Romans 8:31

What shall we then say to these things? - What conclusion should we draw from the above premises? From all that was already laid down in the preceding chapters, but especially in the preceding verses, from Rom 8:28-30 inclusive. As if he had said: What comfort may we derive from these doctrines? God has called us all to holiness, and to love to him, which is the principle of holiness. We are persecuted and despised, it is true, and we may be more so; but, as God has called us to love him, and all things work together for good to them that love him; and, as his covenant with Abraham, while he was in his Gentile state, shows his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious foreknowledge, as well as the Jews, and who have now the fullest proof that we were so, by his sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favored, as he has predestinated, from the beginning determined, that we should be conformed to the image of his Son, who is to be the first-born among many brethren, the head and chief of all converted Jews and Gentiles, and, in order to our final salvation, has called, invited us to believe on the Lord Jesus Christ, has justified those who do believe, and has glorified, highly honored, and adorned them with innumerable gifts and graces, and, if they continue to possess that faith which worketh by love, will bring them, both body and soul, to his eternal glory, their bodies being made like unto his glorious body: - seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them? - Why this: If God be for us, who can be against us? He who is infinitely wise has undertaken to direct us: He who is infinitely powerful has undertaken to protect us: He who is infinitely good has undertaken to save us. What cunning, strength, or malice, can prevail against his wisdom, power, and goodness? None. Therefore we are safe who love God; and not only shall sustain no essential damage by the persecutions of ungodly men, but even these things work together for our good.

8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.

The apostle closes this excellent discourse upon the privileges of believers with a holy triumph, in the name of all the saints. Having largely set forth the mystery of God's love to us in Christ, and the exceedingly great and precious privileges we enjoy by him, he concludes like an orator: What shall we then say to these things? What use shall we make of all that has been said? He speaks as one amazed and swallowed up with the contemplation and admiration of it, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things the less we wonder at them; but the further we are led into an acquaintance with gospel mysteries the more we are affected with the admiration of them. If Paul was at a loss what to say to these things, no marvel if we be. And what does he say? Why, if ever Paul rode in a triumphant chariot on this side of heaven, here it was: with such a holy height and bravery of spirit, with such a fluency and copiousness of expression, does he here comfort himself and all the people of God, upon the consideration of these privileges. In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us? The ground of the challenge is God's being for us; in this he sums up all our privileges. This includes all, that God is for us; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us - all his attributes for us, his promises for us. All that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them. And, if so, who can be against us, so as to prevail against us, so as to hinder our happiness? Be they ever so great and strong, ever so many, ever so might, ever so malicious, what can they do? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained; let the world do its worst, it is conquered: principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us? And this we say to these things, this is the inference we draw from these premises. More particularly. I. We have supplies ready in all our wants (Rom 8:32): He that spared, etc. Who can be against us, to strip us, to deprive us of our comforts? Who can cut off our streams, while we have a fountain to go to? 1. Observe what God has done for us, on which our hopes are built: He spared not his own Son. When he was to undertake our salvation, the Father was willing to part with him, did not think him too precious a gift to bestow for the salvation of poor souls; now we may know that he loves us, in that he hath not withheld his Son, his own Son, his only Son, from us, as he said of Abraham, Gen 22:12. If nothing less will save man, rather than man shall perish let him go, though it were out of his bosom. Thus did he deliver him up for us all, that is, for all the elect; for us all, not only for our good, but in our stead, as a sacrifice of atonement to be a propitiation for sin. When he had undertaken it, he did not spare him. Though he was his own Son, yet, being made sin for us, it pleased the Lord to bruise him. Ouk epheisato - he did not abate him a farthing of that great debt, but charged it home. Awake, O sword. He did not spare his own Son that served him, that he might spare us, though we have done him so much disservice. 