Jesus was love unending

JESUS WAS LOVE UNENDING
EDITED BY GLENN PEASE
Romans 8:35 35Whoshall separateus from the love of
Christ? Shall trouble or hardshipor persecutionor
famine or nakedness or danger or sword?
BIBLEHUB RESOURCES
Victorious Love
S.R. Aldridge
Romans 8:35
Who shall separate us from the love of Christ? shall tribulation, or distress, or
persecution, or famine, or nakedness,orperil…
This chapter is like a streamthat gathers strength and volume as it flows.
Beginning with the Christian's state as one of freedom from condemnation, it
ends by placing him on the summit of victory, radiant with the love of God. It
is a chapter full of Christ. Christ in humiliation and triumph; Christ as the
Sacrifice in whom sin was condemned, and, as the risen Redeemer, the
Firstborn of many brethren; Christ as the present Strength of his people by
his indwelling Spirit, and, as seatedupon the throne, the perfect Sonof God,
to whose lineage all the sons are to be conformed. The earnestrhetoric of the

apostle leads him to summon all adversaries to the bar, and challenge them to
prove their ability to upset his reasonings anddestroy the hopes of the
followers of Christ. Who or what shall severthe tie that binds them to their
Lord?
I. THE SIGNIFICANCE OF THE CHALLENGE. "Who shall separate us
from the love of Christ?" The passagerequires us to understand the
expressionas referring rather to Christ's love for us than to our response to
his love. See the parallelism with ver. 37, "through him that loved us." And
ver. 39 speaks of"the love of God, which is in Christ Jesus our Lord." This
interpretation loses no shade of meaning, since Christ's affectioninvolves our
love in return, as its natural outcome. The expressionis, in truth, a description
of our religion. To be severed from Christ's love means utter loss.
1. Christianity is founded upon the love of Christ. This lookeddown pityingly
upon our dark and helpless world. It shone through all the symbols of the
Law, pointing the worshippers to the coming Saviour. It nerved him to endure
his anguishin the garden and on the cross. It has provided for man a day of
grace, and the endowment of the Spirit to renew and sanctify.
2. The new life is dependent on the continued manifestation of this love.
Remove the sunlight, and the plant sickens anddies. Let the supply of the air
above be stopped, and the diver cannotbreathe. Without the love of Christ
operating on the heart, the sweetestordinances lose theirsavour, communion
by reading and prayer is eclipsed, no rainbow brightens the tears of penitence.
The love of Christ shed abroad is the root of obedience. Fromit we draw our
most influential motives to holiness and service. The lustre of our deeds is
marred unless encircled by this goldenband.

3. The love of Christ is the love of God herein revealed. Christ is the Horn of
plenty by which the Fatherwould pour into the lap of his children all good
things. To be sundered from this love must signify, therefore, our
estrangementfrom all that lifts us heavenward. Could this happen,
Christianity were stilled into a frozen sea, the ripples and waves remaining in
form, but not in motion and might - a waste ofdesert ice. The query is not
merely oratorical. Endeavours to intercept the love of Christ are reiterated
and prolonged. The words that follow are not empty terms, not visions of the
night, but stern foes, combatants to be encounteredby day.
II. THE CONFIDENTREPLY. The apostle answers his own query. Look at
the particular things enumerated, and then appreciate the apostolic
assurance.
1. The trials of life cannot defeatthe purposes, of Christ's love. "Tribulation,
anguish, famine, nakedness,"thoughthey may becloud our path and awaken
a bitter cry, yet, insteadof being regardedas indications of abandonment, are
rather signs of the providential discipline which perfects sanctification. The
goodShepherd is moved to greatercompassionatthe sight of the wounds of
his flock.
2. The hostility of an unbelieving world cannot dissolve this union.
"Persecution, peril, and the sword" do but liken the servantto the Master.
Piety has thriven most in days of ridicule and torment. Christian heroism
cheerfully underwent the loss of goods, stripes, and imprisonment; it
convertedjails into holy fanes resounding with praise and prayer. "In that he
suffered being tempted," he has proved himself "able to succourthose that
are tempted."

3. The apostle advances in his enumeration. Neither "death," howevergrim
its aspect, nor "life," with its snares and bewitchments, its competitions, its
trifles, can succeedin detaching the pilgrim from the protecting love of his
Guide. Nor can the ranged battalions of evil win the victory. Christ triumphed
over them, and conquers still.
4. So finally the apostle sums up in the emphatic comprehensive assertionthat
neither the forces of time, "things present and to come," nor the forces of
space, "height and depth," bewildering the imagination or depressing the
soul, no, "nor any other createdthing," above or below, personalor
impersonal, animate or inanimate, known or unknown, shall defeat the loving
purpose of Christ in the salvationof his people. "Many waters cannotdrown
his love, nor the floods quench it."
III. THIS CONFIDENCEJUSTIFIABLE.
1. The dignity of Christ's Personand the perfection of his characterforbid
fear. His love falters not, is not fickle; it waxes, but never wanes. He does not
undertake what he cannot accomplish, nor begin what is beyond his powerto
finish. The foes to our salvation were foreseenand measuredfrom the first. To
doubt it is to dishonour him.
2. The whole trend of the redemptive scheme is againstany supposition of
abandonment by Christ. How infinite the price already paid! How steadily
and surely the greatdesignof salvationhas marched through the ages,
developing ever deeperwisdom and unfailing resources!We might wonder
that man had not been left to himself in his rebellion and a new race created;
but man's elevationhaving been promised and begun, every indication points
to the ultimate fulfilment of our purest and brightest hopes.

3. Innumerable biographies confirm the apostle's declaration. Mayour life
add another testimony! Look at the forces opposedto our steadfastness, and
then, like Peter, we lose heart and begin to sink. Fix the gaze upon Christ, and
our cheerful courage, ourtriumphant conviction of his unshakable love, will
of itself lend such vigour to our loyalty that every apprehension of disaster
shall vanish. - S.R.A.
Christ's Love to Us
Biblical Illustrator
Romans 8:35-39
An agedman overninety years of age was askedby his pastorthis question:
"My dear agedfriend, do you love Jesus?"His deeply-furrowed face was lit
up with a smile that sixty-seven years of discipleship had imparted, and,
grasping my hand with both Of his, said: "Oh! I cantell you something better
than that." I askedhim, "Whatis that?" "Oh, sir!" he said, "He loves me."
Conquerors Through Christ
M. Valentine, D.D.
Romans 8:35-39

There are two points of considerationbefore us —
I. THE THINGS IN WHICH WE ARE VICTORIOUS. "In all these things,"
says the apostle. We may classifythese —
1. The condemning powerof the law and sin. "Who is He that condemneth?"
The Christian never loses sight of the fact that he has been, and still is, a guilty
sinner. The powerof sin to visit judgment through the law is a fearful thing to
an unforgiven sinner; but before it all, the believer canstand in serene
triumph and feel himself safe. Looking up, around, and beneath, he can see
none that can enforce condemnationagainsthim. The law cannot — for its
honour and claims have been satisfiedin atoning blood.
2. Further, a whole group of trials is found in the hindering powers of the
world and Satan. Look at the array of troubles of which the apostle speaks—
"Tribulations, distress, persecution," etc. In our day, the form and manner of
opposition, temptation and danger are somewhatdifferent, but they are just
as real and almostas numerous. Till Satanand the world ceaseto be what
they are, our Christian life must lie through temptations, opposing powers,
influences that imperil and destroy. The forces of sin sometimes charge on
men in violent assault — a fierce assailmentin an open crisis battle, for
supremacy in the soul. We all have our moral Sedans, where we are put to the
alternative of winning or losing the crown of Christian character. Such times
of mighty peril are more frequent than most persons suspect, for the battles
are not always open in their meaning. Men are on trial for life or death, often,
when they know it not. It is often a decisive battle betweenthe powers of
darkness and light for the soul of the young, when they are to decide their
calling in life, betweena business safe and pure, and one full of temptation.
Sometimes the temptation is insidious and gradual in its approaches and
power. Fabius' mode of warfare was that of ever hanging about his enemy and

weakening him little by little, inflicting small but continual injuries. This is the
commonestway of the warfare of the world and sin on the Christian. A
continual pricking of a polished surface with needle-points will ultimately
tarnish it. A continual dropping will wearawaythe solid rock;and the most
perilous trials of Christians may be suffered from quiet but continuous
touches of evil from the world and sin. It may be an incipient development of
a worldly spirit, filling your heart with the love of money and moving you
nearer and nearer to the edge of some moral precipice. It may be the growth
of a temper of neglectfor known duty, till the spirit of duty is eatenall out of
your heart, or the plants of grace are all smotheredto feeblenessordeath. So
it is, too, as to afflictions, more generallyso-called— the things that form
distresses to be borne rather than temptations to sin. In the trials of the
apostle, there was "a greatfight of afflictions." And it is while burdened with
trouble and struggling againstsorrows that every believer has his victory to
reach. But here again, in view of it all, God throws down on you the light and
cheerof this experience of the apostle:"In all these things we are more than
conquerors."
II. HOW WE ARE MADE CONQUERORS.This is a point of grand
importance to us. As the Israelites, imperilled by Pharaoh's pursuing army,
were concernedto see how to go forward in safety, we are concernedto know
the wayto overcome the oppositions and trials in our onward Christian way.
How conquerors? "ThroughHim that hath loved us."
1. Not, therefore, in and of ourselves. Dependence onselfalone is a broken
reed that here plunges into defeat. However much extolled, and really grand a
thing self-reliance is, in some relations in this spiritual work it is inadequate.
The fetters of depravity and condemning sin are too strong for human
strength alone to wrest off. The powerof temptation is too mighty to be
withstoodwithout aid.

