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Rom.8:1. There is now therefore no condemnation for those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. Said “serve” instead of “served”; for he remembers the former things. Intending to say that “there is now no condemnation,” etc., and to show the ineffable grace of Christ, remember what we were like before and that we knew good with our minds, but “in the flesh,” that is, through the weakness of the flesh, we were subject to the law of sin. But now there is “no condemnation for those who are in Christ Jesus,” that is, for those who are worthy of baptism. And since many sin even after baptism, he added: “they do not live according to the flesh,” meaning by this to mean that all evil comes from our negligence. For now it is possible and easy to “live not according to the flesh,” but before Christ it was very difficult. But we must not only not live according to the flesh, but also live “according to the Spirit,” for the crown is achieved not by abstinence from vice, but by participation in virtue and spiritual deeds. Rom.8:2. Because the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. He calls the Holy Spirit the law of the spirit, just as he called sin the law of sin. And he called that law the law of life, in contrast to the law of sin, which brought us death. For the grace of God killed both sin and death, and made the struggle easy for us, thus leading us to achievement. Evil tongues dared to understand here by the law of sin the law of Moses; but the apostle nowhere called him that, but called him holy and spiritual. If, they object, the Mosaic Law is spiritual, then what is the difference between it and the Law of the Spirit? Quite big. The Law of Moses was only given by the Spirit, and the law of the Spirit was taught by the Spirit. Rom.8:3. Since the law, weakened by the flesh, was powerless, God sent His Son in the likeness of sinful flesh as a sacrifice for sin and condemned sin in the flesh. Having mentioned the Spirit, he now mentions the Father and the Son, teaching the Trinity. He speaks, it would seem, against the law; but actually no. For he did not say that the law did evil, but: “weak through the flesh, it was powerless.” How weakened? The flesh, that is, carnal wisdom. After this, what the apostle said is revealed. He, as we said above, says that although the law taught, it could not overcome excessive carnal wisdom. Therefore, the Father sent His Son “in the likeness of sinful flesh,” that is, having flesh essentially similar to our sinful one, but sinless. Since he mentioned sin, he added “in likeness.” For Christ did not take on another flesh, but the same one that we have, and sanctified and crowned it, condemning sin in the flesh that was assumed and showing that the flesh is not sinful by nature. Imagine that the king's son, seeing a woman being beaten in the market, calls himself her son and thus frees her from the hands of the beaters. Christ did the same. The expression: “as a sacrifice for sin” can be understood more simply, as follows: the Father sent His Son “as a sacrifice for sin,” that is, having overcome sin. Explaining this, the great John Chrysostom said: Christ exposed sin, having sinned gravely. For as long as sin killed sinners and rightfully brought death to them, then, as the one who committed injustice, he will be condemned. So, God sent His Son both in order to show the injustice and sinfulness of sin, and in order to legally condemn it, so that the devil could not say: Christ has overcome me by force. Rom.8:4. So that the righteousness of the law may be fulfilled in us, who do not walk according to the flesh, but according to the Spirit. Lest anyone say: Is there any benefit to me from the fact that Christ gained victory in the flesh that He took on? He says: she is exactly what she is for you. “Justification,” he says, that is, the purpose of the “law” (for the law was intended to justify man) is fulfilled in us. What the law sought and could not do, Christ did for us. His job was to fight, and we took advantage of the victory. Therefore, we will not sin if we do not live according to the flesh, that is, to philosophize carnally: which, however, that is, not to philosophize carnally, is not enough, but we must, as was said above, also have spiritual wisdom. Therefore, he added: “but in spirit.” For David says: not only “turn away from evil,” but “and do good” (Ps. 33:15). For, having heard that Christ has given us victory, we should not fall at all, but must maintain the grace of the “wash of water” (Eph. 5:26); because now the struggle is easier for us than it was before. Rom.8:5. For those who live according to the flesh set their minds on carnal things, but those who live according to the Spirit