2. What we may therefore expect he will do: He will with him freely give us all things. (1.) It is implied that he will give us Christ, for other things are bestowed with him: not only with him given for us, but with him given to us. He that put himself to so much charge to make the purchase for us surely will not hesitate at making the application to us. (2.) He will with him freely give us all things, all things that he sees to be needful and necessary for us, all good things, and more we should not desire, Psa 34:10. And Infinite Wisdom shall be the judge whether it be good for us and needful for us or no. Freely give - freely, without reluctancy; he is ready to give, meets us with his favours; - and freely, without recompence, without money, and without price. How shall he not? Can it be imagined that he should do the greater and not do the less? that he should give so great a gift for us when we were enemies, and should deny us any good thing, now that through him we are friends and children? Thus may we by faith argue against our fears of want. he that hath prepared a crown and kingdom for us will be sure to give us enough to bear our charges in the way to it. He that hath designed us for the inheritance of sons when we come to age will not let us want necessaries in the mean time. II. We have an answer ready to all accusations and a security against all condemnations (Rom 8:33, Rom 8:34): Who shall lay any thing? Doth the law accuse them? Do their own consciences accuse them? Is the devil, the accuser of the brethren, accusing them before our God day and night? This is enough to answer all those accusations, It is God that justifieth. Men may justify themselves, as the Pharisees did, and yet the accusations may be in full force against them; but, if God justifies, this answers all. He is the judge, the king, the party offended, and his judgment is according to truth, and sooner or later all the world will be brought to be of his mind; so that we may challenge all our accusers to come and put in their charge. This overthrows them all; it is God, the righteous faithful God, that justifieth. Who is he that condemneth? Though they cannot make good the charge yet they will be ready to condemn; but we have a plea ready to move in arrest of judgment, a plea which cannot be overruled. It is Christ that died, etc. It is by virtue of our interest in Christ, our relation to him, and our union with him, that we are thus secured. 1. His death: It is Christ that died. By the merit of his death he paid our debt; and the surety's payment is a good plea to an action of debt. It is Christ, an able all-sufficient Saviour. 2. His resurrection: Yea, rather, that has risen again. This is a much greater encouragement, for it is a convincing evidence that divine justice was satisfied by the merit of his death. His resurrection was his acquittance, it was a legal discharge. Therefore the apostle mentions it with a yea, rather. If he had died, and not risen again, we had been where we were. 3. His sitting at the right hand of God: He is even at the right hand of God - a further evidence that he has done his work, and a mighty encouragement to us in reference to all accusations, that we have a friend, such a friend, in court. At the right hand of God, which denotes that he is ready there - always at hand; and that he is ruling there - all power is given to him. Our friend is himself the judge. 4. The intercession which he makes there. He is there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there, an advocate for us, to answer all accusations, to put in our plea, and to prosecute it with effect, to appear for us and to present our petitions. And is not this abundant matter for comfort? What shall we say to these things? Is this the manner of men, O Lord God? What room is left for doubting and disquietment? Why art thou cast down, O my soul? Some understand the accusation and condemnation here spoken of of that which the suffering saints met with from men. The primitive Christians had many black crimes laid to their charge - heresy, sedition, rebellion, and what not? For these the ruling powers condemned them: "But no matter for that" (says the apostle); "while we stand right at God's bar it is of no great moment how we stand at men's. To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus as that which doth abundantly countervail," Co1 4:3, Co1 4:4. III. We have good assurance of our preservation and continuance in this blessed state, Rom 8:35, to the end. The fears of the saints lest they should lose their hold of Christ are often very discouraging and disquieting, and create them a great deal of disturbance; but here is that which may silence their fears, and still such storms, that nothing can separate them. We have here from the apostle, 1. A daring challenge to all the enemies of the saints to separate them, if they could, from the love of Christ. Who shall? None shall, Rom 8:35-37. God having manifested his love in giving his own Son for us, and not hesitating at that, can we imagine that any thing else should divert or dissolve that love? Observe here, (1.) The present calamities of Christ's beloved ones supposed - that they meet with tribulation on all hands, are in distress, know