2. But "through Christ that loved us," we are conquerors. It is surely only by
Him that we triumph againstthe threatening curse of sin, in the matter of
justification. And in the matter of temptation and trials, our victory is in Him.
With Christ on our side, "they are more that are for us than they that are
againstus." It is often surprising how Christ and Christ's love give strength to
the feeble. "There were giants in those days." In a better sense, there are
giants in all days — Christians made mightier than all the powers of evil.
They have locks of triumphant strength againstall the Philistines of
temptation, sin, and harassmentthat may be upon them.
3. But though through Christ, it is not without our own effort. Christ keeps us
by enabling us to keepourselves. We are strong, not effortless, but by and in
effort. Every iota of the might by which the victory is given us must run along
spiritual nerves within us — must come into our hearts, go into the will, and
flow out into the hands and feet of personalactivity and steadfastness. Divine
strength is always ready for the needy Christian, but he must use it. How do
you overcome the perilous temptation of love of the world? It is by so
receiving the grace ofChrist as to crucify your affectionfor its follies and sins.
How do Christians in generalprove safe againstthe incessanttemptations to
evil about them? It is by storing their own minds and hearts with the light,
truth, counsel, and quickening force of God's Word. All evils will be powerless
againstyou, if, like the tree that grows strong againststorms by receiving the
strength that comes up from every root, pours through every vein into every
branch, and hardens into firmness and might by the air and sunbeams, you
take up into the fibre and nerve of your own Christian life the invigorating
influence of all God's grace furnished you, and you grow strong and compact
as a tree of righteousness, Christliving and acting in you.
4. But observe — the assurance goesfurther, With beautiful force it says:
"We are more than conquerors." Our victories, in which we remain safe, are
a means of increasing our faith, our love, our power. Trials are turned into
occasions ofdevelopment and power. The mind brightens by its use. The heart

is enriched by the exercise ofits virtues. Idleness and ease enfeeble. The
Church is often too indolent and peacefulfor its proper development and high
glory. There is nothing like war to make soldiers. It is by wrestling with the
angels of trial, affliction, and labour, that you become a "prince with God."
How blessedis the Christian — the victory given him here, the crown
hereafter. It is for us to know whether we are conquering, daily — defeating
Satan, subduing sin, proving successfulin doing good, in the face of
everything that opposes.
(M. Valentine, D.D.)
The Christian Rejoicing in Christ's Unchangeable Love
C. Bradley, M.A.
Romans 8:35-39
I. THE LOVE OF GOD AS THE GROUND OF THE CHRISTIAN'S
SECURITY. This love in ver. 39 he terms "the love of God which is in Christ
Jesus our Lord." This is consonantwith the generaltestimony of Scripture.
"In Him dwelleth all the fulness of the Godhead";and if the fulness, then the
love. So that it is useless to seek God's love out of Christ — there is none out of
Christ. Now to make this love our confidence, we must bear in mind two
things —
1. It has been the spring of all that has been done for our salvation.

(1) We speak of God as acting in this with a view to His own glory. True, but
this is what we might almostventure to call an incidental circumstance. The
sun manifests his glory as he rises day by day, but it is not the brightness of
the sun that causes him to arise;we must look elsewhere forthe source of that.
So, if we would find the spring and origin of our salvation, we must look for it,
not in the glory of the Godhead, but in the love of the Divine mind. Wisdom,
justice, faithfulness, power, all shine forth here and are glorified; but how? As
love's instruments. But what setlove in action? We can give no answer;there
is none to give; we are come to the fountain-head; we can go no farther.
(2) The same as to Christ. Various motives are assignedin Scripture for all He
did and suffered for us; the hope of reward — "for the joy that was setbefore
Him He endured the Cross";obedience to His Father — "He became obedient
unto death"; but without setting these things aside, we may still say, "He
loved us and gave Himself for us." He lookedupwards — there was His
Father whom He delighted to obey; He lookedforwards — there was the glory
He was soonto inherit; but no matter where He looked, His heart was with us.
2. The same love that was the spring of all that has been done for our
salvation, still exists in God unimpaired and unchanged. The apostle, you
observe, does not speak of it as something passedand gone. Many of the great
things it has already done, it is not necessaryit should do again. If Christ has
once died for my soul, His "one oblation of Himself once offered" fully atones
for all my sins; if Godhas once justified me, no other justification do I need; if
He has built for me one heaven, I cannot want another; but so much does He
love me now, that if my Saviour had not died, if my guilty soul had not been
justified, etc., my God would do for me just what He has already done. For six
thousand years the sun has shone without suspension, but there will come a
day when he will shine no more. But the love of God existedfor a boundless
period before that sun, and it will exist for as boundless a period after Him. It
is not something God has created;it is a part of His own nature.

II. THE CONFIDENCE WE MAY FEEL, IF WE HAVE AN INTERESTIN
THIS LOVE, THAT NOTHING CAN EVER SEPARATE US FROM IT.
1. There is a love of God in which we are all interested, for we are all
partakers of it. It keeps us in being, it gives us innumerable comforts, it makes
to us in the gospelthe most gracious offers of salvation; but if we trample on
these offers or neglectthem, there comes a time when this love turns away
from us. It would go farther with us, but it cannot. The question is, then, Are
you the objects of God's peculiar, saving love? And the way to answerit is to
ask, Have you ever sought to become the objects of it? Mostmen hold the love
of God cheaperby far than they hold one another's love. Do you feelthat it is
dearer to your soul than all other love?
2. There are two ways in which we canconceive it possible for a separationto
be made betweenus and God's love. One is, for Him to withdraw His love
from us; the other, for us to withdraw ourselves from that. The uniting cord,
we may say, may break at either end, either at its higher end with God, or at
its lower end with us.
(1) As to the former of these cases, we needscarcelysaya word. The very
supposition seems a dishonour to Jehovah. He abandon me after having once
freely loved me, and brought me to love and trust Him? I can feel, with Paul,
that the whole universe could not prevail on Him to do it, were the whole
universe to try (ver. 38). Other love will often cooland wither awayof itself;
here is a love which nothing can wearaway.
(2) But let us turn to the other case — the drawing of us awayfrom our love to
Christ. This, the apostle expresses his firm conviction, is also impossible; and
this conviction, he states, is the result of his own experience. There may now
and then, he intimates, be struggling and conflict; we may have to put forth

our strength, and a strength greaterthan ours, againstthese things, the force
and pressure of them, but the struggle is sure to end in one way — we
overcome. He has made to us new discoveries ofHis love in it, and these have
made us more determined to love and adhere to Him.
(C. Bradley, M.A.)
The Christian's Security
Biblical Illustrator
Romans 8:35-39
There is a well-knownlittle shell-fish which has its dwelling on the rocks. To
these it clings with such surprising tenacity, that almostall attempts to
dislodge it are vain. It takes alarm at the slightesttouch; resists the more, the
more it is assailed;and maintains its persistencyto such degree, that it will
soonersubmit to be crushed than to be removed... Christian, learn of this little
animal the secretof your strength and security in times of trouble. Your
"place of defence is the munitions of rocks." Letnothing draw or drive you
from your stronghold.
The GreatPersuasion

T.F. Lockyer
Romans 8:35-39
This secondspecialquestionwhich Paul asks has reference to that final
glorifying of believers by God, that perfectconformation to the image of his
Son, which is the import of his purpose concerning them, the goalof all his
working. The "love of Christ," or the "love of God which is in Christ Jesus
our Lord," is representedas laying hold of them with a firm grasp, to rescue
them from death, and to raise them to perfectnewness oflife; and the apostle
asks, in view of all possible evils which might seemto threaten the
accomplishmentof such purpose, assuming, of course, their own continued
loyalty of heart, "Who shall separate us from the love of Christ?" and, as he
recapitulates all actualor imagined perils, the ready answerstill breaks forth
from his lips, "Nought, nought shall separate us from the love of God, which is
in Christ Jesus our Lord I" We have, then, here for our consideration - love;
love's hindrances; love's triumph.
I. LOVE. The greattruth, greatbeyond all others, fundamental to all others;
the truth to which all the revelations were designedto lead, and in which they
culminate; the truth set forth so wondrously in the life and death of Christ, is
this, that "God is love." This love was manifest in man's creation, and in the
rich resources ofman's world, furnished for man's sake with such liberal
lavishment; it was manifest yet more in man's redemption, and in the rich
resources ofman's spiritual world, prepared and furnished for man with
infinite tenderness. And how has it not been manifest to eachof the called
ones, laying hold of them, lifting them from the depths, setting them even now
in heavenly places, and destining them, as joint-heirs with Christ, to all the
blessednessofan immortal future!

II. LOVE'S HINDRANCES. But this love has its seeming hindrances; shall
they obstruct the accomplishmentof its designs?
1. Deathand life.
(1) Death was no fancied evil then; for, as he tells us, it was only too true that
"for God's sake they were killed all the day long, accountedas sheepfor the
slaughter." And in anotherplace he speaks ofbeing, as it were, "appointed to
death" (1 Corinthians 4:9). And again (1 Corinthians 15:31)he says, "I die
daily." Not mere talk, for we know how in reality this was the sealof their
witness-bearing. The RomanChristians, in after-times - in what terrors was
not death arrayed to them? As under Nero. And so whenever the beast - the
brute power of ungodliness - has made war with the saints (Revelation13:7).
And even now in the forefront of the conflictthere is death for Christ's sake;
and to all there is the dread dying that sooneror later must end this mortal
strife.
(2) But the life itself is filled with jeopardy. Perhaps really more trying test
than any martyrdom: latter once for all, and glory round it; former
protracted and commonplace.
(a) Positively: dangers and difficulties of circumstance and event; moral
difficulties, as world's reproach, and opposing one's selfto stream of custom;
and difficulties relating to one's own patient continuance in well-doing.
(b) Negatively:the allurements of temptation; repetition of primal fall. Thus
life perpetually tries us.