set their minds on spiritual things. Those who have given themselves over, he says, to the immoderate slavery of the flesh always think about the carnal and never think about the divine, but those who have completely submitted themselves to the Spirit think and do everything spiritual. Rom.8:6. To be carnally minded is death, but to be spiritually minded is life and peace. He calls the coarsest thoughts carnal wisdom; the name for it is borrowed from the worst part of a person. For the flesh itself does not have its own thinking, but the wisdom of the flesh is a gross and material thought, which others can call a mind thinking about carnal things. Likewise, spiritual wisdom is a mind thinking about spiritual things. The latter gives birth to life, in contrast to death, which gives birth to carnal wisdom, as well as peace, in contrast to what is discussed further. Rom.8:7. Because the carnal mind is enmity against God; for they do not obey the law of God, and indeed cannot (δύναται). A spiritual mind gives birth to peace, but a carnal mind gives birth to enmity against God. Does this mean that a carnal mind raises its hands against God? No, he says; but it says that it is enmity against God, because it is not obedient to His law. Do not be embarrassed, however, when you hear: “Yes, and they cannot,” but understand these words as they should. Carnal wisdom cannot submit to God as long as it remains so. This is the same as saying: a harlot cannot be chaste. For he did not say “he cannot” in the future tense (ου δυν᾿Όεται), but in the present (ου – in F.B. – δύναται; in the original Greek – γαρ δύναται), that is, now, remaining carnal. Otherwise, how could Paul himself, the thief, and countless other vicious people turn from evil to good, if change was impossible? So in the Gospel the Lord said: “a bad tree cannot bear good fruit” (Matthew 7:18), that is, as long as it remains bad. Let us therefore not set our minds on carnal things, but let us set our minds on spiritual things, so that we may have peace with God, who gives us the Spirit, through whom everything is easy for us, which was difficult to do in the days of the law. Rom.8:8. Therefore those who live according to the flesh cannot please God. Rom.8:9. But you do not live according to the flesh, but according to the Spirit, That is, those who have carnal wisdom cannot please God as long as they remain so; for he did not call the essence of the flesh flesh, but the rough, carnal life that makes the whole person carnal. So in the Old Testament it was said: “My Spirit will not forever be despised by men, for they are flesh” (Gen. 6:3). Further, “you do not live according to the flesh,” that is, you do not serve the carnal life, but the spiritual one. Why didn’t he say: you do not live in sins? So that you know that Christ not only extinguished the torment of sin, but also made the flesh lighter and more spiritual. Just as iron, from prolonged contact with fire, itself becomes fire, so the flesh of those who have received the Spirit through baptism becomes entirely spiritual. Unless (είπερ) the Spirit of God dwells in you. The word “unless” is used here not to denote doubt, but with full confidence, instead: since (έπειδ "περ) the Spirit of God is in you, then you are in the Spirit. If anyone does not have the Spirit of Christ, he is not His. He did not say: if you do not have the Spirit of Christ, for such an expression is very unpleasant, but it says vaguely: “if anyone does not have the Spirit,” he is not Christ’s. And fair enough. For the Spirit is a seal. Therefore, whoever does not have a seal does not belong to the Lord, who is designated by this seal. Rom.8:10. And if Christ is in you, then the body is dead because of sin, but the spirit is alive (ζω) because of righteousness. Again he consoles his listeners when he says: “and if Christ is in you.” Some here meant the Spirit by Christ; but this is not true. The Apostle makes it clear that he who has the Spirit has Christ Himself in him; for where one of the Persons of the Holy Trinity is, there are the other Persons. What will happen if Christ is in us? Then the body becomes dead in relation to sin, and the Holy Spirit in you is life, that is, not only lives itself, but can also bring life to others. The Spirit is life “for righteousness,” that is, because we are justified by God and this righteousness or justification is preserved in us, and when it is preserved, then there will be no sin, but when there is no sin, then there is no death, but finally life remains everywhere, both in the present age, when we begin to live according to God (for that life is called in the proper sense life, when we are dead to sin), and in the future, where life is endless. Rom.8:11. If the Spirit of Him who raised