not which way to look for any succour and relief in this world, are followed with persecution from an angry malicious world that always hated those whom Christ loved, pinched with famine, and starved with nakedness, when stripped of all creature-comforts, exposed to the greatest perils, the sword of the magistrate drawn against them, ready to be sheathed in their bowels, bathed in their blood. Can a case be supposed more black and dismal? It is illustrated (Rom 8:36) by a passage quoted from Psa 44:22, For thy sake we are killed all the day long, which intimates that we are not to think strange, no not concerning the fiery bloody trial. We see the Old Testament saints had the same lot; so persecuted they the prophets that were before us. Killed all the day long, that is, continually exposed to and expecting the fatal stroke. There is still every day, and all the day long, one or other of the people of God bleeding and dying under the rage of persecuting enemies. Accounted as sheep for the slaughter; they make no more of killing a Christian than of butchering a sheep. Sheep are killed, not because they are hurtful while they live, but because they are useful when they are dead. They kill the Christians to please themselves, to be food to their malice. They eat up my people as they eat bread, Psa 14:4. (2.) The inability of all these things to separate us from the love of Christ. Shall they, can they, do it? No, by no means. All this will not cut the bond of love and friendship that is between Christ and true believers. [1.] Christ doth not, will not, love us the less for all this. All these troubles are very consistent with the strong and constant love of the Lord Jesus. They are neither a cause nor an evidence of the abatement of his love. When Paul was whipped, and beaten, and imprisoned, and stoned, did Christ love him ever the less? Were his favours intermitted? his smiles any whit suspended? his visits more shy? By no means, but the contrary. These things separate us from the love of other friends. When Paul was brought before Nero all men forsook him, but then the Lord stood by him, Ti2 4:16, Ti2 4:17. Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ, they cannot intercept his love-tokens, they cannot interrupt nor exclude his visits: and therefore, let them do their worst, they cannot make a true believer miserable. [2.] We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love. A true Christian loves Christ never the less though he suffer for him, thinks never the worse of Christ through he lose all for him. (3.) The triumph of believers in this (Rom 8:37): Nay, in all these things we are more than conquerors. [1.] We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Christ's way; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience than by fire and sword. The enemies have sometimes confessed themselves baffled and overcome by the invincible courage and constancy of the martyrs, who thus overcame the most victorious princes by not loving their lives to the death, Rev 12:11. [2.] We are more than conquerors. In our patiently bearing these trials we are not only conquerors, but more than conquerors, that is, triumphers. Those are more than conquerors that conquer, First, With little loss. Many conquests are dearly bought; but what do the suffering saints lose? Why, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not - a body that is of the earth, earthy. Secondly, With great gain. The spoils are exceedingly rich; glory, honour, and peace, a crown of righteousness that fades not away. In this the suffering saints have triumphed; not only have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. As afflictions abound, consolations much more abound, Co2 1:5. There is one more than a conqueror, when pressed above measure. He that embraced the stake, and said, "Welcome the cross of Christ, welcome everlasting life," - he that dated his letter from the delectable orchard of the Leonine prison, - he that said, "In these flames I feel no more pain than if I were upon a bed of down," - she who, a little before her martyrdom, being asked how she did, said, "Well and merry, and going to heaven," - those that have gone smiling to the stake, and stood singing in the flames - these were more than conquerors. [3.] It is only through Christ that loved us, the merit of his death taking the sting out of all these troubles, the Spirit of his grace strengthening us, and enabling us to bear them with holy courage and constancy, and coming in with special comforts and supports. Thus we are conquerors, not in our own strength, but in the grace that is in Christ Jesus. We are conquerors by virtue of our interest in Christ's victory. He hath overcome the world for us (Joh 16:33), both the good things and the evil things of it; so that we have nothing to do but to pursue the victory, and to divide the spoil, and so are more than conquerors. 