2. Angels and principalities. Ephesians 6. opens our eyes to the tremendous
forces arrayedagainstus. So Bunyan's allegoryno fiction. There is a real,
objective opposition of "spiritual wickedness"againstus, and of what
strength and subtlety who shall say? And through the medium of the strength
and authority of the "powers" ofthis world; as Roman emperors.
3. Height and depth. Greatexaltation, of this life or of the spiritual life, has its
besetting temptations: so Paul himself (2 Corinthians 12.)in danger of being
"exaltedabove measure." Greatdepressionor abasementhas likewise its
perils: rebellion, or despair.
4. Things present and things to come. Boding fears often worse than actual
fightings. So we may "die a thousand deaths in fearing one."
5. Any other creation. The apostle has been hinting at a new creation, when
the true Paradise shall be restored. But if the former Paradise was so perilous,
and this creationnow has so many perils, what may not the new creation
bring? Shall that separate us from the love of Christ?
III. LOVE'S TRIUMPH. Shall these things separate us from God's love? Nay,
God's love is too strong; and God's gifts, already given, are too great. And,
indeed, those things all enter into the working of God's purpose, and therefore
cannot break it. Nay, more: if they enter into the working of that purpose,
they shall actually subserve it; and so we shall not only conquer, but more
than conquer (ver. 28);for that which is againstus shall become for us, evil
shall be transformed to good, our enemies shall become unwitting friends.
"More than conquerors!" Of our entry into life they swellthe triumph
(illustrate by triumph of Roman generals), and so an entrance is ministered to
us abundantly into the everlasting kingdom. Let this be our persuasion, our

faith; so shall we be strong, and at lastwe shall realize the victory which is
even now assured. - T.F.L.
COMMENTARIES
Ellicott's Commentary for English Readers
(35) The love of Christ.—Thatis to say, the love which Christ has for us, not
that which we have for Christ.
Shall tribulation?—Comp. 2Corinthians 6:4; 2Corinthians 11:23. The Apostle
is speaking from his own actualexperience.
BensonCommentary
Romans 8:35-37. Who shall separate us — By saying τις, who, the apostle
personifies the things he is going to mention, namely, affliction, &c.;from the
love of Christ — Towardus? By this, some understand the love which we bear
to Christ. But to separate us from our ownlove, seems an unusual expression.
Even this, however, may be included thus; — What creature or occasionshall
cause us to withdraw our love from him, and consequently cause him, in any
degree, to withdraw his love from us? Shall tribulation? or affliction, as
θλιψις is generallyrendered; or distress? —
Στενοχωρια, perplexity, when we know not which wayto turn ourselves. The
former word, according to Esthius, signifies sicknessand other bodily evils;
whereas the latter rather means trouble of mind, arising from doubtful and
perplexing straits and difficulties. He proceeds in order from less troubles to
greater. Canany of these separate us from his protection in the trial, and (if

he sees good)deliverance from it? The swordis here put for a violent death.
As none can imagine that Christ would love his faithful servants less for
enduring such extremities for his sake, the text must of necessitybe intended
to express the apostle’s confidence, thathis love to his people, illustrated
already in so glorious a manner, would engage him to support them under all
their trials, by vital communications of divine strength. As it is written, For
thy sake we are killed all the day — That is, every day, continually: we are
accounted— By our enemies, by ourselves;as sheepfor the slaughter — The
Psalmfrom which this quotation is taken, is thought by some to have been
written during the Babylonish captivity, when the Jews sufferedgreat
persecutionfor their religion: but at other times also the Jews were exposedto
a variety of evils from their conquerors, on accountof their adherence to the
worship and service of the true God. See note on Psalm44:22. Nay, in all these
things we are more than conquerors — We are not only no losers, but
abundant gainers by all these trials. The original expression, υπερνικωμεν,
signifies to obtain a greatvictory. “The victory which the people of God
obtain overtheir persecutors is of a very singular nature. It consists in their
patient bearing of all the evils which their persecutors inflict upon them, and
that through the assistanceofChrist, and in imitation of his example. For by
suffering in this manner, they maintain his cause in spite of all opposition, and
confound their persecutors.”
Matthew Henry's Concise Commentary
8:32-39 All things whatever, in heaven and earth, are not so greata display of
God's free love, as the gift of his coequalSonto be the atonementon the cross
for the sin of man; and all the restfollows upon union with him, and interest
in him. All things, all which can be the causes ormeans of any real goodto the
faithful Christian. He that has prepared a crown and a kingdom for us, will
give us what we need in the wayto it. Men may justify themselves, though the
accusationsare in full force againstthem; 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 poweris

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 convincedof 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 awaythat
love? Troubles neither cause nor show any abatement of his love. Whatever
believers may be separatedfrom, enoughremains. None can take Christ from
the believer: none cantake the believer from Him; and that is enough. All
other hazards signify nothing. Alas, poor sinners! though you abound with the
possessionsofthis world, what vain things are they! Can you sayof any of
them, Who shall separate us? You may be removed from pleasantdwellings,
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 wouldestgladly part with, and canstnot; the condemning
guilt of all thy sins! But the soulthat 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 nearestunion with its belovedLord Jesus, andthe
full enjoyment of him for ever.
Barnes'Notes on the Bible
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 expressionis 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 ceaseto love the Saviour?" In other
words, the love which Christians have for their Redeemeris so strong, that it
will surmount and survive all opposition and all trials. The reasonfor so
understanding the expressionis, that it is not conceivable how afflictions, etc.
should have any tendency to alienate Christ's love "from us;" but their

supposedtendency to alienate "our love" from him might be very strong.
They are endured in his cause. Theyare caused, in a gooddegree, by
professedattachmentto him. The persecutions and trials to which Christians
are exposedon accountof their professedattachmentto him, might be
supposedto make them wearyof 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 cando, 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 thatnothing would be able
to separate him from that love.
On the other hand, it is allegedthat "the objectof the apostle is to assure us,
not so immediately of our love to God, as of his love to us, by directing our
attention to his predestinating, calling, justifying, and glorifying us, and not
sparing his own Son, but delivering him up for us; that in addition to this it
contributes more to our consolation, to have our minds fixed upon God's love
to us, than upon our love to him, which is subject to so many failings and
infirmities." Haldane.
Indeed the whole of this passage proceeds, in its triumphing strain, on the
ground of what God and Christ have done "for us," and not on the ground of
anything belonging to us. It is therefore improbable, that the apostle, in the
midst of such a strain, should introduce the love of the creature to God, as a
just reasonfor such unparalleled confidence. It is more natural to the
Christian to triumph in the love of Christ to him, than in any return he can
make. He can glory in the strength of the former, while he mourns over the
weakness ofthe latter. As to the objection that afflictions can have no
tendency to alienate Christ's love, these are the "very things" that alienate
people from us. There are persons who are called"summer friends" because
they desertus in the winter of adversity. But the love of Christ is greatly
exalted by the fact, that none of all possible adverse circumstances, ofwhich
the apostle enumerates not a few, shall ever change his love.

Shall tribulation - θλίψις thlipsis. Note, Romans 2:9. The word properly refers
to pressure from without; affliction arising from external causes. It means,
however, not infrequently, trial of any kind.
Or distress - στενοχωρία stenochōria. 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;2 Corinthians 7:5,"
Without were fightings, "within were fears;" see the note at Romans 2:9.
Or persecutions - Note, Matthew 5:11. To these the early Christians were
constantly exposed.
Or famine - To this they were also exposedas the natural result of being
driven from home, and of being often compelledto wander amidst strangers,
and in deserts and desolate places.
Or peril - Dangerof any kind.
Or sword - The swordof persecution;the danger of their lives to which they
were constantly exposed. As all these things happened to them in consequence
of their professedattachment to Christ, it might be supposedthat they would
tend to alienate their minds from him. But the apostle was assuredthat 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
deepesttrials. The fact is, that the more painful the trials to which they are

exposedon his account, the more strong and unwavering is their love to him,
and their confidence in his ability to save.
Jamieson-Fausset-BrownBible Commentary
35, 36. Who shall separate us from the love of Christ?—This does not mean
"our love to Christ," as if, Who shall hinder us from loving Christ? but
"Christ's love to us," as is clearfrom the closing words of the chapter, which
refer to the same subject. Nor would the other sense harmonize with the scope
of the chapter, which is to exhibit the ample ground of the believer's
confidence in Christ. "It is no ground of confidence to assert, oreven to feel,
that we will never forsake Christ; but it is the strongestground of assurance
to be convincedthat His love will never change" [Hodge].
shall tribulation, &c.—"None ofthese, nor all together, how terrible soeverto
the flesh, are tokens of God's wrath, or the leastground for doubt of His love.
From whom could such a question come better than from one who had
himself for Christ's sake endured so much? (See 2Co 11:11-33;1Co 4:10-13).
The apostle says not (remarks Calvin nobly) "What," but "Who," just as if all
creatures and all afflictions were so many gladiators taking arms againstthe
Christians [Tholuck].
Matthew Poole's Commentary
Who shall separate us? He continues his triumph: he does not say what, but
who; though he instanceth in things, and not in persons, yet it is expressed
personally, because that these things do commonly do us hurt in the
improvement of persons, whetherof Satanor wickedmen, who are
instrumental thereunto.
From the love of Christ; understand it either actively, from our love of him;
or passively, from his love of us. The latter seems to be chiefly intended;

