Romans 8:31-34 | |
31. What shall we then say to these things? If God be for us, who can be against us? | 31. Quid ergo dicemus ad hæc? 1 Si Deus pro nobis, quis contra nos? |
32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? | 32. Qui propno Filio non pepercit,sed pro nobis omnibus tradidit,quomodo non etiam cum eo donaret nobis omnia? |
33. Who shall lay any thing to the charge of God's elect? It is God that justifieth. | 33. Quis intentabit crimina 2 adversus electos Dei? Deus est qui justificat. |
34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. | 34. Quis ille qui condemnet? Christus est qui mortuus est, quin potius etiam suscitatus, qui et in dextera Patris est, qui et intercedit pro nobis. |
31.
"When I walk in the midst of the shadow of death, I shall not fear evils, for thou art with me." (Psalm 23:4.)
"In the Lord I trust: what shall flesh do to me."
(Psalm 56:11.)
"I shall not fear the thousands of the people who beset me."
(Psalm 3:6.)
For there is no power either under or above the heavens, which can resist the arm of God. Having him then as our defender, we need fear no harm whatever. Hence he alone shows real confidence in God, who being content with his protection, dreads nothing in such a way as to despond; the faithful are doubtless often shaken but are never utterly east down. In short, the Apostle's object was to show, that the godly soul ought to rely on the inward testimony of the Holy Spirit, and not to depend on outward things.
32.
This passage ought to remind us of what Christ brings to us, and to awaken us to contemplate his riches; for as he is a pledge of God's infinite love towards us, so he has not been sent to us void of blessings or empty, but filled with all celestial treasures, so that they who possess him may not want anything necessary for their perfect felicity. To deliver up means here to expose to death.
33.
The drift of the whole is, that we are not only freed from terror by present remedies, but that God comes to our aid beforehand, that he may better provide for our confidence.
But it must be here observed, as we have before reminded you, that to be justified, according to Paul, is to be absolved by the sentence of God, and to be counted just; and it is not difficult to prove this from the present passage, in which he reasons by affirming one thing which nullifies its opposite; for to absolve and to regard persons as guilty, are contrary things. Hence God will allow no accusation against us, because he has absolved us from all sins. The devil no doubt is an accuser of all the godly: the very law of God and their own conscience convict them; but all these prevail nothing with the judge, who justifies them. Therefore no adversary can shake or endanger our salvation.
Further, he so mentions the elect, as one who doubted not but that he was of their number; and he knew this, not by special revelation, (as some sophists falsely imagine,) but by a perception (sensu-feeling) common to all the godly. What then is here said of the elect, every one of the godly, according to the example of Paul, may apply to himself; for this doctrine would have been not only frigid, but wholly lifeless had he buried election in the secret purpose of God. But when we know, that there is here designedly set before us what every one of the godly ought to appropriate to himself, there is no doubt but that we are all encouraged to examine our calling, so that we may become assured that we are the children of God.
34.
He adds still more, -- that he now sits at the right hand of the Father; by which is meant, that he possesses dominion over heaven and earth, and full power and rule over all things, according to what is said in Ephesians 1:20. He teaches us also, that he thus sits, that he may be a perpetual advocate and intercessor in securing our salvation. It hence follows, that when any one seeks to condemn us, he not only seeks to render void the death of Christ, but also contends with that unequalled power with which the Father has honored him, and who with that power conferred on him supreme authority. This so great an assurance; which dares to triumph over the devil, death, sin, and the gates of hell, ought to lodge deep in the hearts of all the godly; for our faith is nothing, except we feel assured that Christ is ours, and that the Father is in him propitious to us. Nothing then can be devised more pestilent and ruinous, than the scholastic dogma respecting the uncertainty of salvation.
1 "Ad hæc," --
2 "Quis intentabit crimina -- who shall chapter crimes
Many, such as Augustine, Grotius, Locke, Doddridge, and Griesbach, have made the next clause also a question; and also the clauses in the next verse. There is not much difference in the sense, but the passage will thus appear more striking, --
33. Who will lay a charge against God's elect? God the justifier?
34. Who is he who condemns? Christ who died, or rather who rose again, who is also at God's right hand, and who intercedes for us?
What favors this construction is, that the Apostle proceeds in the same strain. -- Ed.
3 Calvin renders
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