Chapter 8

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Eight

¹ Chapter Eight. So then I myself with the mind serve the law of God, but with the flesh the law of sin. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. The word, I serve, stands for, I served; for he calls to mind the former things. For being about to say, There is therefore now no condemnation, and what follows, and to make plain the unspeakable grace of Christ, he calls to mind how we were formerly, and that we understood the good, but with the flesh, that is, with the weakness of the flesh, we fell under the law of sin. But now there is no condemnation to them which are in Christ Jesus, that is, to those counted worthy of baptism. And since many sin even after baptism, he added: To them who walk not after the flesh; showing that the whole matter is of our own heedlessness. For it is possible now, and easy, not to walk after the flesh, which was then exceeding hard. And we must not only abstain from walking after the flesh, but there must also be present the after the Spirit. For it is not the abstaining from vice that crowns, but the partaking of virtue and of spiritual works.

² For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death. By the law of the Spirit he calls the Holy Spirit, just as also by the law of sin he calls sin. And he calls this a law of life, by contrast with the law of sin, which procured death also. For the grace of God put to death both sin and death; and, having made the contest light for us, thus brought us in to the wrestlings. And the wicked tongues dared to call here the Mosaic law a law of sin; which the Apostle nowhere so named, but holy and spiritual. And if they say it is spiritual—the Mosaic also being such—wherein then does it differ from the law of the Spirit? Very greatly. For that of Moses was given by the Spirit only; but this also supplied the Spirit.

³ For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. He made mention of the Spirit, and now he makes mention also of the Physician, and of the Son, teaching the Trinity. And he seems indeed to speak against the law, but it is not so. For he did not say, The wickedness of the law, wherein it did mischief, but The impotence, wherein it was weak. And how was it weak? Through the flesh, that is, through the carnal mind. And the whole sense of what the Apostle was saying is here uncovered. For he says, as we also said above, that the law indeed taught, but had no strength to conquer the more carnal mind. The Father, then, sent his own Son in the likeness of sinful flesh, that is, having flesh like in substance to ours, the sinful flesh, yet sinless. For because he made mention of sin, therefore he added the word likeness. For he did not take other flesh, but this very flesh, and having taken it, he sanctified and crowned it, condemning sin in the flesh which he assumed, and showing that the flesh is not by nature sinful. The like, then, was done by Christ as if one, seeing a woman beaten in the marketplace, should say that he was her son, being himself a king’s son, and so should rescue her from those who beat her. And the words, And for sin, can be understood also more simply, in the sense of, The Father sent the Son concerning sin, that is, for the sake of subduing sin. But the very great John, making this plain, said that Christ convicted sin, which had sinned greatly. For so long as sin put sinners to death, it brought their end upon them according to the law of justice. But when, finding a sinless body, that of the Lord, it put it to death, it was condemned as having done wrong and sinned. God, therefore, sent his Son both to show sin unjust and sinful, and to condemn it justly, that the devil might not be able to say that, as one stronger, Christ conquered me.

⁴ That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Lest anyone say: And what is it to me, if Christ conquered in the flesh which he assumed? for this cause he says these things, that, It is rather most of all to you. For the righteousness of the law—that is, the end, the aim (for it had as its aim the justifying of man)—is fulfilled, he says, in us. For what the law willed indeed, but was weak to do, this Christ did for our sakes; and to him belonged the struggle, but we enjoyed the victory. Wherefore we shall not sin, if we walk not after the flesh, that is, if we be not carnally minded; or rather, this is not enough, the not being carnally minded, but there must be present in us, as has also been said above, a spiritual mind also. Wherefore he added: But after the Spirit. For, Turn away from evil, and not only this, but also do good. For let us not, because we have heard that Christ bestowed the victory upon us, sink down altogether; but we must guard the grace of the laver. For most excellently is the wrestling easier for us now than before.

⁵ For they that are after the flesh mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. They who have given themselves, he says, to the immoderate slavery of the flesh, ever mind the things of the flesh, thinking round about nothing divine; but they who have wholly submitted themselves to the Spirit both mind and do all things spiritual.