Who shall separate us from the love of Christ, or from the sense and
manifestation thereof?
Shall tribulation, &c. He makes an enumeration of particular evils, of sevenin
number; and he begins with the lesser, and rises to the greater;placing them
in order, not casually, but by choice. The word tribulation signifies any thing
that pressethor pincheth us.
Or distress? The word properly signifies straitness ofplace, and is transferred
from the body to the mind, to point out the anguish or perplexity thereof.
Or persecution; the word properly signifies a driving from place to place;
banishment is implied therein, if not chiefly intended: see Matthew 10:23.
Or peril; any danger or hazard of life, in any kind whatsoever:see 2
Corinthians 11:26.
Or sword; this is put figuratively for death itself, especiallyviolent death.
Gill's Exposition of the Entire Bible
Who shall separate us from the love of Christ?.... By "the love of Christ" is
not meant the saints'love to Christ, but his love to them; he is indeed the
objectof their love, and so strong is their love to him, that it can never be
destroyed; for though there may be an abatementin the fervour of it, it can
never be lost; yet this is never calledthe love of Christ: besides, the apostle is
speaking not of their love to Christ, but of the love of God and Christ to them,

throughout the context;and his designis, to strengthen the faith of God's
people, and comfort their souls, under their various afflictions: now nothing
more effectually serves suchpurposes, than the love of Christ; and the things
here instancedin are such, as are apt to inject doubts and fears, about interest
in the love of Christ, and of the love of God in Christ, as it is interpreted in
some following verses:moreover, the separationhere interrogated is not of
Christ from us, but of us from him; whereas was it our love to Christ, which is
here meant, it should rather have been put, who shall separate him from us,
and not us from the love of Christ? That Christ does love the electof God,
who are the persons here spokenof, is evident from his undertaking for them,
espousing their persons, assuming their nature, dying in their room and stead,
paying off their debts, and redeeming their persons, by going to prepare a
place for them, by interceding for them, by supplying them with all grace, and
using them in the most free and familiar manner; which love of his is
wonderful, matchless, and inconceivable, specialand peculiar, free and
undeserved, exceeding affectionate, unchangeable,durable, and for ever. This
is the bond of union to Christ; and the union which is made by it is exceeding
near and close;it is real; perfect, and indissoluble, nothing can separate from
it: not
tribulation; or "affliction", which springs from his love, and is the fruit of it;
and notwithstanding that, he rests in his love; this is not taken away, but is
often sensibly enjoyed, in the midst of afflictions:
or distress;whether of body or mind; straitness in the affairs and
circumstances oflife, or straitness of mind, in the exercise ofgrace, and
discharge of duty; for "though we believe not, yet he abides faithful", 2
Timothy 2:13, to his covenant and promises:
or persecution: from the world; for this is rather an evidence that Christ has
loved them chosenand calledthem, because the world hates them:

or famine: want of the necessariesoflife, as food and drink; being exposedto
greathunger and thirst, which has sometimes beenthe lot of the dear children
of God:
or nakedness;want of proper clothing, or the use of common apparel;
wandering about in sheep skins and goatskins, which has been the case of
some, of whom the world was not worthy, and so no proof of separationfrom
the love of Christ:
or peril; dangers from different quarters, by different persons and ways;such
as the Apostle Paul had trial of, who was highly in the love of Christ, 1
Corinthians 11:26;
or sword; that is, death by the sword;which death James the brother of John
died, Acts 12:13, now, though this may separate the head from the body, and
separate souland body, yet cannot separate from the love of Christ.
Geneva Study Bible
Who shall separate us from the love of {q} Christ? shall tribulation, or
distress, or persecution, or famine, or nakedness, orperil, or sword?
(q) With which Christ loves us.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Romans 8:35 f. τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; If this verse is
to be most closelyconnectedwith Romans 8:34, τοῦ Χριστοῦ will appear the
more probable reading, for there Christ is the subject throughout; but at

Romans 8:28; Romans 8:31; Romans 8:39 the love of God is the determining
idea, and at this point it seems to be caught up againin view of the
conclusion—factswhichfavour the reading τοῦ θεοῦ. In any case it is the
Divine love for us which is meant. With the list of troubles cf. 2 Corinthians
6:4-10; 2 Corinthians 11:26 f., Romans 12:10. They were those which had
befallen Paul himself, and he knew that the love of God in Jesus Christ could
reachand sustain the heart through them all. The quotation from Psalm44:12
is peculiar. It exactly reproduces the LXX, even the ὅτι being simply
transferred. The καθὼς implies that such experiences as those named in
Romans 8:35 are in agreementwith what Scripture holds out as the fortune of
God’s people. Possiblythe mention of the sword recalledto the Apostle’s
memory the θανατούμεθα ofthe psalm, and suggestedthe quotation. The
point of it, both in the psalm and in the epistle, lies in ἕνεκεν σοῦ. This is what
the Psalmistcould not understand. That men should suffer for sin, for
infidelity to God, was intelligible enough; but he and his countrymen were
suffering because oftheir faithfulness, and the psalm is his despairing
expostulation with God. But the Apostle understood it. To suffer for Christ’s
sake was to enter into the fellow-ship of Christ’s sufferings, and that is the
very situation in which the love of Christ is most real, near, and sure to the
soul. Cf. chap. Romans 5:3, 2 Corinthians 1:5, Colossians 1:24. Insteadof
despairing, he glories in tribulations.
Cambridge Bible for Schools andColleges
35. Who shall separate us] He speaks in view of these amazing proofs of the
grace and truth of the Father and the Son.—“Who,”not“what;” although the
following words are of things, not persons. This is in harmony with the intense
and vivid tone of the whole passage. Cp. John 10:28-29;“no one shall pluck
them out of my hand; no one can pluck them out of my Father’s hand.”—
“Us” is slightly emphatic by position: q. d., “us, thus cared for and pleaded
for.”

the love of Christ] Same word as 2 Corinthians 5:14; Ephesians 3:19. It is the
love of Christ for us, not ours for Him. The whole context here relates to our
security through the goodnessofGod.—In what sense are the things now to be
named viewedas “notseparating” us from this love? Probably they are to be
takenas so many veils or clouds betweenus and the (outward) manifestation
of the love; things which might tempt the believer to think that his Lord had
forsakenhim. St Paul assures him that this cannot be really so; the separation
is but seeming;the love is indissoluble.
tribulation, &c.] St Paul had indeed a right to use such language as the
language ofexperience. See e.g. 2 Corinthians 11:23-27;2 Timothy 3:10-12.
Cp. Hebrews 11:35-38, (of the O. T. saints.)
It will not be out of place to quote from the letter of a sufferer for his faith, in
the Frenchgalleys, 1739:“Having, by the grace ofGod, made a Christian
profession, we are bound to be faithful soldiers and submit to the Lord’s will.
Our chains are where He has placedthem. Our persecutors think to disgrace
us by putting us with malefactors;but in this we are honoured of God, who
gives us cause for rejoicing that He counts us worthy to bearshame for the
name of Jesus.… Godhas predestinatedus to be conformed to the image of
His Son, that suffering with Him we may also be glorified together. Our life is
hid with Christ in God; but when Christ who is our life shall appear, then
shall we also appear with him in glory.” (Letter of M. Villevaire, in
Bonnefon’s Life of B. du Plan, p. 241, Eng. Trans.)
Bengel's Gnomen
Romans 8:35. Τίς ἡμᾶς χωρίσει, who shall separate us)The perpetuity of the
union, for the time to come, with the love of Christ and of God, is deduced
from the death of Christ, from His resurrection, His sitting at the right hand
of God and His intercession, comp. ch. Romans 5:5-6; Romans 5:9-10;
Hebrews 7:25. But the who is presently after explained by the enumeration

[shall tribulation or distress, etc.], without an aetiologyfollowing after: from
which again it is evident, that the aetiology, [assigning ofthe reason]must be
sought for before the words, who shall separate us, in Romans 8:34 : and he
says who, not what, although he subjoins [shall] affliction, etc., because
personalenemies lurk under these adverse things.—τῆς ἀγαπῆς, from the
love) towards us, Romans 8:37; Romans 8:39. The foundation of the
impossibility of being separatedfrom the love of Christ is love; the foundation
of this confidence is love clearlyperceived.—τοῦ Χριστοῦ, ofChrist) The love
of God is one with the love of Christ, Romans 8:39.—γυμνότης)nakedness, the
want of clothing, the extreme of poverty, 1 Corinthians 4:11; 2 Corinthians
11:27. The enumeration for the most part goes onin pairs, hunger and
nakedness, etc.—κίνδυνος, peril)Hypocrites often sink under mere dangers.—
ἤ μάχαιρα, orsword) an instrument of slaughter. Paul mentions the kind of
death, with which he himself had been sometimes threatened, ch. Romans
16:4; Php 2:17, note. Many martyrs, who survived other tortures, were
despatchedwith the sword, ἐτελειώθησαν[consummati sunt].
Pulpit Commentary
Verses 35-39. -Who shall separate us from the love of Christ? (i.e. the love of
Christ to us, and in the same sense "the love of God" below;cf. τοῦ
ἀγαπήσαντος ἡμᾶς in ver. 37). Shall tribulation, or distress, orpersecution, or
famine, or nakedness,orperil, or sword? As it is written, For thy sake we are
killed all the day long; we are accountedas sheepfor the slaughter. (This
quotation of Psalm44:22 may be introduced as showing that such trials have
ever been the lot of God's servants, and did not separate the saints of old from
God.) Nay, in all these things we are more than conquerors (ὑπερνικῶμεν - we
not only conquer in spite of them; we conquer all the more because ofthem;
cf. Romans 5:3, etc., and Romans 8:28) through him that loved us. ForI am
persuaded, that neither death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth, nor any
other creature, shall he able to separate us from the love of God, which is in
Christ Jesus ourLord. In these two concluding verses the thought is distinctly
extended from circumstances oftrial to all powers, human or superhuman,

