Rom 8:30-39 | Barnes | STEP | Verse 30. Moreover , etc. In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connexion between that predestination and their certain salvation. The one implied the other. Whom he did predestinate . All whom he did predestinate. Them he also called . Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an external call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain connexion between the predestination and the call, which will be manifested in due time. The connexion is so certain that the one infallibly secures the other. He justified . . Not that he justified them from eternity , for this was not true; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events--the predestination precedes and secures the calling, and the calling precedes and secures the justification. The one is connected in the purpose of God with the other; and the one, in fact , does not take place without the other. The purpose was in eternity ; the calling and justifying in time . Them he also glorified . This refers probably to heaven. It means that there is a connexion between justification and glory. The one does not exist without the other in its own proper time; as the calling does not subsist without the act of justification. This proves , therefore, the doctrine of the perseverance of the saints. There is a connexion infallible and everexisting between the predestination and the final salvation. They who are subjects of the one are partakers of the other. That this is the sense is clear, (1.) because it is the natural and obvious meaning of the passage; (2.) because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them, that whom God foreknew he predestinated, and whom he predestinated he called, and whom he called he justified, and whom he justified might fall away and be lost for ever ? (l) "called" (m) "justified" (n) "glorified"

Romans 8:30-39

Verse 30. Moreover, etc. In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connexion between that predestination and their certain salvation. The one implied the other.

Whom he did predestinate. All whom he did predestinate.

Them he also called. Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an external call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain connexion between the predestination and the call, which will be manifested in due time. The connexion is so certain that the one infallibly secures the other.

He justified. Rom 3:24. Not that he justified them from eternity, for this was not true; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events--the predestination precedes and secures the calling, and the calling precedes and secures the justification. The one is connected in the purpose of God with the other; and the one, in fact, does not take place without the other. The purpose was in eternity; the calling and justifying in time.

Them he also glorified. This refers probably to heaven. It means that there is a connexion between justification and glory. The one does not exist without the other in its own proper time; as the calling does not subsist without the act of justification. This proves, therefore, the doctrine of the perseverance of the saints. There is a connexion infallible and everexisting between the predestination and the final salvation. They who are subjects of the one are partakers of the other. That this is the sense is clear,

(1.) because it is the natural and obvious meaning of the passage;

(2.) because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them, that whom God foreknew he predestinated, and whom he predestinated he called, and whom he called he justified, and whom he justified might fall away and be lost for ever?

(l) "called" Heb 9:15 (m) "justified" 1Cor 6:11 (n) "glorified" Jn 17:22 Verse 31. What shall we then say, etc. What fairly follows from the facts stated? or what conclusion shall we draw in regard to the power of the Christian religion to support us in our trials from the considerations which have been stated? What the influence is he proceeds to state.

If God be for us. Be on our side, or is our friend, as he has shown himself to be by adopting us, (Rom 8:15) by granting to us his Spirit, (Rom 8:16,17,26,27) and by his gracious purpose to save us, (Rom 8:29,30.)

Who can be against us? Who can injure or destroy us? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us. See Ps 118:6, "The Lord is on my side, I will not fear what man can do unto me." The proposition advanced in this verse Paul proceeds to illustrate by various specifications, which continue to the end of the chapter.

(n) "If God" Ps 118:6 Verse 32. He that spared not. Who did not retain, or keep from suffering and death.

His own Son. Who thus gave the highest proof of love that a father could give, and the highest demonstration of his willingness to do good to those for whom he gave him.

But delivered him up. Gave him into the hands of men, and to a cruel death. Acts 2:23.

For us all. For all Christians. The connexion requires that this expression should be understood here with this limitation. The argument for the security of all Christians is here derived from the fact, that God had shown them equal love in giving his Son for them. It was not merely for the apostles; not only for the rich, and the great; but for the most humble and obscure of the flock of Christ. For them he endured as severe pangs, and expressed as much love, as for the rich and the great that shall be redeemed. The most humble and obscure believer may derive consolation from the fact that Christ died for him, and that God has expressed the highest love for him which we can conceive to be possible.

