(38) Neither death, nor life . . .--The enumeration that follows is intended to include (poetically rather than logically) every possible category of being, especially those unseen powers of evil against which the warfare of the Christian was more particularly directed.

Nor principalities.--Comp. Ephesians 6:12, "We wrestle . . . against principalities, against powers;" terms belonging to the Jewish enumeration of angels. The critical evidence is however absolutely decisive in separating "powers" from "principalities" in this instance and placing it after "things present, nor things to come." It would be better therefore to take it in a wider sense: "Agencies of every kind, personal or impersonal."

Verses 38, 39. - For I am persuaded that no powers or circumstances whatever, external to ourselves, will ever separate us from the love of God which is in Christ Jesus our Lord, or consequently bar our attainment of our final inheritance. Additional Note on ver. 29, seq. The view given above of St. Paul's intention and meaning is by no means meant as ignoring the essential mystery of predestination, however regarded. Divine omnipotence combined with omniscience on the one hand, and human free-will on the other, seem indeed to human reason to be incompatible ideas; yet we are compelled to entertain both - the one on the ground, not only of scriptural teaching, but also of our conception of the Divine Being; the other on the ground, not only of our conception of Divine justice, but also of our own irresistible consciousness, and of scriptural teaching too. Such difficulty of reconciliation between two apparently necessary ideas is not peculiar to theology; philosophy has it too; and there are necessitarians among philosophers, as well as predestinarians among theologians, equally contradicting man's irresistible consciousness of having the power of choice. We can only regard the conflicting conceptions as partial apprehensions of a great truth which as a whole is beyond us. The apparent contradiction between them may be due to the failure of finite beings to comprehend infinity. They have been compared to two parallel straight lines, which, according to geometrical definition, can never meet, and yet, according to the higher mathematical theory, meet in infinity; or we may take the illustration of an asymptote, which from a finite point of view can never possibly touch a curve, and yet, in analytical geometry, is found to cross it at an infinite distance. For the practical purposes of life both ideas may be entertained; and it is only human attempts to reconcile them in theory, or to escape the difficulty by denying free-will altogether, that have given rise to the endless controversies on the subject. It is important to observe how St. Paul, though he distinctly intimates both conceptions (as he must needs do as a preacher of God's truth in all its aspects), and though his allusions to predestination have been made a main support of Calvinistic views, never really propounds a theory. When he alludes to the subject, it is with a practical purpose; and when (as in this chapter) he speaks of God's predestination of believers to glory, his purpose is to encourage them to persevere in holiness on the ground of their assurance of God's eternal purpose concerning them, the essential human conditions being all along supposed to be fulfilled (see also note on Hebrews 6:16-20, in 'Pulpit Commentary').

8:32-39 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whatever could separate him and the rest of God's people, from his love towards them in Christ Jesus. This persuasion not only regards himself, but others; and is not conjectural, but certain; and which did not arise from any special and extraordinary revelation, but is founded upon the nature of the love of God itself, the security of it in Christ, and of the persons of God's elect in him; upon eternal predestination, and the unalterable purposes of God; upon the promise and oath of God; upon adoption, and the gracious witnessings, assistances, and inhabitation of the Spirit; and is greatly increased by the consideration of the death, resurrection, and intercession of Christ. The things enumerated, which are not able to separate from the love of God, are as follow:

death; death separates men from the world, their worldly habitations and substance; it separates the soul from the body, and one friend from another; and in process of time, may take off all thoughts and affections for departed friends, but it is not able to separate from the love of God; it is so far from it, that it lets the soul into the fullest enjoyment of it: and as corporeal death, so no other kind of death can do it; for if the death of the body cannot, the death of afflictions never can; and as for a moral or spiritual death, and an eternal one, these shall never befall the children of God:

nor life; this natural and temporal life, which is frail and mortal; the love of God is better than this life, and this itself is the effect of divine favour; wherefore this can never separate from the love of God, nor anything in it: the life of believers is indeed filled up with troubles and exercises, and attended with much imperfection and sin; but nothing does, or can alienate the affections of God from his children; for though he exercises them with the trials of life, and chastises them for their sins, yet his loving kindness be does not take away from them:

nor angels; by whom are meant evil angels, the devils; for as for good angels, they never attempt to separate God and his people; they rejoice at their good, minister to them, are their guardians whilst here, at death they carry their souls to heaven, and at the last day will gather all the elect together; but evil angels do endeavour it, by temptations to sin, and accusations for it; by stirring up heresies and persecutions, in order to destroy them, but cannot succeed; for the saints are upon God's heart, are in Christ's hands, and on him the rock; and the Spirit of God is in them, who is greater than he that is in the world:

nor principalities: civil magistrates; who though they may separate them from their company, and cast them out as evil; may separate them in prisons one from another; and separate soul and body, by killing the latter, which is all they can do; yet they cannot separate neither soul nor body from the love of God: the Jews often say, that if all the nations of the world were gathered together, they could not extinguish (n) or cause to cease (o), or take away the love which is between God and his people Israel (p):

nor powers; either the same with the former; or false teachers who had the power of working miracles in confirmation of their doctrines, by which they deceived many; and if it had been possible, would have deceived the elect of God, but that was impossible:

nor things present; present evils, the afflictions of the present life; God does not cease to love when he afflicts his people; yea, afflictions spring from his love, and in them he afresh manifests his love to them; they are overruled for their good, and issue in eternal glory. Present temptations also may be meant. The best of saints have been exposed unto them; Christ himself was not exempted from them; these do not, nor cannot separate from the love of God; which is manifest from the regard which God and Christ have to tempted ones, by sympathizing with them, supporting and succouring of them, rebuking the tempter, and delivering from them. Present desertions, or the hidings of God's face, which often is the case of his dear children, can have no such effect; their relation to God still continues; they have great nearness unto him, are engraven on the palms of his hands, are set as a seal on his heart, and he bears a strong affection to them; though, for wise reasons, he is pleased for a moment to hide himself from them: yea, the present body of sin and death saints carry about with them in this life, cannot separate them; sin has separated the angels from God, who rebelled against him; it drove Adam out of the garden of Eden, and will exclude the wicked from the divine presence to all eternity; and it often separates between God and his own people, with respect to communion, but never with respect to union to him, or interest in him; for he knew what they would be when he set his love upon them; his love broke through all the corruptions of nature and sins of life in their conversion; and appears to continue the same from the strong expressions of his grace to them, notwithstanding all their backslidings; could sin separate in this sense, no one would remain the object of his love. Now this does not suppose that God loves sin, nor does it give any encouragement to it; for though it cannot separate from interest in God, yet it does from the enjoyment of him. Again, present good things may be designed, the good things of this life, temporal enjoyments; these are given in love; and though they may be but few, they are in mercy, and with a blessing; and the great mercy of all is, that these are not their all, nor do they take off their value and esteem for the love of God, which is better to them than all the things of life; and though "the prosperity of fools shall destroy them", Proverbs 1:32, the prosperity of the saints shall never be their ruin:

nor things to come; whether good or bad, prosperous or adverse; more afflictions, fresh difficulties with the body of sin; an hour of temptation, and time of distress that is to come upon all the earth; or the evil days of old age; God will never leave, nor forsake his people, or cause his loving kindness to depart from them, in whatsoever state or condition they may come into: the Vulgate Latin version adds, "nor fortitude"; and the Ethiopic version, "nor powers"; and one copy adds it in the beginning of Romans 8:39, "nor power".

(n) Targum in Cant. viii. 7. (o) Shemot Rabba, sect. 49. fol. 144. 1.((p) Bemidbar Rabba, sect. 2. fol. 179. 4.