that may be conceivedas assaulting us through them, or in any way opposing
us. But it is still adverse powers and influences, not our ownfailure in
perseverance,that are in view. It is not necessaryto define what is exactly
meant by eachof the expressions in these verses. Enoughto say that what is
meant is, that nothing whatever, in heaven or earth, or under the earth, can
thwart God's goodpurpose for us, or separate us from his love. The following
paraphrastic summary of this important chapter, free from the encumbrance
of notes, may help to a clearerperceptionof its drift and sequence ofthought:
-
Romans 8:35
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Who shall separate us from the love of Christ? - I do think that this question
has been generallymisunderstood. The apostle is referring to the persecutions
and tribulations to which genuine Christians were exposedthrough their
attachment to Christ, and the gracious provisionGod had made for their
support and final salvation. As in this provision God had shown his infinite
love to them in providing Jesus Christ as their sin-offering, and Jesus Christ
had shownhis love in suffering death upon the cross for them; so, here, he
speaks ofthe love of the followers of Godto that Christ who had first loved
them. Therefore the question is not, Who shall separate the love of Christ
from us? or prevent Christ from loving us? but, Who shall separate us from
the love of Christ? Who or what shall be able to remove our affectionfrom
him? And the questions that immediately follow show that this is the sense of

the passage;for the tribulation, distress, etc., which he enumerates, are things
by which they might be affected, but by which Christ could not be affected;
and, consequently, the question most evidently refers to their love to him who
had first loved them, and, while it affords a strong presumption of their
perseverance,furnishes a most powerful argument againstapostasy.
Shall tribulation? - Θλιψις, grievous affliction, or distress of any kind; from
θλιβω, to compress, oppress, straiten, etc.;any thing by which a man is
rendered miserable.
Or distress? - Στενοχωρια, a word of nearly the same import with the former,
but more intense in its signification. It signifies straitness, being hemmed in on
every side, without the possibility of getting out or escaping;from στενος,
strait or narrow, and χωρος, a place.
Or persecution? - Διωγμος, from διωκω, to pursue, press upon, prosecute,
signifies such pursuing as an enemy uses in order to overtake the objectof his
malice, that he may destroy him.
Or famine? - Λιμος, from λειπω, to fail; the totalwant of bread, and all the
necessariesoflife.
Or nakedness? -Γυμνοτης, being absolutely without clothing; forcibly
expressedby the derivation of the word γυια μονα εχων, having one's limbs
only, being totally unclothed.

Or peril? - Κινδυνος, a state of extreme and continued danger, perplexing and
distressing with grievous forebodings and alarms; derived from κινει τας
οδυνας, it excites anguish; because much evil is felt, and much more feared.
Or sword? - Μαχαιρα, slaughter;the total destruction of life, and especially
beheading, and such like, done by the order of the civil magistrate;for the
word is used in this epistle, Romans 13:4, to signify the authority and power
which he has of judicially terminating life; i.e. of inflicting capitalpunishment.
Copyright Statement
These files are public domain.
BibliographicalInformation
Clarke, Adam. "Commentary on Romans 8:35". "The Adam Clarke
Commentary". https://www.studylight.org/commentaries/acc/romans-8.html.
1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
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 expressionis 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 Redeemeris so strong, that it
will surmount and survive all opposition and all trials. The reasonfor so
understanding the expressionis, that it is not conceivable how afflictions, etc.
should have any tendency to alienate Christ‘s love “from us;” but their

supposedtendency to alienate “our love” from him might be very strong.
They are endured in his cause. Theyare caused, in a gooddegree, by
professedattachmentto him. The persecutions and trials to which Christians
are exposedon accountof their professedattachmentto him, might be
supposedto make them wearyof 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 cando, 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 thatnothing would be able
to separate him from that love.
On the other hand, it is allegedthat “the objectof the apostle is to assure us,
not so immediately of our love to God, as of his love to us, by directing our
attention to his predestinating, calling, justifying, and glorifying us, and not
sparing his own Son, but delivering him up for us; that in addition to this it
contributes more to our consolation, to have our minds fixed upon God‘s love
to us, than upon our love to him, which is subject to so many failings and
infirmities.” Haldane.
Indeed the whole of this passage proceeds, in its triumphing strain, on the
ground of what God and Christ have done “for us,” and not on the ground of
anything belonging to us. It is therefore improbable, that the apostle, in the
midst of such a strain, should introduce the love of the creature to God, as a
just reasonfor such unparalleled confidence. It is more natural to the
Christian to triumph in the love of Christ to him, than in any return he can
make. He can glory in the strength of the former, while he mourns over the
weakness ofthe latter. As to the objection that afflictions can have no
tendency to alienate Christ‘s love, these are the “very things” that alienate
people from us. There are persons who are called“summer friends” because
they desertus in the winter of adversity. But the love of Christ is greatly
exalted by the fact, that none of all possible adverse circumstances, ofwhich
the apostle enumerates not a few, shall ever change his love.

Shall tribulation - θλίψις thlipsisNote, Romans 2:9. The word properly refers
to pressure from without; affliction arising from external causes. It means,
however, not infrequently, trial of any kind.
Or distress - στενοχωρία stenochōriaThiswordproperly means “narrowness
of place;” and then, greatanxiety 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;2 Corinthians 7:5,”
Without were fightings, “within were fears;” see the note at Romans 2:9.
Or persecutions - Note, Matthew 5:11. To these the early Christians were
constantly exposed.
Or famine - To this they were also exposedas the natural result of being
driven from home, and of being often compelledto wander amidst strangers,
and in deserts and desolate places.
Or peril - Dangerof any kind.
Or sword - The swordof persecution;the danger of their lives to which they
were constantly exposed. As all these things happened to them in consequence
of their professedattachment to Christ, it might be supposedthat they would
tend to alienate their minds from him. But the apostle was assuredthat 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
deepesttrials. The fact is, that the more painful the trials to which they are

exposedon his account, the more strong and unwavering is their love to him,
and their confidence in his ability to save.
Copyright Statement
Barnes, Albert. "Commentaryon Romans 8:35". "Barnes'Notes onthe
Whole Bible". https://www.studylight.org/commentaries/bnb/romans-8.html.
1870.
Haldane's Expositionon the Epistle to the Romans and Hebrews
Whoshallseparate us from the love of Christ? shall tribulation, or distress, or
persecution, or famine, or nakedness,orperil, or sword?
In the contemplation of those glorious truths and Divine consolationswhich
the Apostle had been unfolding, he had demanded, Who shall accuse,who
shall condemn, the electof God? he here triumphantly asks, Who shall
separate them from the love of Christ? Having pointed out the grounds on
which the fears of behaviors from within are relieved, he now fortifies them
againstfears from without. This order is the more proper, since their internal
fears and misgivings are more formidable than their outward trials, and the
hatred and opposition of the world; and until the believer, as has been
observed, has overcome the former by having the answerof a goodconscience
towards God, he is not prepared to withstand the latter. Although the people
of God are exposedto all the evils here enumerated, these shall not prevail to
separate him from the love of Christ.

The term the love of Christ, in itself, may signify either our love to Christ, or
Christ’s love to us; but that it is Christ’s love to us in this place there can be
no question. A person could not be said to be separatedfrom his own feelings.
Besides, the objectof the Apostle is to assure us not so immediately of our love
to God, as of His love to us, by directing our attention to His predestining,
calling, justifying, and glorifying us, and not sparing His ownSon, but
delivering Him up for us. In addition to this, it contributes more to our
consolationto have our minds fixed upon God’s love to us than upon our love
to God; for, as our love is subject to many failings and infirmities, and as we
are liable to change, to endeavorto impart consolationfrom the firmness of
our love, would be less efficacious thanholding forth to us the love of God, in
whom there is no variableness, neither shadow of change. The language, too,
employed, favors this sense;for the Apostle does not say, ‘Who shall separate
Christ from our love?’ but, ‘Who shall separate us from the love of Christ?’
and, in the 37th verse, the meaning is determined by the expression, ‘We are
more than conquerors through Him that loved us. ’ God, however, in loving
His children, makes them love Him; and believers are enabled to love Christ
because He loves them. It is He who first loved us, and in loving us has
changedour hearts, and produced in them love to Him. Paul prays that
believers, ‘being rooted and grounded in love, may be able to comprehend
with all saints what is the breadth, and length, and depth, and height; and to
know the love of Christ, which passethknowledge, that they may be filled with
all the fullness of God.’
To have a just idea of the love of Christ, we must contemplate its duration. It
was from before the foundation of the world — from all eternity. We must
considerthat He who has loved us is the high and lofty One who inhabiteth
eternity, who dwelleth in light that is inaccessible;before whom the angels veil
their faces, crying, ‘Holy, holy, holy is the Lord of Hosts;’ and before whom
the inhabitants of the earth are as grasshoppers, andthe nations as a drop of a
bucket. We must remember, too, who we are, who are the objects of His love,
— not only creatures who are but dust and ashes, dwelling in houses of clay,
but who were His enemies, and by nature children of wrath. We must also
reflecton the greatness ofHis love, that it is His will we should be one with

