Romans 8:38-39 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,… We begin with the form of protestation, "I am persuaded," where the apostle, while he speaks of the state of a true believer in reference to grace and salvation, speaks of it as a matter of certainty and full persuasion. There are two manner of ways especially, whereby we come to be assured of our salvation. 1. By the inward persuasion of the Holy Ghost in our own consciences. 2. We come to be assured of our condition, from the reflection of conscience itself, our rejoicing is this (2 Corinthians 1:12; 1 John 3:21). The second is the matter of it, or thing itself protested; and that is much one with that which he had before harped upon, "That nothing shall be able to separate us from the love of God in Christ." Now this again is here laid down in these two verses together, two manner of ways. First, by an enumeration or induction of the several particulars; and secondly, by a winding-up of all together in one general conclusion. First, death shall not do it; death, it makes a great separation, it separates the soul from the body, two friends which have been a great while joined together, and it separates a man from the world. Oh! but for all this it does not separate a believer from Christ. First, for the souls of God's children; these are not separated from Him by death. Not separated? Nay, they are so much the more conjoined. St. Paul desired to be dissolved, that he might be with Christ (Philippians 1:23; 2 Corinthians 5:6, 8). And so likewise for the bodies of Christians; these they are not separated from Christ neither, even when they lie in the grave, they are very accountable in the eyes of God, and He has a special care of them and regard unto them. The very dust of God's people is precious, and their very bones are numbered by Him. No, nor secondly again by life; that is another part of this link. Life, it shall not prove hurtful or prejudicial to the people of God. First, not the good of life — I mean the outward good, and comfortableness of it. There is a great deal of hazard and danger in this. First, as it is an occasion to make men to be so much the more in love with the world. But God's children are delivered from it, as having their affections weaned in them. A second evil of life in the prosperous part of it is, that it makes a man to defer his repentance and conversion to God. Thirdly, life is thus far dangerous, as it keeps a man from suffering for Christ; the more that any man has to lose, the less commonly is he willing to it. So again, as to the evils of life, ye may take it there also, that life in this sense is not prejudicial to God's servants, but sanctified to them. First, as it is a time of sinning, for so this present life is, and therein irksome to God's children. Secondly, as it is a time of misery. And thirdly, as the time of deferring of their reward; as long as God's children live they are kept out of their inheritance. Thus we see how God's children have an interest in life and death both, as making for their advantage, and it does belong unto them, as it is elsewhere expressed (Romans 14:8). The second is, "Nor angels, nor principalities, nor powers." First, not the good angels. Why? Whoever suspected them? What need was there for the apostle to put in that? I answer upon a double account. First, by way of supposition. The apostle seems to argue here, as he does also in another place, "Though we, or an angel from heaven," etc. (Galatians 1:8). Not as if they were likely to endeavour it, but if they should do it, it would be to no purpose, for they should never effect it. The good angels may be conceived to be possibly prejudicial to the saints and servants of God ministerially, and in reference to their office; and that is, by the withdrawing of their help to us, or as being instruments of inflicting punishment and vengeance upon us; but thus now they are not to God's elect, for they are still active for them to good upon all occasions. We may understand it of the devils. Thus (Revelation 12:8) it is said that Michael and his angels fought, and the dragon and his angels. It is most certain that the devil, that is, the chief and principal of them, hath very great power for a while permitted unto him, as to the trouble of God's servants. I will instance in one particular amongst the rest, and that is his casting of evil and troublesome fancies and conceits into the mind, and that sometimes with that force and violence, as that the mind shall not be able to resist them or keep them out. These are those kind of thoughts wherewith the devil does oftentimes disturb and perplex the minds of Christians; but that these are no way prejudicial to them in matter of guilt, or arguments for the questions of God's love, or real ground of disquieting to them, will appear unto us upon these considerations. First, from their manner of acting and proceeding in the soul itself, wherein there is neither assent nor consent given unto them, but only a bare apprehension of them. Secondly, this may also appear from the suddenness and quickness of them; for they are commonly darted into the mind without any connection or dependence, whereas a man's own proper thoughts are with more leisure, and deliberation, and subordination of one thing to another. Thirdly, from the frequency and multiplicity of them, together with their unseasonableness; for they may be a thousand times in a day passing as lightning into an house from one end of it to another, and in continual motion. Fourthly, from the quality and condition of them, as being contrary to the very light of nature, and the habitual frame and disposition of the soul, which of itself is considerable in it. The main ground and foundation of this restrainedness of Satan's power is intimated to us in the text, and that is in reference to Christ; it is the love of God in Him, and therefore Satan cannot separate us from it; and Christ is considerable of us under a double notion, of an head, and of an advocate. The third is neither things present nor things to come. These shall not be able neither to separate us from God's love in Christ. First, not things present; they shall not be able to do it, whether we take it in good things or in evil. This is a point very satisfactory in the worst times that are. No, nor yet, secondly, "Things to come," These shall not do it neither. "Things to come" — they are such things as are hid from men's discerning, and they know not what to make of them; yea, but thus far they are certain, as they shall make for the good of God's people; and therefore in the place before cited (1 Corinthians 3:22), as things present are made a part of their portion, and said to be theirs; so are things to come likewise. And so indeed upon the point, all things in the full latitude and extent of being. If we speak of things to come, but as to this life, and as taken under the notion of uncertainty, God's children are not at a loss here, but upon very good terms; but then if we speak of things to come as to the life following, and as under the notion of certainty, here they are infinitely and transcendently glorious. "Things to come" — these are the greatest interest and concernment of believers, and such as above all others they do most reckon and depend upon. It is the great disadvantage and prejudices of men of the world that their happiness it is confined to things present. (Thomas Horton, D. D.) Parallel Verses KJV: For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, |
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