Who shall separate us - That is, finally or entirely separate us. This is a new argument of the apostle, showing his strong confidence in the safety of the Christian.

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

On the other hand, it is alleged that "the object of 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 reason for 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 of the 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 desert us in the winter of adversity. But the love of Christ is greatly exalted by the fact, that none of all possible adverse circumstances, of which 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 exposed as the natural result of being driven from home, and of being often compelled to wander amidst strangers, and in deserts and desolate places.

Or peril - Danger of any kind.

Or sword - The sword of persecution; the danger of their lives to which they were constantly exposed. As all these things happened to them in consequence of their professed attachment to Christ, it might be supposed that they would tend to alienate their minds from him. But the apostle was assured that they had not this power, but that their love to the Saviour was so strong as to overcome all, and to bind them unalterably to his cause in the midst of the deepest trials. The fact is, that the more painful the trials to which they are exposed on his account, the more strong and unwavering is their love to him, and their confidence in his ability to save.

Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ, and the gracious provision God 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 shown his love in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God to 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 affection from 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 against apostasy.

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 object of his malice, that he may destroy him.

Or famine? - Λιμος, from λειπω, to fail; the total want of bread, and all the necessaries of life.

Or nakedness? - Γυμνοτης, being absolutely without clothing; forcibly expressed by 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 capital punishment.

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 object of their love, and so strong is their love to him, that it can never be destroyed; for though there may be an abatement in the fervour of it, it can never be lost; yet this is never called the 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 design is, to strengthen the faith of God's people, and comfort their souls, under their various afflictions: now nothing more effectually serves such purposes, than the love of Christ; and the things here instanced in 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 separation here 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 elect of God, who are the persons here spoken of, 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, special and 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 of life, or straitness of mind, in the exercise of grace, 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 chosen and called them, because the world hates them:

or famine: want of the necessaries of life, as food and drink; being exposed to great hunger and thirst, which has sometimes been the 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 goat skins, which has been the case of some, of whom the world was not worthy, and so no proof of separation from 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 soul and body, yet cannot separate from the love of Christ.

Who shall separate us from the love of {q} Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

(q) With which Christ loves us.

8:35 What shall separate us from the love of Christ? Can anything? Can the sufferings of the Christian calling in a time of persecution, such as the prophet described and the early Christians suffered?

8:35 Who shall separate us from the love of Christ - Toward us? 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?

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 clear from 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, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [Hodge].

shall tribulation, &c.-"None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground 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 against the Christians [Tholuck].

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.