⁶ For the mind of the flesh is death; but the mind of the Spirit is life and peace. By the mind of the flesh he names the grosser understanding, calling it from the worse part. For the flesh in itself has not a mind of its own, but the gross and material understanding is a mind of the flesh, which one might also call a mind that has minded carnal things; just as also the mind of the Spirit is the understanding that minds the things of the Spirit; which begets life, by contrast with the death which the carnal understanding begets; and also peace, by contrast with what follows. For he adds:

⁷ Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be. The spiritual understanding begets peace; but the carnal, enmity against God. So then it does not lift up hands against God, he says, but, not being subject to his law, it is said to be enmity to God. And be not troubled at hearing the words, Neither indeed can be, but understand what is said as it ought to be. For the mind of the flesh cannot, so long as it remains such, be subject to God; as if one should say, The harlot cannot be chaste. For he did not say, It shall not be able, but, It cannot now, while it remains carnal. Since how would countless men simply have become good out of wicked, if the change were impossible? So also in the Gospel the Lord said: A corrupt tree cannot bring forth good fruit; in the sense of, so long as it is corrupt. Let us not, then, be carnally minded, but minded of the Spirit, that we may have peace; ours being the Spirit, through whom all the things in the law that are hard to accomplish are made easier for us.

⁸ So then they that are in the flesh cannot please God. But you are not in the flesh, but in the Spirit. That is, They that have the carnal mind cannot please God, so long as they are such. For not the substance of the flesh, but the gross and carnal life, and that which makes the whole man flesh, he so names; as also in the Old Testament: My Spirit shall not abide in these men, because they are flesh. And the words, But you are not in the flesh, are of this kind: He said, You are not enslaved to the carnal life, but to the spiritual. And wherefore did he not say, But you are not in sins? That you may learn that Christ not only quenched the tyranny of sin, but also made the flesh lighter and more spiritual. For just as iron, brought into contact with fire, becomes fire; so also the flesh of those who have received the Spirit through baptism becomes wholly spiritual.

⁹ If so be that the Spirit of God dwell in you. The word, If so be, he sets down not as doubting, but rather as strongly confirming, in the sense of, Since indeed the Spirit of God dwells in you, therefore you are in the Spirit.

¹⁰ Now if any man have not the Spirit of Christ, he is none of his. He did not say, But if you have not the Spirit of Christ, because of the harshness of the saying, but, If any man have not the Spirit, indefinitely then, he is none of Christ’s; and with reason. For the seal is the Spirit. So that he who has not the seal is not of the Master who is signified by that seal.

¹¹ And if Christ be in you, the body indeed is dead because of sin; but the Spirit is life because of righteousness. He comforts them by saying, And if Christ be in you. This some understood to mean Christ; but it is not so, he says; rather the Apostle shows this, that he who has the Spirit has Christ himself also; for where one hypostasis of the Holy Trinity is, there are the rest also. And what shall come to pass, if Christ be in us? That the body is dead, as toward sin. But the Holy Spirit in you is life, that is, not only does it live of itself, but it can also impart life. And the Spirit is life because of righteousness; that is, because we were justified by God; and that righteousness, that justification, is kept in us; and while this is kept, sin is not; and sin not being, neither is death; and thereafter all is life, both in the present age, when we live according to God (for this is life properly, when we are dead toward sin), and in the age to come, the indissoluble life.

¹² But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, through his Spirit that dwells in you. Again he moves the discourse concerning the resurrection, and says: Be not troubled that you are clothed about with a dead body; for you have the Spirit of God who raised Christ from the dead; and just as he raised him, so also will he assuredly raise you, or rather quicken you. For they too that have not the Spirit shall rise, but unto chastisement; and they of the Spirit, unto life. For this reason the Apostle did not say, He shall raise the body, but, He shall quicken it, because of the Spirit dwelling in you. He did not say, That dwelt, but, That dwells, that which abides unto the end. For God will not endure, seeing his Spirit in you, to fail to bring you into his bridal-chamber; just as, if you have not the Spirit, you shall utterly perish, even though you rise. Put to death, then, the body, that the Spirit may dwell in you, and that through it life may be given you.

¹³ Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. Having shown how much the spiritual life profits, that it makes Christ to dwell within, and quickens the mortal bodies, he thereafter brings in the exhortation, and shows that we are not debtors to the flesh, but to the Spirit, evidently. For the things of God came to us by grace; but our own things are a debt, and are demanded inexorably. And interpreting in what sense he said, To the flesh, lest you take this of the nature of the flesh, he added the words, To live after the flesh. For I do not take away the care for the flesh (for we owe it much, to nourish it, to cherish it), but the eagerness that leads toward sin. For he lives after the flesh who makes the flesh lord of our life, and mistress of the soul.