Him, and that He guards us as the apple of His eye. He loves His people as His
members, of whom He is the Head, and sympathizes with them when they
suffer. He calls their sufferings His sufferings, and their persecutions His
persecutions, as He said to Saul persecuting His members, ‘Saul, Saul, why
persecutestthou Me?’He will also say to those on His right hand in the day of
judgment that He hungered, and thirsted, and was naked, and that they gave
Him to eat and drink, and clothed Him, when these things were done to the
leastof His members. He loves His people, too, as being their Husband, by
that spiritual marriage He has contractedwith them, as it is said, ‘Husbands,
love your wives, even as Christ also loved the Church, and gave Himself for
it.’
The love here spokenofas the security of believers being the love of Christ,
Christ must be God. Were Christ not God, we might come short of heaven
without being separatedfrom His love. He might love, and yet not be able to
save the objects of His love.
It is likewise to be remarked, that the confidence of believers that they shall
not be separatedfrom the love of Christ, is not founded on their high opinion
of themselves, or on their own ability to remain firm againsttemptations, but
is grounded on Christ’s love, and His ability to preserve and uphold them. As
nothing can be laid to their charge — as none can condemn them — as all
things that happen to them, instead of proving injurious, work togetherfor
their good, — it is impossible that they canbe finally lost. If Christ so love
them, what shall separate them from that love?
In specifying those evils which in appearance are calculatedto separate the
believer from the love of Christ, the Apostle points out the sufferings of the
people of God, the time of these sufferings — all the day long; the manner —
as sheep for the slaughter;the cause — for Thy sake. He distinguishes the
sevenevils that follow: — 1st, Tribulation. — This is placed first, as being a

generalterm, comprehending all the particulars which he afterwards
enumerates. It means affliction in general. It refers not only to the general
state of suffering which, when man had sinned, it was pronounced should be
his lot — ’In sorrow shalt thou eatof it (of the produce of the ground) all the
days of thy life’ — but also more particularly to the tribulation which the
disciples of Christ shall all more or less experience. ‘In the world ye shall have
tribulation,’ John 16:33. The tribulation of unbelievers is the effectof the
wrath of God; but the afflictions of His people are salutary corrections,which,
so far from separating them from His love, yield the peaceable fruits of
righteousness, andare for their profit, that they might not be condemned with
the world, but be partakers ofHis holiness. ‘As many as I love, I rebuke and
chasten.’
To tribulation is added, 2nd, Distress, whichsignifies straits, difficulties,
critical situations. It means the perplexity in which we are, when, under
pressure or trouble, we see no way of deliverance, and no way to escape
presents itself.
The word denotes a narrow place, in which we are so much pressedor
straitened that we know not where to go or turn; which expressesthe
condition of the believer when he is not only oppressed, but reduced to
extremity. ‘Thou hastenlarged me when I was in distress,’Psalm4:1. 3rd,
Persecutionis affliction for the professionof the Gospel. The persecutedhave
often been pursued and constrainedto flee from place to place, as the Lord
Jesus was carriedinto Egypt when Herod soughtto kill Him. ‘If they have
persecutedMe, they will also persecute you.’But so far is persecutionfrom
separating believers from the love of Christ, that ‘Blessedare they which are
persecutedfor righteousness’sake.’4th, Famine. — To this the persecutedare
frequently subjected, though they may have been rich and powerful. 5th,
Nakedness. — The disciples have often been reduced to indigence and
poverty, stripped by their enemies, and obliged to wander naked in deserts,
and to hide themselves, like wild beasts, in caves of the earth, Hebrews 11:38.

Paul himself was frequently exercisedwith hunger, and thirst, and fastings,
and cold, and nakedness. 6th, Peril. — This refers to the dangers to which the
Lord’s people are exposed. These, atsome times, and in some countries, are
exceedinglymany and great;and at all times, and in all countries, are more or
less numerous and trying. If God were not their protector, even in this land of
freedom, the followers of the Lamb would be cut off or injured. It is the
Lord’s providence that averts such injuries, or overrules events for the
protection of His people. This is too little consideredeven by themselves, and
would be thought a most unfounded calumny or fanaticalidea by the world.
But let the Christian habitually considerhis safety and protection as secured
by the Lord, rather than by the liberality of the times. That time never yet was
when the Lord’s people could be safe, if circumstances removedrestraint
from the wicked. Those who boastof their unbounded liberality would, if in
situations calculatedto develop their natural hatred of the truth, prove, after
all, bitter persecutors. 44 7th, Sword. — This means violence carriedto the
utmost extremity. It is persecutionwhich stops not with smaller injuries but
inflicts even death.
Footnote:
44: This was signallydemonstrated during the French Revolution, and more
recently evidencedby some of the small republics in Switzerland.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Haldane, Robert. "Commentary on Romans 8:35". "Haldane's Exposition on
the Epistle to the Romans and Hebrews".
https://www.studylight.org/commentaries/hal/romans-8.html. 1835.

Coffman Commentaries on the Bible
Who shall separate us from the love of Christ? shall tribulation, or anguish, or
persecution, or famine, or nakedness,orperil, or sword? Even as it is written,
For thy sake we are killed all the day long; We were accountedas sheepfor
the slaughter.
In this and following verses, Paulmentioned the things conceivedof as hostile,
and hindering to the Christian's life; and most of the things here mentioned
should be understood as lying within the ordinary daily experience of the
Christians of that age.
The love of Christ ... refers not to our love for him, but to his love for us.
The scripture quoted by Paul here is Psalms 44:22;and his employment of the
expression"evenas it is written" was his way of saying, "This is just our lot,
exactly as the scriptures teach." Like many other lists found in the Pauline
writings, this one should be understood as representative rather than
exhaustive.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Romans 8:35". "Coffman
Commentaries on the Bible".
https://www.studylight.org/commentaries/bcc/romans-8.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible
Who shall separate us from the love of Christ?.... By "the love of Christ" is
not meant the saints'love to Christ, but his love to them; he is indeed the
objectof their love, and so strong is their love to him, that it can never be
destroyed; for though there may be an abatementin the fervour of it, it can
never be lost; yet this is never calledthe love of Christ: besides, the apostle is
speaking not of their love to Christ, but of the love of God and Christ to them,
throughout the context;and his designis, to strengthen the faith of God's
people, and comfort their souls, under their various afflictions: now nothing
more effectually serves suchpurposes, than the love of Christ; and the things
here instancedin are such, as are apt to inject doubts and fears, about interest
in the love of Christ, and of the love of God in Christ, as it is interpreted in
some following verses:moreover, the separationhere interrogated is not of
Christ from us, but of us from him; whereas was it our love to Christ, which is
here meant, it should rather have been put, who shall separate him from us,
and not us from the love of Christ? That Christ does love the electof God,
who are the persons here spokenof, is evident from his undertaking for them,
espousing their persons, assuming their nature, dying in their room and stead,
paying off their debts, and redeeming their persons, by going to prepare a
place for them, by interceding for them, by supplying them with all grace, and
using them in the most free and familiar manner; which love of his is
wonderful, matchless, and inconceivable, specialand peculiar, free and
undeserved, exceeding affectionate, unchangeable,durable, and for ever. This
is the bond of union to Christ; and the union which is made by it is exceeding
near and close;it is real; perfect, and indissoluble, nothing can separate from
it: not
tribulation; or "affliction", which springs from his love, and is the fruit of it;
and notwithstanding that, he rests in his love; this is not taken away, but is
often sensibly enjoyed, in the midst of afflictions:

or distress;whether of body or mind; straitness in the affairs and
circumstances oflife, or straitness of mind, in the exercise ofgrace, and
discharge of duty; for "though we believe not, yet he abides faithful", 2
Timothy 2:13, to his covenant and promises:
or persecution: from the world; for this is rather an evidence that Christ has
loved them chosenand calledthem, because the world hates them:
or famine: want of the necessariesoflife, as food and drink; being exposedto
greathunger and thirst, which has sometimes beenthe lot of the dear children
of God:
or nakedness;want of proper clothing, or the use of common apparel;
wandering about in sheep skins and goatskins, which has been the case of
some, of whom the world was not worthy, and so no proof of separationfrom
the love of Christ:
or peril; dangers from different quarters, by different persons and ways;such
as the Apostle Paul had trial of, who was highly in the love of Christ, 1
Corinthians 11:26;
or sword; that is, death by the sword;which death James the brother of John
died, Acts 12:13, now, though this may separate the head from the body, and
separate souland body, yet cannot separate from the love of Christ.
Copyright Statement

The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Romans 8:35". "The New John Gill Exposition
of the Entire Bible". https://www.studylight.org/commentaries/geb/romans-
8.html. 1999.
Geneva Study Bible
Who shall separate us from the love of q Christ? [shall] tribulation, or
distress, or persecution, or famine, or nakedness, orperil, or sword?
(q) With which Christ loves us.
Copyright Statement
Beza, Theodore. "Commentaryon Romans 8:35". "The 1599 Geneva Study
Bible". https://www.studylight.org/commentaries/gsb/romans-8.html. 1599-
1645.
Robertson's WordPictures in the New Testament
Shall separate (χωρισει — chōrisei). Future active of old verb χοριζω —
chorizō from adverb χωρις — chōris and that from χωρα — chōra space. Can
any one put a distance betweenChrist‘s love and us (objective genitive)? Can
any one lead Christ to ceaseloving us? Such things do happen between

husband and wife, alas. Paulchanges the figure from “who” (τις — tis) to
“what” (τι — ti). The items mentioned will not make Christ love us less. Paul
here glories in tribulations as in Romans 5:3.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Robertson, A.T. "Commentary on Romans 8:35". "Robertson's Word
Pictures of the New Testament".
https://www.studylight.org/commentaries/rwp/romans-8.html. Broadman
Press 1932,33. Renewal1960.
Wesley's ExplanatoryNotes
persecution, or famine, or nakedness,orperil, or sword?
Who shall separate us from the love of Christ — Towardus? Shall affliction
or distress - He proceeds in order, from less troubles to greater:can any of
these separate us from his protection in it; and, if he sees good, deliverance
from it?
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.