Jesus from the dead lives in you, then He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. Again he begins to speak about the resurrection and says: do not be afraid that you are clothed with a mortal body. You have the Spirit of God, who raised Christ from the dead. Just as He raised Him, so He will undoubtedly resurrect you, even revive you. Those who do not have the Spirit will also be resurrected, but they will be resurrected as punishment, but those who have the Spirit will be resurrected to life. That is why the apostle did not say: he will resurrect the body, but he will “revive” the Spirit living in you. He did not say: living, but “living”, remaining to the end. For, seeing His Spirit in you, God will not be pleased not to bring you into the bridal chamber, just as if you do not have the Spirit, you will undoubtedly perish, although you will be resurrected. Therefore, put to death the body, so that the Spirit may live in you, and through Him life may be given to you. Rom.8:12. So, brethren, we are not debtors to the flesh, to live according to the flesh. Having shown what benefits spiritual life provides, that is, that through it Christ dwells in us and dead bodies are revived, he finally adds an admonition and shows that we are not debtors to the flesh, but precisely to the Spirit. For what God poured out on us was a work of grace, but what is ours is due to duty and is inevitably required. Explaining the expression “not according to the flesh,” so that you would not understand it about the essence of the flesh, he added: “to live according to the flesh.” “I,” he says, “forbid not all care for the flesh (for we are obliged to do a lot for the flesh, to nourish it, to warm it), but that which leads to sin. For he who lives according to the flesh makes the flesh the mistress of his life and the queen of his soul. Rom.8:13. For if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the flesh, you will live. Death here refers to more than one immortal execution in Gehenna; but he also calls life spent on earth in evil deeds death. On the contrary, if by spiritual life we ​​mortify the evil deeds of the flesh, then we will live both then an endless life and now a virtuous life. For he who is dead to the world lives. Notice that he did not say: you kill the body (for this is murder), but: “the works of the flesh” are obviously vicious. For it is not just sight or hearing that should be mortified (for seeing or hearing is a natural carnal thing), but their use for evil. Rom.8:14. For as many as are led by the Spirit of God are sons of God. Above I made the following promise: you will live if you put to death vicious deeds. Now he offers the most important crown and great reward, namely adoption by God. He did not say: all who live by the Spirit, but all who are led by the Spirit, that is, driven as a charioteer, making the Spirit master over soul and flesh. Although you were baptized and became a son of God through baptism, if you are not led by the Spirit, you will lose your gift. For although we all received the Spirit in the bath of abstinence, being led by Him throughout our lives is required of us as our business. Therefore he did not say: those who have received the Spirit are the sons of God, but he says: those who are led by the Spirit of God. Rom.8:15. Because you did not receive the spirit of slavery to live in fear again, but you received the Spirit of adoption as sons. The Apostle said that those who are led by the Spirit of God are the sons of God; but since the Jews also adopted the sonship of God: “I have raised and raised up sons” (Is. 1:2); also: “Israel is My son, My firstborn” (Ex. 4:22), this shows what the difference is between our sonship and the sonship of the Jews. The Jews, he says, accepted the spirit of slavery; This is what he calls the letter of the law: for although it was given by the Spirit, it is more fitting for slaves. Hence the corporal punishment following deeds, and stoning, and burning, and threats: “the sword,” he says, “will devour you” (Is. 1:20). Hence, again, earthly rewards, and promises of earthly blessings, and many unimportant commandments befitting slaves. Therefore, although the Jews were called sons, they were slaves. And we are called sons, as noble and free. We have heavenly rewards and the kingdom of heaven; and our punishment does not consist of stoning and other things that the priests subjected the Jews to: with us it is enough only to excommunicate the guilty person from the mystical meal, as well as the son. And our commandments are divine and decent for nobles, for example: do not look at a woman with an unclean eye, do not swear, leave your property; and they are fulfilled not out of fear of punishment, but out of inner disposition, which is