¹⁴ For if you live after the flesh, you shall die; but if you through the Spirit do put to death the deeds of the body, you shall live. By death he means indeed the immortal chastisement in Gehenna; but he also calls the very life here, in wicked deeds, a death; just as, on the other side, if through the spiritual life we put to death the wicked deeds of the body, we shall live both unto the indissoluble life and now unto the life in virtue. For he that is dead to the world, that man lives. And mark how he did not say, Put to death the body (for this were murder), but, The deeds of the body, and these plainly the wicked ones. For it is not the seeing simply, and the hearing (which are natural works of the body), but the using of these badly.

¹⁵ For as many as are led by the Spirit of God, these are the sons of God. He promised above, that, You shall live, if you put to death the wicked deeds. Now he sets down a greater crown and a fuller reward than the former, the divine adoption. Wherefore he did not say, As many as live by the Spirit of God, but, As many as are led, that is, governed and guided; making the Spirit lord both of the soul and of the flesh. For even if you receive baptism, and become a son of God through baptism, yet if you be not led by the Spirit, you have lost the gift. For we all indeed receive the Spirit through the laver; but the being led throughout our whole life, this is demanded of us as our own. Wherefore he did not say, As many as received the Spirit, these are the sons of God, but, As many as are led by the Spirit of God.

¹⁶ For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption. He said that they are sons of God who are led by the Spirit; then, since the Jews also partook of the adoption—For I have begotten sons and exalted them, and, Israel is my firstborn son—he shows how great is the distance between our adoption and that of the Jews; and he says that they received a spirit of bondage, so calling the letter of the law, as being given indeed by the Spirit, but rather fitting for slaves. For indeed the punishments too were at hand and bodily—stonings, and burnings, and threats, when, The sword shall devour you; and because of these great was the fear before the eyes. And again the rewards were earthly, and the promises were of the good things of the earth, and the commands were petty and servile. So that they, even if they were called sons, yet were so as slaves; but we, as noble and free. For our rewards too are heavenly, and the kingdom of the heavens; and our chastisements are not stonings, and such things from the priests, but it suffices to be cast out from the mystic table as a son. And our commands are divine, and fitting for the nobly born: Look not with passion; Do not swear; Part with what you have. And they are accomplished not by fear of chastisement, but by desire of the Spirit and by love; and this is plain from the fact that many even surpass many of the commands. And there the Spirit was not; but here the grace of him is rich.

¹⁷ Wherein we cry: Abba, Father. He set down the Hebrew word, which is an utterance of genuine children toward a father. What then? Did not those of old also call God Father? For the God, he says, that begot you, you have forsaken; and again, One God created us; and, One Father of us all. But even if these things were said concerning them, yet no one is found in prayer calling God Father, as now we all do after baptism. And besides, even if some of them ever did so call him, yet it was out of their own understanding; but the faithful, out of a spiritual working.

¹⁸ For the Spirit itself bears witness with our spirit, that we are children of God. We indeed cry; but the Holy Spirit bears witness to this our calling. How? Through the gifts which he gave us. For when you heal one who is sick, or raise the dead, this is a confirmation that you are a child of God, and that from your Father you have received the power. But many of us have not those gifts; nevertheless, to him who diligently entreats God, and longs after the heavenly things, the soul perceives the adoption of the Spirit.

¹⁹ And if children, then heirs; heirs indeed of God, and joint-heirs with Christ. And we inherit great things; for heirs of God. And what an inheritance is this, which surpasses all conception! Yet a greater honor still we have than this: For we are joint-heirs with Christ.

²⁰ If so be that we suffer with him, that we may be also glorified together. Lest anyone say: How are we joint-heirs, being afflicted and driven about? If you suffer with him in the affliction, plainly you shall also be glorified together with him.

²¹ For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Since he said, We suffer with him, lest the faithful be troubled at the name of suffering, he comforts them: Be not afraid; for the sufferings of this present time are not worthy, that is, they are small, when awaited, compared with the glory which shall be revealed. He did not say, The relief that shall be, but, The glory; which is both relief and glory. And by saying, To be revealed, he shows that the glory already exists, hidden; but not given now, that we may learn to endure; since, were it given here, no one would despise the present life, looking unto the future.