Wesley, John. "Commentary on Romans 8:35". "John Wesley's Explanatory
Notes on the Whole Bible".
https://www.studylight.org/commentaries/wen/romans-8.html. 1765.
Abbott's Illustrated New Testament
The love of Christ. This expressionis obviously susceptible of two
significations. It may denote the love of Christ for the believer, or the love of
the believerfor Christ. What precedes the expression, as it here stands, seems
to require that it should be understood in the former sense, as the certainty of
divine protection has been the subject of the writer's remarks. But, on the
other hand, what follows would rather indicate that the latter--that is, the love
of the believer for Christ--is intended, as this only can be well supposed to be
affectedby the causes namedbelow. On the whole, the former supposition is
probably correct, as is indicated by the analogous expressionsin Romans
8:37,39, especiallyin the latter. The meaning of the whole passage, then, will
be, that the believer has no cause to fear for his ultimate safety. His present
state of reconciliationwith God is not accidental, and it will not be temporary.
It is the result of the long-settledpurpose of God. It is a work which God has
undertaken; he will accomplishwhat he has begun; and Jesus, their
Redeemer, who once gave his life for their ransom, will, now that he has risen
to majesty and power, never forsake them in any of the darkestand most
discouraging times of trial which they may be called to endure.
Copyright Statement
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Romans 8:35".
"Abbott's Illustrated New Testament".
https://www.studylight.org/commentaries/ain/romans-8.html. 1878.

Calvin's Commentary on the Bible
Кто отлучитнас. Теперь это чувство безопасности распространяетсяи на
низшие вещи. Ибо тот, кто убежден в Божием к себе благоволении,
скорее сумеетустоять в тягчайшихскорбях. Скорби же эти потому
обычно мучаютлюдей, что те либо не считаютих происходящими по
Божиемупровидению, либосчитаютих за признаки гнева Божия, либо
считаютсамихсебяпокинутыми Богом, либоне ожидаютникакой
погибели, либоне помышляюто лучшей жизни, либо по какой-нибудь
еще похожей причине. Душа же, очищеннаяотсих заблуждений, с
легкостьюуспокоитсяи обрететутешение.
Далее, смысл этих словтаков:нам следуетстоять в этой вере, что бы с
нами ни происходило (Никогдане оттолкнетнас так далеко, чтобы
забыли мы о том, что Бог нас любит, и что мы хранимся Его любовью.
Итак, нас не подавитникакаясупротивнаянам вещь, не лишит
надежды никакаяскорбь,никакаятеснота не разрушит постоянного
упованияна благодать Божию.Ибо то, что некоторые, толкуютлюбовь
Божию в пассивном смысле, то есть, что мы сами любим Бога, безтруда
опровергаетсясловами самогоПавла.). Вере в то, что Бог, однажды
воспринявнас Своей любовью,никогда не перестането нас заботиться.
Ибо апостол не просто сказал,что ничто не отторгнетБога отлюбви к
нам, но что Он также хочет, чтобы в наших сердцахпребывало знание и
живое ощущение той любви, которую Он засвидетельствовалпо
отношению к нам, и чтобы всегда сиялаона во тьме искушений. Ибо как
тучи, хотя и затемняютясный солнечный свет, однакоже не лишаютнас
полностьюего сияния, так и Бог сквозь тьму супротивных вещей
посылаетнам лучи Своей благодати,дабы какое-либо искушение не
привело нас в отчаяние.
Более того,наша вера в обетованияБожии, словномахаякрыльями,
должна воспарить к небесам сквозь все промежуточныепрепятствия.
Истинно то, что противные вещи являютсязнаками гнева Божия, если

рассматривать их самихпо себе. Но там, где предшествуетпрощение и
примирение, должно веровать в то, что Бог, хотя и наказываетнас,
никогда не забудето Собственной милости. Апостолупоминаето том,
что заслуживаеммы сами, но в не меньшей степени свидетельствует, что
Бог заботитсяо нашем спасении, побуждаянас к покаянию. Говоритже
о любви Христовой, поеликуОтец некоторым образомоткрыл в Нем
недра Своей любви. Итак, поеликулюбовь Божию не следуетискать где-
либо вне Христа, заслуженно отзываетнас к Нему Павел, дабы в лучах
благодати Христовой вера наша лицезрела милостивый лик Отца. Итог
таков: вера наша не должна ослабевать откаких-либо противных
вещей. Когда Бог милостивк нам, нет ничего длянас противного. То же,
что некоторые любовь Христовупонимаютвпассивном смысле – что
любим мы сами, – а Павел словно хотел воодушевить нас к непобедимой
твердости, – сия ложь без труда опровергаетсяконтекстом апостольских
слов. Да и сам Павел скоро рассеетвсе сомнения, еще яснее определив
эту любовь.
Скорбь, или теснота, или гонение? Местоимение мужскогорода,
поставленноеим вначале,содержитв себе скрытоеударение. Ибо он мог
бы сказать и в среднем роде:«что отлучитнас?» Но предпочел
приписать разумное лицо немым тварям, чтобы дать нам столько же
защитников, сколькоискушений мучаютнашу веру. Далее, названные
три вещи так различаютсямеждусобой, что скорбь заключаетвсебе
некий (Супротивности)вид грусти и неудобства.Теснота (Теснота – это
отсутствие мужества и мудрости, которое случаетсяв минуту опасности)
же есть внутреннее ощущение, когда трудности лишаютнас способности
рассуждать. Такова былатеснотаАвраама и Лота, когда один был
вынужден отдать на блуд (Предложить похоти содомлян.)свою жену, а
другой – дочерей. Гонениевсобственном смысле(Являетсяущербом,
который незаслуженно испытываем отзлыхлюдей)означает
тираническое насилие, котороенезаслуженноиспытываютсо стороны
нечестивых. ХотяПавел в 2Кор.4:8 и отрицает, что сыны Божии
στενοχωρεισθαι, или пребываютвтесноте, он однако не противоречит
сам себе. Ведь он не просто представляетих лишенными тревоги и

беспокойства,но подразумевает, что они будут избавлены отних. О чем
говорят и примеры Авраама и Лота.
Copyright Statement
Calvin, John. "Commentary on Romans 8:35". "Calvin's Commentary on the
Bible". https://www.studylight.org/commentaries/cal/romans-8.html. 1840-57.
John Trapp Complete Commentary
35 Who shall separate us from the love of Christ? shall tribulation, or distress,
or persecution, or famine, or nakedness, orperil, or sword?
Ver. 35. Who shall separate us]Who shall separate me? saith the Syriac.
Copyright Statement

Trapp, John. "Commentary on Romans 8:35". John Trapp Complete
Commentary. https://www.studylight.org/commentaries/jtc/romans-8.html.
1865-1868.
Expository Notes with PracticalObservations onthe New Testament
That is, none shall separate, nothing shall separate the believer from the love
of Christ; either from the love that Christ bears to him, or from that love
which he bears unto Christ; no person shall, no condition of life can separate
them, neither outward troubles, nor inward distresses, no evils either felt or
feared; the apostle defies and despises them all, because neither of them alone,
nor all together, canunclasp the arms of divine love, in which believers are
safelyenfolded.
Learn hence, That no troubles, tribulations or distresses whatsoever, can
dissolve the union betwixt Christ and believers, or ever separate them from
his love.
Copyright Statement
Burkitt, William. "Commentary on Romans 8:35". Expository Notes with
PracticalObservations onthe New Testament.
https://www.studylight.org/commentaries/wbc/romans-8.html. 1700-1703.

Greek TestamentCriticalExegeticalCommentary
35.]Who (i.e. what: but masc. for uniformity with Romans 8:33-34)shall
separate us from the love of Christ? Is this (1) our love to Christ, or (2)
Christ’s love to us, or (3) our sense of Christ’s love to us? The first of these is
held by Origen, Chrys., Theodoret, Ambr(64), Erasm., al. But the difficulty of
it lies in consistentlyinterpreting Romans 8:37, where not our endurance in
love to Him, but our victory by means of His love to us, is alleged. And
besides, it militates againstthe conclusionin Romans 8:39, which ought
certainly to respond to this question. The third meaning is defended by
Calvin. But the second, as maintained by Beza, Grot., Est., al., Thol., Reiche,
Meyer, De Wette, appears to me the only tenable sense ofthe words. For,
having shewnthat God’s great love to us is such that none can accusenor
harm us, the Apostle now assertsthe permanence of that love under all
adverse circumstances—thatnone such canaffectit,—nay more, that it is by
that love that we are enablea to obtain the victory over all such adversities.
And finally he expresseshis persuasionthat no createdthing shall ever
separate us from that love, i.e. shall ever be able to pluck us out of the
Father’s hand.
Copyright Statement
Alford, Henry. "Commentary on Romans 8:35". Greek TestamentCritical
ExegeticalCommentary.
https://www.studylight.org/commentaries/hac/romans-8.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament

Romans 8:35. τίς ἡμᾶς χωρίσει, who shall separate us) The perpetuity of the
union, for the time to come, with the love of Christ and of God, is deduced
from the death of Christ, from His resurrection, His sitting at the right hand
of God and His intercession, comp. ch. Romans 5:5-6; Romans 5:9-10;
Hebrews 7:25. But the who is presently after explained by the enumeration
[shall tribulation or distress, etc.], without an aetiologyfollowing after: from
which again it is evident, that the aetiology, [assigning ofthe reason]must be
sought for before the words, who shall separate us, in Romans 8:34 : and he
says who, not what, although he subjoins [shall] affliction, etc., because
personalenemies lurk under these adverse things.— τῆς ἀγαπῆς, from the
love) towards us, Romans 8:37; Romans 8:39. The foundation of the
impossibility of being separatedfrom the love of Christ is love; the foundation
of this confidence is love clearlyperceived.— τοῦ χριστοῦ, of Christ) The love
of God is one with the love of Christ, Romans 8:39.— γυμνότης)nakedness,
the want of clothing, the extreme of poverty, 1 Corinthians 4:11; 2
Corinthians 11:27. The enumeration for the most part goes on in pairs,
hunger and nakedness,etc.— κίνδυνος, peril) Hypocrites often sink under
mere dangers.— ἤ μάχαιρα, orsword)an instrument of slaughter. Paul
mentions the kind of death, with which he himself had been sometimes
threatened, ch. Romans 16:4; Philippians 2:17, note. Many martyrs, who
survived other tortures, were despatchedwith the sword, ἐτελειώθησαν
[consummati sunt].
Copyright Statement
Bengel, JohannAlbrecht. "Commentary on Romans 8:35". Johann Albrecht
Bengel's Gnomonof the New Testament.
https://www.studylight.org/commentaries/jab/romans-8.html. 1897.