2. A direct and positive conclusion of the whole matter: For I am persuaded, Rom 8:38, Rom 8:39. It denotes a full, and strong, and affectionate persuasion, arising from the experience of the strength and sweetness of the divine love. And here he enumerates all those things which might be supposed likely to separate between Christ and believers, and concludes that it could not be done. (1.) Neither death nor life - neither the terrors of death on the one hand nor the comforts and pleasures of life on the other, neither the fear of death nor the hope of life. Or, We shall not be separated from that love either in death or in life. (2.) Nor angels, nor principalities, nor powers. Both the good angels and the bad are called principalities and powers: the good, Eph 1:21; Col 1:16; the bad, Eph 6:12; Col 2:15. And neither shall do it. The good angels will not, the bad shall not; and neither can. The good angels are engaged friends, the bad are restrained enemies. (3.) Nor things present, nor things to come - neither the sense of troubles present nor the fear of troubles to come. Time shall not separate us, eternity shall not. Things present separate us from things to come, and things to come separate and cut us off from things present; but neither from the love of Christ, whose favour is twisted in with both present things and things to come. (4.) Nor height, nor depth - neither the height of prosperity and preferment, nor the depth of adversity and disgrace; nothing from heaven above, no storms, no tempests; nothing on earth below, no rocks, no seas, no dungeons. (5.) Nor any other creature - any thing that can be named or thought of. It will not, it cannot, separate us from the love of God, which is in Christ Jesus our Lord. It cannot cut off or impair our love to God, or God's to us; nothing does it, can do it, but sin. Observe, The love that exists between God and true believers is through Christ. He is the Mediator of our love: it is in and through him that God can love us and that we dare love God. This is the ground of the stedfastness of the love; therefore God rests in his love (Zep 3:17), because Jesus Christ, in whom he loves us, is the same yesterday, today, and for ever. Mr. Hugh Kennedy, an eminent Christian of Ayr, in Scotland, when he was dying, called for a Bible; but, finding his sight gone, he said, "Turn me to the eighty of the Romans, and set my finger at these words, I am persuaded that neither death nor life," etc. "Now," said he, "is my finger upon them?" And, when they told him it was, without speaking any more, he said, "Now, God be with you, my children; I have breakfasted with you, and shall sup with my Lord Jesus Christ this night;" and so departed.

What shall we then say to these things? &c. Either to these afflictions, shall we murmur and repine at them? no, since they work together for our good, and are not to be compared with our future glory, which is certain; for if we suffer with, and for Christ, we shall be glorified together: or to these blessings just now mentioned, as the foreknowledge of God, divine predestination, effectual calling, free justification, and eternal glorification, what can be said to these? nothing can be added to them, they are a complete set of blessings, wanting nothing; nor can the greatness of them be fully expressed, or the freeness of God's grace displayed in them, sufficiently declared: what remains for us to do, but to be thankful for them, and glory in them? or what can be said "against" them? nothing at all, they cannot be contradicted or gainsaid; they are true and faithful sayings; they can never be made void, and of no effect, by hell or earth; nor ought our unbelieving hearts to have anything to say against interest in them: or what is to be said, or inferred "from" them? why, the free, sovereign, unchangeable, and everlasting love of God, in providing and bestowing such benefits; and the certainty of salvation, which is infallibly secured hereby: if God be for us; or, "seeing he is for us", has an affection for us, which appears from the gift of himself, Son, and Spirit, and all the blessings of grace and glory; and is on our side: as that he is on the side of his people, is evident from his preservation of them from the evils of the world and their own corruptions; from the supports he gives them under afflictions and temptations; from his carrying on the work of grace upon them, notwithstanding all the opposition made unto it; and from their safety and security they enjoy by him, notwithstanding the power of their enemies; he is so for them, and on their side, as that he will certainly save them. This he has determined to do, he has sent his Son to obtain salvation for them, his Spirit to apply it to them, and keeps them by his power to the full enjoyment of it: and since this is the case, who can be against us? none can be against them. There are some that cannot possibly be against them; if Jehovah the Father is not against them, the Son cannot be against them, nor the Spirit; good angels cannot be against them, so far from it, that they rejoice at their good, minister to them, and are a guard about them; the law cannot be against them, because it is fulfilled in them; nor justice, because it is satisfied, and all its demands answered: and though there may be some who may be against them, and oppose themselves to them, yet their opposition is to no purpose; they will never prevail over them to their ruin and destruction; as neither sin, nor Satan, nor the world, nor death itself.