²² For the earnest expectation of the creation waits for the revelation of the sons of God. Wishing to show how great a glory we shall obtain, he says that the creation itself also shall be changed for the better; and if the creation, much more we. The sense, then, of what is said is of this kind. But what the prophets do, bringing in the rivers clapping their hands, and the mountains leaping, and investing inanimate and insensible things with the faces of living and sentient beings, this he too does, and says that the whole creation has an earnest expectation, that is, a great expectation, that it too shall be changed for the better, and waits for the revelation of the glory of us the sons of God. For then it too shall be glorified with incorruption, when we also are. Whatsoever, then, you hear said concerning the creation, as concerning a living thing, deem it to be said by way of personification.

²³ For the creation was made subject to vanity, not willingly, but by reason of him who subjected it; in hope, that the creation itself also shall be delivered from the bondage of corruption, into the liberty of the glory of the children of God. To vanity, that is, to corruption, the creation was made subject, in the sense of, It became corruptible because of you, the man. For since you took a mortal and passible body, therefore the earth too brought forth thorns and thistles, and the heaven, growing old, has need of change. How then did it become corruptible because of another? Because it subsisted wholly on account of man. And the words, Not willingly, signify this, in the sense of, The whole came to pass of the providence of God, and is no achievement of the creation’s own; for it was for your profit, that, seeing its corruption, you might despise it, and look toward heaven. And when you hear the words, In hope, deem it to be said by way of personification, and all the like. And so the creation itself also shall be set free, not you alone; but also that which is set apart from you, the soulless and insensible, when it too partakes of the good things; and it shall no longer be corruptible, but shall follow you. And just as, when you became corruptible, it became corruptible; so, when you are made incorruptible, it too shall be made incorruptible. If, then, the creation suffered because of us, you too ought, suffering for God’s sake, to endure; and if it hopes to be glorified, much more ought you. For just as a father arrays the servants for the glory of his sons; so also God arrays the creation for our glory.

²⁴ For we know that the whole creation groans and travails together until now. And not only they, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body. Through these words he constrains the hearer to despise the present things, as though saying: Do not become worse than the creation, nor make your home in the present things; but rather even groan, that you do not yet possess the glory to come. For if the creation groans, much more we. And this he himself adds, that, We also ourselves, having the firstfruits of the Spirit, that is, having tasted of the things to come, groan, because we do not yet possess them. For from the spiritual gifts which we received (for these are the firstfruits), we infer also the things to come. Then, lest he give the heretics occasion to say that, because the world is evil, therefore we groan, he says that, Waiting for the adoption. And how do we who have already been adopted again wait for another? Yes, he says, I speak of an adoption, not that through baptism (for this we have already received), but the perfect glory in the incorruption of the body. For this is the perfect redemption, the liberty and deliverance from death and from the passions, when we shall no longer be turned back from adoption into the bondage of sin.

²⁵ For by hope we were saved; but hope that is seen is not hope; for what a man sees, why does he yet hope for it? But if we hope for that we see not, then do we with patience wait for it. Since he was speaking concerning things to come, which are disbelieved by the many, he says: Do not you, the faithful, disbelieve what I say; for from the things which you have already received, believe also concerning the things to come. And just as, having brought in nothing before save faith alone, you received great things from God; so now also use faith toward the hope concerning the things to come. For hope is then truly hope, when it is concerning things not seen. For what a man sees, why does he also hope for it? Let us not, then, seek all things here. For with patience we wait for the things to come. And when you hear of patience, understand that struggles and sweats are signified. For the Christian ought to endure, waiting for the things not seen; and he is persuaded through faith.

²⁶ And likewise the Spirit also helps our infirmities. He made mention of patience; encouraging, then, the hearer, he says that, The Spirit also helps us. So that be not weary in hoping and enduring; for the Spirit helps you, who bring in hope and patience alone.