proven by the fact that among us many succeed beyond what is prescribed in many commandments. Moreover, the Jews did not have the Spirit, but we have His abundant grace. By whom we cry: “Abba, Father!” Used a Hebrew word; for this is what His true sons actually call the Father. How so, you ask? Didn't the Jews also call God Father? It is said: “You have forgotten the intercessor who gave birth to you” (Deut. 32:18). Elsewhere: “Did not God alone create us?” (Mal.2:10). Also: “Do we not all have one Father?” (Mal.2:10). But although it was said about the Jews, not a single Jew was found who would call God Father in prayer, as we all now call Him after baptism. Moreover, if the Jews ever called God Father, it was from their own mind; and believers call Him so, being moved by the power of the Spirit. Just as we learn about the spirit of prophecy from the fact that the one who receives it predicts the future, so the spirit of adoption is recognized from the fact that the one who receives it calls God Father, being moved to this by the Spirit. For this too is one of the gifts of the Spirit, as Paul himself suggests. Rom.8:16. This very Spirit bears witness with our spirit that we are children of God. The Comforter himself testifies to the gift communicated to us. For we pronounce the word “Abba” not without a witness and not on our own, but this is the gift of the Comforter; and He taught us to speak this way in prayers by the Spirit, that is, by gift. Rom.8:17. And if children, then heirs, heirs of God, and joint heirs with Christ. Since not all children are heirs; this proves that we are both children and heirs. And since not every heir inherits the best property, this proves that we inherited the best property: for we are heirs of God. Again, since one can be an heir, but not at all a joint heir of the Only Begotten, he says that this also belongs to us: for we are joint heirs with Christ. If only we suffer with Him in order to be glorified with Him. Saying that we will be joint heirs with Christ proves that we will achieve this for a reason. For He who has honored those who have not yet shown any merit with such benefits, will He not reward them all the more, seeing them working hard? And He does this so that those who receive the gift will not be ashamed, as if they received it without difficulty. However, think about what here suggests how it is necessary for one who has been awarded such gifts to expose himself to suffering and disasters. Rom.8:18. For I think that the sufferings of this present time are not worth anything in comparison with the glory that will be revealed in us. Having spoken about suffering, the apostle, so that his listener would not be shaken, as if led to suffering and drawn to disaster, says: do not be afraid. “This present temporary” suffering, that is, temporary, is worth nothing in comparison with future glory. He did not say: with future peace, but: glory, which is desired by many. Where there is peace, there is not always glory, and where there is glory, there is peace. With the word “will be revealed” he showed that glory still exists, but is hidden, and then it will be revealed. Since it is the greatest and ineffably surpasses the present age, it is destined to extend into endless centuries. Therefore, listener, bearing in mind that suffering is “temporary” and the glory of the next age is endless, accept the suffering and gain glory. Rom.8:19. For creation awaits with hope the revelation of the sons of God. Wanting to show what glory we will receive, he says that creation itself will change for the better, and even more so we will come to a better state. What was said makes such sense. The prophets say this: their rivers clap their hands, their hills jump, animals and sensible objects have faces. The apostle also does this when he says that creation has “hope,” that is, a great expectation that it too will change for the better and awaits the revelation of the glory of us, the sons of God. Then she too will be glorified by incorruption, when we too have achieved immortality. Therefore, when you hear a creature spoken of as animate, assume that this is said according to the custom of personification. Rom.8:20. Because the creation was not subjected to vanity voluntarily, but by the will of him who subjected it, in hope, Rom.8:21. that creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God. The creation “submitted” to vanity, that is, to corruption, that is, it became corruptible through you, man. Since you have received a mortal body and subject to suffering, the earth has brought forth thorns and thistles, and the old sky has need of change. How then did the creation become corruptible through another? Because it was created entirely for man. The expression “not