How shall he not. His giving his Son is a proof that he will give to us all things that we need. The argument is from the greater to the less. He that has given the greater gift will not withhold the less.

All things. All things that may be needful for our welfare. These things he will give freely; without money and without price. His first great gift, that of his Son, was a free gift; and all others that we may need will be given in a similar manner. It is not by money, nor by our merit, but it is by the mere mercy of God; so that from the beginning to the end of the work it is all of grace. We see here

(1.) the privilege of being a Christian. He has the friendship of God; has been favoured with the highest proofs of Divine love; and has assurance that he shall receive all that he needs.

(2.) He has evidence that God will continue to be his friend. He that has given his Son to die for his people will not withdraw the lesser mercies that may be necessary to secure their salvation. The argument of the apostle here, therefore, is one that strongly shows that God will not forsake his children, but will keep them to eternal life.

(p) "spared not" Rom 5:6-10 Verse 33. Verse 33. Who shall lay any thing to the charge? This expression is taken from courts of law, and means, who shall accuse, or condemn, or so charge with crime before the tribunal of God as to cause their condemnation?

God's elect. His chosen people. Those who have been chosen according to his eternal purpose. Rom 8:28. As they are the chosen of God, they are dear to him; and as he purposed to save them, he will do it in such a way as that none can bring against them a charge that would condemn them.

It is God that justifieth. That is, who has pardoned them, and admitted them to his favour; and pronounced them just in his sight. Rom 1:17; Rom 3:24. It would be absurd to suppose that he would again condemn them. The fact that he has justified them is, therefore, a strong proof that they will be saved. This may be read with much force as a question, "Who shall lay any thing to the charge of God's elect? Shall God who justifieth " The Greek will bear either mode of rendering. The passage implies that there would be a high degree of absurdity in supposing that the same Being would both justify and condemn the same individual. The Christian, therefore, is secure.

(q) "Who shall lay" Isa 1:8,9 (r) "It is God" Rev 12:10,11 Verse 34. Who is he that condemneth? Who shall pass sentence of condemnation, and consign to perdition? The office of passing sentence of condemnation on men shall pertain to Christ, the Judge of quick and dead, and the apostle proceeds to say that it was certain that he would not condemn the elect of God. They were therefore secure,

It is Christ that died. Or, as it may be rendered, "Shall Christ, who has died, condemn them?" The argument here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually embraced his salvation, there is the highest security that he will not condemn them. This is the first argument for their security from the death of Christ.

Yea rather, that is risen again. This is a second consideration for their security from his work. He rose for their justification, Rom 4:25 and as this was the object which he had in view, it follows that he will not condemn them.

Who is even at the right hand of God. Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power; he is exalted to honour; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people, Mt 28:18,19, Jn 17:2, Eph 1:20-23. The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him.

Who also maketh intercession for us. Rom 8:26. Who pleads our cause; who aids and assists us; who presents our interests before the mercy-seat in the heavens, for this purpose he ascended to heaven, Heb 7:25. This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the Judge of all for our friend, we are safe. Verse 35. Who shall separate us. That is, finally or entirely separate us. This is a new argument of the apostle, showing his strong confidence in the safety of the Christian.

From the love of Christ. This expression is ambiguous; and may mean either our love to Christ, or his love to us. I understand it in the former sense, and suppose it means, "Who shall cause us to cease to love the Saviour?" In other words, the love which Christians have for their Redeemer is so strong, that it will surmount and survive all opposition and all trials. The reason for so understanding the expression is, that it is not conceivable how afflictions, etc., should have any tendency to alienate Christ's love from us; but the supposed tendency to alienate our love from him might be very strong. They are endured in his cause. They are caused, in a good degree, by professed attachment to him. The persecutions and trials to which Christians are exposed on account of their professed attachment to him, might be supposed to make them weary of a service that involved so many trials. But no, says the apostle. Our love for him is so strong that we are willing to bear all; and nothing that these foes of our peace can do, can alienate us from him and from his cause. The argument, therefore, is drawn from the strong love of a Christian to his Saviour; and from the assurance that nothing would be able to separate him from that love.