Matthew Poole's EnglishAnnotations on the Holy Bible
Who shall separate us? He continues his triumph: he does not say what, but
who; though he instanceth in things, and not in persons, yet it is expressed
personally, because that these things do commonly do us hurt in the
improvement of persons, whetherof Satanor wickedmen, who are
instrumental thereunto.
From the love of Christ; understand it either actively, from our love of him;
or passively, from his love of us. The latter seems to be chiefly intended;
Who shall separate us from the love of Christ, or from the sense and
manifestation thereof?
Shall tribulation, &c. He makes an enumeration of particular evils, of sevenin
number; and he begins with the lesser, and rises to the greater;placing them
in order, not casually, but by choice. The word tribulation signifies any thing
that pressethor pincheth us.
Or distress? The word properly signifies straitness ofplace, and is transferred
from the body to the mind, to point out the anguish or perplexity thereof.
Or persecution; the word properly signifies a driving from place to place;
banishment is implied therein, if not chiefly intended: see Matthew 10:23.
Or peril; any danger or hazard of life, in any kind whatsoever:see 2
Corinthians 11:26.

Or sword; this is put figuratively for death itself, especiallyviolent death.
Copyright Statement
Poole, Matthew, "Commentaryon Romans 8:35". Matthew Poole's English
Annotations on the Holy Bible.
https://www.studylight.org/commentaries/mpc/romans-8.html. 1685.
Alexander MacLaren's Expositions ofHoly Scripture
любви Божией Не наша любовь ко Христу, а Его любовь к нам (Ин.
13:1), явленнаяим через наше спасение(1Ин. 4:9, 10).
скорбь См. пояснение к 5:3. Возможно здесь имеетсяв виду присущее
всем людям недоброжелательство.
теснота Имеетсяв виду стесненное, тяжелое положениеили
беспомощность в определенныхобстоятельствах.
гонение Страдания, причиняемыенам людьми из-за нашей связи со
Христом (Мф. 5:10-12).
(8:35-39)Перечень всего того, что не может отлучить верующего от
любви Божией во Христе не носитдля Павла чисто теоретический

характер. Он свидетельствуето личном опыте перенесенныхстраданий
и одержанной победе.
Copyright Statement
MacLaren, Alexander. "Commentary on Romans 8:35". Alexander
MacLaren's Expositions ofHoly Scripture.
https://www.studylight.org/commentaries/mac/romans-8.html.
Justin Edwards' Family Bible New Testament
Who shall separate us from the love of Christ? that love which was stronger
than death; which led him, when we were his enemies, to die for us, to give us
his Holy Spirit, to reconcile and unite us to himself, and make us joint-heirs
with him to all the blessings ofhis Father’s kingdom. Who or what can
separate us from such love? Shall tribulation; shall trials, or any thing which
can come upon us?
Copyright Statement
Edwards, Justin. "Commentary on Romans 8:35". "Family Bible New
Testament". https://www.studylight.org/commentaries/fam/romans-8.html.
American Tract Society. 1851.

William Godbey's Commentary on the New Testament
35. “Who shall separate us from the love of Christ? Shall tribulation, or
difficulty, or persecution, or famine, or peril, or sword?” The answeris
clearly in the negative, as two hundred millions of martyrs singing their death
song in the fire have abundantly attested.
Copyright Statement
Godbey, William. "Commentary on Romans 8:35". "William Godbey's
Commentary on the New Testament".
https://www.studylight.org/commentaries/ges/romans-8.html.
PeterPett's Commentary on the Bible
‘Who will separate us from the love of Christ? Will tribulation, or anguish, or
persecution, or famine, or nakedness,orperil, or sword?’
In view of the fact that it is Christ in His love Who pleads our cause (Romans
8:34), it demonstrates the impossibility of our being separatedfrom that love.
His continual intercessionfor us is evidence that He has our interests at heart.
And so Paul issues the challenge, ‘who will separate us from the love of
Christ?’, with the answerdue to come back of ‘nothing’. It is quite clearfrom
the passage thatPaul is putting ‘God’ and ‘Christ’ on the same level. Their
love is interchangeable. He then lists a number of possibilities of things that

might make us doubt His love. We note here that the legallanguage is now
replacedby that of love. It is love that underlies all God’s activities on behalf
of His people (Romans 5:5; Romans 5:8). Thus whateverhappens we need not
doubt the love of Christ for us. It is the love which passes allknowledge
(Ephesians 3:19). It will be noted that the list includes natural disasters such
as famine which cannot directly be the consequenceofpersecution(although
could, of course, arise indirectly). The aim would appearto be to coverall
possibilities of suffering, with words like ‘anguish’ and ‘peril’ being catch-all
descriptions. It is a reminder that the love of Christ remains firm whatever
situations we face, whetherspiritual or physical, and that in the face of them
we need not doubt His love. We are to hold onto the factof ‘the love of Christ
which passes allknowledge’(Ephesians 3:19).
Copyright Statement
Pett, Peter. "Commentary on Romans 8:35". "PeterPett's Commentary on
the Bible ". https://www.studylight.org/commentaries/pet/romans-8.html.
2013.
Expository Notes ofDr. Thomas Constable
Presenttrials and sufferings are no indication that God has withdrawn His
love from us. Even though the Father allowedHis Son to suffer, He did not
stop loving Him. The Fatherdeals with His adopted sons as He dealt with His
unique Son(cf. John 16:33). Paul suggestedseventhings, in increasing
intensity, that a believer might experience-andhe experiencedthem all ( 2
Corinthians 11:23-28)-thatsome might think could come betweena believer
and Christ"s love. [Note: Witmer, p475.]

Copyright Statement
Constable, Thomas. DD. "Commentaryon Romans 8:35". "ExpositoryNotes
of Dr. Thomas Constable".
https://www.studylight.org/commentaries/dcc/romans-8.html. 2012.
Schaff's Popular Commentary on the New Testament
Romans 8:35. Who shall separate us from the love of Christ? Christ’s love to
us, rather than our love to Him, or even our sense ofHis love to us. Still the
separation.must refer to possible hindrances in its gracious effects upon us;
hence the separationwould include a failure to feelHis love to us. If we
connectthe question with Romans 8:34, we may paraphrase thus: ‘Christ
Jesus is the very one who died to atone for our sins; yes, more than this, He is
the one who was raisedfrom the dead for our justification (chap. Romans
4:25); it is He who sits at the place of powerlovingly ruling the world for our
sake;He it is who is pleading on our behalf; how then canany one, or
anything, separate us from His love?’The questions which follow suggest
what might seem to threaten such separation.
Tribulation, or anguish, as in chap. Romans 2:9; the former referring to
outward trial, the latter to the inward sense ofit. ‘First of all believers are
pressedinto anxiety by the world. Then there comes persecutionitself, which
drives them out to famine and nakedness;the end is peril, the danger of death,
and sword, death itself’ (Lange). There seems to some such climax. In those
days these very things threatened; in our day the dangers are different, but
none the less realand quite as often disturbing our sense ofChrist’s love to us.

Copyright Statement
Schaff, Philip. "Commentary on Romans 8:35". "Schaff's Popular
Commentary on the New Testament".
https://www.studylight.org/commentaries/scn/romans-8.html. 1879-90.
The Expositor's Greek Testament
Romans 8:35 f. ; If this verse is to be most closelyconnectedwith Romans
8:34, will appear the more probable reading, for there Christ is the subject
throughout; but at Romans 8:28; Romans 8:31; Romans 8:39 the love of God
is the determining idea, and at this point it seems to be caught up again in
view of the conclusion—facts whichfavour the reading . In any case it is the
Divine love for us which is meant. With the list of troubles cf.2 Corinthians
6:4-10; 2 Corinthians 11:26 f., Romans 12:10. They were those which had
befallen Paul himself, and he knew that the love of God in Jesus Christ could
reachand sustain the heart through them all. The quotation from Psalms
44:12 is peculiar. It exactly reproduces the LXX, even the being simply
transferred. The implies that such experiences as those named in Romans 8:35
are in agreementwith what Scripture holds out as the fortune of God’s
people. Possiblythe mention of the swordrecalledto the Apostle’s memory
the of the psalm, and suggestedthe quotation. The point of it, both in the
psalm and in the epistle, lies in . This is what the Psalmistcould not
understand. That men should suffer for sin, for infidelity to God, was
intelligible enough; but he and his countrymen were suffering because of their
faithfulness, and the psalm is his despairing expostulationwith God. But the
Apostle understood it. To suffer for Christ’s sake was to enter into the fellow-
ship of Christ’s sufferings, and that is the very situation in which the love of

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