voluntarily” means that everything was the care of God, and could not be in the will of the creature, he neglected it and directed the spirit towards the heavenly. Consider the words “in hope” and others similar to them to be spoken according to the custom of personification. So, the creation itself will be “liberated”; not you alone, but also something much lower than you, which has neither soul nor feeling, and this, I say, will share with you in blessings and will no longer be perishable, but will become corresponding to you. When your body became corruptible, then the creation also became corruptible. Likewise, when your body becomes incorruptible, then the creation will also become incorruptible. So, if the creature suffered for you, then you must endure suffering for God; and if she hopes to be glorified, then much more hope to be glorified. And the father dresses the servants in good clothes for the honor of his sons. So God preserved creation in our honor. Rom.8:22. For we know that the whole creation groans and suffers together until now; Rom.8:23. and not only she, but we ourselves, having the firstfruits of the Spirit, and we groan within ourselves, awaiting adoption, the redemption of our body. These words encourage the listener to despise the present. He says something like this: don’t be worse than a creature and don’t cling to the present; on the contrary, even sigh that you do not yet possess future glory. If the creature sighs, then all the more should you do so. He adds that “we ourselves, having the firstfruits of the Spirit,” that is, having tasted the future blessings, “groan” because we do not yet possess them, for we form the concept of future blessings by the gifts that we have received (for these gifts are the firstfruits). Then, so that heretics have no reason to think that the world is evil and that this is why we sigh, he says: “waiting for adoption.” How so? We are already adopted: what other adoption will we receive? I, he answers, am not talking about that adoption that takes place through baptism (for we have already received this adoption), but in perfect glory, which consists in the incorruption of the body. It is this that is perfect redemption, freedom and liberation from death and suffering, when from the state of adoption we no longer return to sinful slavery. Rom.8:24. For we are saved in hope. But hope, when it sees, is not hope; for if anyone sees, what can he hope for? Rom.8:25. But when we hope for what we do not see, then we wait with patience. Since he spoke about future objects that many did not believe, he inspires: do not doubt, believer, about what I say: based on what you have already received, be confident about the future. Just as before, when God gave you great benefits, you brought nothing but faith, so now, in the hope of future benefits, use faith. For hope is then precisely hope when its object is the invisible; for if anyone sees, what can he hope for? So, we should not look for everything here: we “wait patiently” for the future. When you hear about patience, then mean the thought of exploits and intense labor. For a Christian must endure, waiting for the unseen, but hoped for by faith. Rom.8:26. Likewise, the Spirit helps us in our weaknesses. Mentioning patience encourages the listener and says that the Spirit also strengthens us. Therefore, do not become weak in hope and patience: you bring only hope and patience, and the Spirit helps you. For we do not know what to pray for as we should. Shows how the Spirit helps in our weaknesses. We are so weak that we don’t even know what we should pray for. We are all generally so weak; so am I, Paul, weak. For Paul prayed for deliverance from the “thorn in the flesh” (2 Cor. 12:8) and that he might come to Rome (Rom. 1:10), and Moses prayed to see Palestine for him (Deut. 3:23-25), and Jeremiah prayed for the Jews (Jer. 11:14), not knowing what was necessary. Paul says this now because at that time the Roman believers, being subjected to persecution and insults, naturally desired peace and, not receiving it, fell into despondency. So, he proves that none of the people knows what is useful to ask. Therefore, he says, you must endure, and what is good for you, only the Spirit knows about it. Therefore he adds the following. Rom.8:26. But the Spirit Himself intercedes for us with groanings that cannot be expressed. In ancient times, God imparted to those who were baptized many and various gifts, which were generally called spirit. One had the gift of prophecy, another had the gift of wisdom, another had some other gift. This is exactly how God gave the gift of prayer, which was also called spirit. Since, not knowing much that is useful for us, we ask for useless things, then in early times the gift of prayer descended