²⁷ For what we should pray for as we ought, we know not. He shows how the Spirit helps our infirmities, and says that, We are so infirm, that we do not even know what we ought to pray for; all of us simply, and I, Paul. For he himself also prayed concerning the thorn, and concerning going to Rome; and Moses concerning seeing Palestine; and Jeremiah on behalf of the Jews; being ignorant of what was fitting. And these things Paul now says, since it was likely that the faithful in Rome, being persecuted and afflicted, asked for relief, and not receiving it, were offended. He shows, then, that one knows not how to ask for what is profitable. You ought, then, to endure; but the Spirit alone knows what is profitable for you. Wherefore he adds:

²⁸ But the Spirit itself makes intercession for us with groanings that cannot be uttered. Just as of old God gave many and various gifts to those who were baptized, which also were called spirits, and one had the gift of prophecy, another of wisdom, another some other thing; so also he gave a gift of prayer, and it too was called a spirit. For since, being ignorant of many of the things profitable to us, we ask for the things not profitable, there came a gift of prayer upon some one of those of that time, and he both stood asking for the common profit, and taught the others to ask. By the Spirit, then, here he calls the gift, and the soul that receives the gift of prayer, and intercedes with God and groans. For with much compunction that spiritual man stood, and with many groanings; whose symbol even now is the deacon, who makes the more extended and earnest supplications on behalf of all.

²⁹ And he that searches the hearts knows what is the mind of the Spirit, because he makes intercession for the saints according to God. Not as though God were ignorant, he says, does the man stand asking. For he that searches the hearts knows what is the mind of the Spirit, that is, of the spiritual man; that he asks the things which seem good to God, on behalf of the faithful in the Church; for these are the saints. And this comes to pass, that we may learn to ask according to God, that is, the things pleasing to God. Since, then, the Spirit intercedes on our behalf, grieve not, you who are afflicted.

³⁰ And we know that to them that love God all things work together for good, to them who are the called according to his purpose. Both the things said before—that The creation was made subject to vanity, and that it shall be made incorruptible; and again the words, What we should pray for we know not—were certain exhortations to those in Rome who were ill-treated, as we noted; but the things now are most manifest. For to them that love God, all things, even the things that seem grievous and afflicting, work together for good. He did not say that nothing grievous befalls them that love God, but that it comes upon them indeed, yet God uses the grievous things to the profit of those ill-treated. Then, since this seemed past belief, he confirms it from the things gone by, saying: To the called according to purpose. For he called you, he says, when you were far off, and made you his own; and how much more, when you are called, will he not lay hold of you? And a man becomes called according to purpose, that is, according to his own choice. For the calling does not suffice (else all would have been saved; for all were called), but there is need also of the choice.

³¹ For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren. And whom he foreordained, them he also called. God foreknows those worthy of the calling, and then thus foreordains. Now the foreknowledge is first, then the foreordination. And by foreordination understand the unchangeable good will of God. He foreknew, then, that Paul is worthy of the calling of the Gospel, and so he foreordained, that is, unchangeably determined, and fixed it, to call him. He makes them, then, conformed to the image of his Son, whom he foreknows as worthy. For what the Only-begotten is by nature, this they have become by grace, being styled sons of God and heirs. And he is the firstborn among many brethren according to the dispensation; for according to the Godhead he is Only-begotten. For since the flesh that was assumed was anointed by the presence of the whole of him who anoints, and became the firstfruits of us, the condemned nature being sanctified in Christ, with reason he is firstborn, and we are styled his brethren.

³² And whom he called, them he also justified. Having, through the regeneration of the laver, set them free from their sins, and made them just.

³³ And whom he justified, them he also glorified. Having counted them worthy of the adoption, and given them the other gifts.

³⁴ What shall we then say to these things? If God be for us, who can be against us? Do you see that here he most evidently makes plain that he is making his discourse toward those who are afflicted? For such things are as if to say: If we were counted worthy of so many good things while we were enemies, after being justified and glorified, how much more? And God being for us, who is against us? For though the whole world rise up, the wisdom of God will turn the uprising to our salvation and glory.

³⁵ He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? I pass over, he says, the other things which I said before, that he justified, that he glorified. But consider this, that His own, that is, the Only-begotten, the beloved, him who is by nature of him (for there are also adopted sons of him through baptism)—him, then, he spared not, but delivered him up for us; and that, for all, that is, for the noble, the ignoble, the lowly, the glorious; and not simply, but he delivered him up unto slaughter; and shall he not now freely give us all things? For he that gave the Master, shall he not give the possessions? So that, since he gives not, it is not profitable, and for this reason he gives not. Do not, then, vehemently long for ease, you who are afflicted for Christ’s sake; for if it be profitable, you shall receive it.

³⁶ Who shall lay anything to the charge of God’s elect? Since, along with the other trials, the faithful were also reproached by the Jews, as fickle, and as having suddenly fallen away into Christianity, he says that, God chose you, and who is he that lays anything to your charge in the election of God? If a craftsman choose something, no one blames him; and when God has chosen, who is he that brings a charge?