Shall tribulation. (θλιψις) Rom 2:9. The word properly refers to pressure from without; affliction arising from external causes. It means however, not unfrequently, trial of any kind.

Or distress. (στενοχωρια). This word properly means, narrowness of place; and then, great anxiety and distress of mind, such as arises when a man does not know where to turn himself, or what to do for relief. It refers, therefore, to distress or anxiety of mind--such as the early Christians were often subject to from their trials and persecutions. 2Cor 7:5, "Without were fightings, within were fears." Rom 2:9.

Or persecution. Mt 5:11. To these the early Christians were constantly exposed.

Or famine. To this they were also exposed as the natural result of being driven from home, and of being often compelled to wander amidst strangers, and in deserts and desolate places.

Or peril. Danger of any kind.

Or sword. The sword of persecution; the danger of their lives to which they were constantly exposed. As all these things happened to them in consequence of their professed attachment to Christ, it might be supposed that they would tend to alienate their minds from him. But the apostle was assured that they had not this power, but that their love to the Saviour was so strong as to overcome all, and to bind them unalterably to his cause in the midst of the deepest trials. The fact is, that the more painful the trials to which they are exposed on his account, the more strong and unwavering is their love to him, and their confidence in his ability to save. Verse 36. As it is written. Ps 44:22. This passage the apostle quotes not as having originally reference to Christians, but as aptly descriptive of their condition. The condition of saints in the time of the psalmist was similar to that of Christians in the time of Paul. The same language would express both.

For thy sake. In thy cause; or on account of attachment to thee.

we are killed. We are subject to, or exposed to death. We endure suffering equivalent to dying. Comp. 1Cor 4:9, "God hath set forth us the apostles last, as it were appointed to death."

All the day long. Continually; constantly. There is no intermission to our danger, and to our exposure to death.

We are accounted. We are reckoned; we are regarded, or dealt with. That is, our enemies judge that we ought to die, and deem us the appropriate subjects of slaughter, with as little concern or remorse as the lives of sheep are taken.

(s) "For thy sake" Ps 44:22, 1Cor 15:30,31 Verse 37. Nay. But. Notwithstanding our severe pressures and trials.

In all these things. In the very midst of them; while we are enduring them, we are able to triumph. Comp. 1Cor 15:57.

We are more than conquerors. We gain the victory. That is, they have not power to, subdue us; to alienate our love and confi- dence; to produce apostasy. We are the victors, not they. Our faith is not destroyed; our love is not diminished; our hope is not blasted. But it is not simple victory; it is not mere life, and continuance of what we had before; it is more than simple triumph; it augments our faith, increases our strength, expands our love to Christ. The word used here is a strong, emphatic expression, such as the apostle Paul often employs, (comp. 2Cor 4:17) and which is used with great force and appropriateness here.

Through him, etc. Not by their own strength or power. It was by the might of the Saviour, and by his power pledged to them, and confirmed by the love evinced when he gave himself for them. Comp. Php 4:13, "I can do all things through Christ which strengtheneth me."

(t) "in all these things" 1Cor 15:57 (u) "through him" Jude 1:24 Verse 38. For I am persuaded. I have a strong and unwavering confidence. Latin Vulgate, "I am certain." The expression here implies unwavering certainty.

Neither death. Neither the fear of death, nor all the pains and tortures of the dying scene, even in the most painful trials of persecution; death in no form.