³⁷ It is God that justifies. Who is he that condemns? It is Christ that died, yea rather, that is risen again from the dead. He did not say, It is God that forgave the sins, but what was much greater, It is God that justifies. Let us not, then, fear either those who tempt, or those who reproach. For God chose us, and made us just; and he that died for us, yea rather is risen again, is Christ the Son of God; who then is he that condemns those counted worthy of so great a glory?

³⁸ Who is even at the right hand of God, who also makes intercession for us. The words, He makes intercession for us, he said, that he might show the love of Christ toward us; for, even when he had fulfilled the things of the bodily dispensation, he did not break off his loving disposition toward us, but is an ambassador on our behalf; for this is the meaning of He makes intercession. For this word surely brings in no diminution of the glory of the Only-begotten. For having first said, Who is at the right hand of God (which is indicative of his majesty), he therefore added the words, He makes intercession; signifying nothing else through this, than, as has been said, his love toward us; since concerning the Father also it has been said, As though God did beseech you through us. Was, then, the glory of God on this account diminished, because he beseeches? Nay, this is altogether indicative of his unspeakable care for us. And some understood the words, He makes intercession for us, thus: that inasmuch as he bears the body, and did not lay it aside, as the Manichaeans rave, for this reason there is an embassy and intercession toward the Father. For the Father, beholding it, is reminded of the love toward men, for which his Son bore the body, and inclines to compassion and mercy. And these things Paul says, as I have often said, comforting the afflicted, and showing them that the Spirit too makes intercession for us, and the Father spared not his own Son for our sakes, but also justified us and glorified us, and the Son makes intercession for us. And thereafter we ought not to be faint-hearted and cast down.

³⁹ Who shall separate us from the love of God? Tribulation, or distress, or famine, or persecution, or peril, or nakedness, or sword? After showing the unspeakable love of the Father and of the Son and of the Holy Spirit toward us, as though become inspired, he says: Who shall separate us from the love of God? For him who was so loved, and counted worthy of so great a providence, there is nothing that shall be able to part. And by the name of tribulation, and of distress, he comprehended all the things that can do hurt, even though he did not enumerate these severally.

⁴⁰ As it is written: For your sake we are killed all the day long; we are accounted as sheep for the slaughter. Lest the being afflicted and straitened should seem to be a matter of abandonment, he brings forward also the prophet proclaiming these things beforehand, and pointing to it as the greatest consolation, that to suffer for God, or rather to be killed all the day long, which comes to pass by the choice; for by nature this is impossible. And this being killed is to be sacrificed to God; for this he hints by saying, As sheep for the slaughter. And that, just as those resist not the one who slays them, so neither do we.

⁴¹ But in all these things we more than conquer through him that loved us. Having said, We are killed, he sets down also the consolation, lest anyone, minded in human fashion, should give up; and he says, not that, We conquer, but, We more than conquer; that is, with all ease, without sweats and toils, and in these very things through which we are plotted against. For this is the most perfect victory, when, being driven about, we prevail over those who persecute us. And disbelieve not; for it is God that fights along with us; nay, he also loved us. So that it is no marvel, if we more than conquer in the midst of the terrors.

⁴² For I 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 be able to separate us from the love of God, which is in Christ Jesus our Lord. First he said that God loved us; then thus he sets down his own love toward God, that he might not seem to say anything great concerning himself. He says, then, that, We so depend upon the love toward God, that not only shall the terrors allotted to this life be unable to remove us from it, but, even if some tyrant should threaten the death to come that is in chastisement, or should promise the indissoluble life, endeavoring to make us depart from God. And why do I speak to you of kings and tyrants? Not even angels, nor all the powers above, shall be able to turn us aside; nor things present, nor things to come, nor height, that is, the things in the heavens, nor depth, that is, the things in the earth, nor glory, nor inglory. And some understand by height the kingdom of the heavens, and by depth the failure of it. But even if there were another creature, as great as the visible and the intelligible, it would not remove me from that love. And he said this, not as though the angels separated men from Christ, but setting down the discourse by way of supposition, and wishing out of abundance to show the surpassing greatness of the love of God; not that which the Hebrews say they have, but the love that is in Christ Jesus. For the Jews too say that they love God, but not in Christ Jesus; for they have not the faith toward Christ.