Nor life. Nor the hope of life; the love of life; the offer of life made to us by our persecutors, on condition of abjuring our Christian faith. The words evidently refer to times of persecution; and it was not uncommon for persecutors to offer life to Christians, on condition of their renouncing attachment to the Saviour, and offering sacrifice to idols. All that was demanded in the times of persecution under the Roman emperors was, that they should throw a few grams of incense on the altar of a heathen god, as expressive of homage to the idol. But even this they would not do. The hope of life on so very easy terms would not, could not, alienate them from the love of Christ.

Nor angels. It seems to be apparent that good angels cannot be intended here. The apostle was saying that nothing would separate Christians from the love of Christ. Of course, it would be implied that the things which he specifies might be supposed to have some power or tendency to do it. But it is not conceivable that good angels, who are "sent forth to minister for them who shall be heirs of salvation," (Heb 1:14) should seek to alienate the minds of Christians from the Saviour, or that their influence should have any such tendency. It seems to be clear, therefore, that he refers to the designs and temptations of evil spirits. The word angels is applied to evil spirits in Mt 25:41, 1Cor 6:3.

Nor principalities, (αρχαι). This word usually refers to magistrates and civil rulers. But it is also applied to evil angels, as having dominion over men. Eph 6:12, "For we wrestle against--principalities." Col 2:15, "And having spoiled principalities." 1Cor 15:24, "When he shall have put down rule," Greek, (αρχην). Some have supposed that it refers here to magistrates, and those in authority, who persecuted Christians; but the connexion of the word with angels seems to require us to understand it of evil spirits.

Nor powers. This word (δυναμεις) is often applied to magistrates; but it is also applied to evil spirits that have dominion over men, 1Cor 15:24. The ancient rabbins also give the name powers to evil angels. (Schleusner.) There can be no doubt that the Jews were accustomed to divide the angels of heaven into various ranks and orders, traces of which custom we find often in the Scriptures. And there is also reason to suppose that they made such a division with reference to evil angels, regarding Satan as their leader, and other evil spirits, divided into various ranks, as subordinate to him. See Mt 25:41, Eph 6:12 Col 2:15. To such a division there is probably reference here; and the meaning is, that no order of evil angels, however powerful, artful, or numerous, would be able to alienate the hearts of Christians from their Redeemer.

Nor things present. Calamities and persecutions to which we are now subject.

Nor things to come. Trials to which we may be yet exposed. It evinced strong confidence to say that no possible trials should be sufficient to destroy their love for Christ. Verse 39. Nor height. This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty speculations in doctrine; others, to heaven--to all that is in heaven. I regard it here as synonymous with prosperity, honour, elevation in this life. The meaning is, that no possible circumstances in which Christians could be placed, though surrounded with wealth, honour, splendour, and though elevated to rank and office, could alienate them from the love of Christ. The tendency of these things to alienate the mind, to engross the affections, and to occupy the time, all know; but the apostle says that even these would not be sufficient to withdraw their strong love from the Lord Jesus Christ.

Nor depth. Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life.

Nor any other creature. Nor any other created thing; any other thing in the universe; anything that can occur. This expresses the most unwavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved.

Shall be able. Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind.

The love of God. The love which we have to God.

Which is in Christ Jesus. Which is produced and secured by his work. Of which he is the bond, the connecting link. It was caused by his mediation; it is secured by his influence; it is in and through him, and him alone, that men love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in and by the Son.

SUMMARY OF CHAPTER 8

Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this; and there certainly is not to be found anywhere a specimen of more elevated, animated, and lofty eloquence and argumentation. We may remark in view of it,

(1.) that it is the highest honour that can be conferred on mortal man to be a Christian.

(2.) Our trials in this life are scarcely worth regarding in comparison with our future glory.

(3.) Calamities should be borne without a murmur; nay, without a sigh.

(4.) The Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Ghost, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation.

(5.) With what thankfulness, then, should we approach the God of mercy. In the gospel we have a blessed and cheering hope, which nothing else can produce, and which nothing can destroy. Safe in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyr's grave; and triumphantly we may wait until the day of our complete adoption--the entire redemption of soul and body --shall fully come.