on one person, who alone asked and taught others to ask for what was useful for everyone. So, here he calls the spirit a gift of this kind and a soul that receives the gift of prayer, interceding before God and groaning. For such a spiritual man stood with great contrition and great groaning. Now we see a sign of this in the deacon, who stands and brings diligent prayers instead of the people. Rom.8:27. He who searches the hearts knows what the Spirit thinks, because He intercedes for the saints according to the will of God. That man, he says, stands and prays not because our needs are unknown to God. He who searches the hearts knows “what is the thought of the Spirit,” that is, of the spiritual man; He asks instead of the believers in the church, for they are saints, exactly what is pleasing to God. And this happens so that we learn to ask “according to the will of God,” that is, what is pleasing to God. So, if the Spirit intercedes for us, do not be sad, you who are offended. Rom.8:28. Moreover, we know that all things work together for good to those who love God, to those who are called according to His purpose. What was said before, namely: “the creation is subject to vanity” (Rom. 8:20), also: “it will be freed from the bondage of corruption” (Rom. 8:21), and also: “we do not know what to pray for” (Rom. 8:26), all this, as we noted, served as encouragement for those persecuted in Rome. But now what is being added is clearest of all. For those who love God, he says, everything, even what seems unpleasant and regrettable, works together for good. He did not say that no troubles befall those who love God, but that although they do happen, God uses the troubles for the benefit of those exposed to them. Then, since it seemed incredible, he confirms this to those who have passed, saying: “called according to His purpose.” God, he says, called you when you were far away, and adopted you for Himself: will He not much more help the one who is called? And a person becomes called “by choice,” that is, by his own free will. For the title alone is not enough (because in that case everyone would be saved, because everyone is called), but will is also needed. Rom.8:29. For those whom He foreknew He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren: Rom.8:30. and those whom He predestined, He also called. God knows in advance those worthy of the title, and then predetermines them. So, first foreknowledge, then predestination. By predestination we understand the unchangeable good will of God. So He knew in advance that Paul was worthy of the title of the Gospel, and thus he predestined, that is, he invariably determined, and therefore decided to call him. Those whom He knows in advance are worthy of the title, He makes them conform to the image of His Son. What the Only Begotten was by nature, so they became by grace, becoming themselves sons of God. And He is the firstborn among many brothers in the economy, for in Divinity He is the Only Begotten. He, having taken on the flesh, united it completely and completely with His entire nature, became our firstfruits, sanctifying in Himself our condemned nature, and therefore it is worthy to be the firstborn, and we are called His brethren. And those whom he called, he also justified, freed from sins and made righteous through the bath of regeneration. and those whom he justified, he also glorified, worthy of their adoption and giving them other gifts. Rom.8:31. What can I say to this? If God is for us, who can be against us? Do you see what here shows very clearly that he speaks to those in need? His speech is almost like this: if we were awarded such benefits at the time when we were enemies, then how many more will we be awarded after our justification and glorification? And if God is for us, who can be against us? Even if the whole universe rebels against us, the wisdom of God will turn this rebellion into our salvation and glory. Rom.8:32. He who did not spare His Son, but gave Him up for us all, how will He not also freely give us all things with Him? I leave, he argues, the rest that I mentioned before, that is, that God justified, that He glorified us. Imagine that He did not spare “His Son,” that is, the Only Begotten, the beloved, Who is from His being (for there are sons of God adopted through baptism), but gave Him up for us, gave Him up for all, that is, the noble, the ignoble, the glorious, the insignificant, He handed Him over not just, but to death. How can He not give us everything now? Who gave the Lord, did he not give other gifts? So, if He does not give something, it does not follow that He does not give at all. Therefore, do not wish too much for liberation, while you are grieving for Christ, for you will receive what you want when He gives. Rom.8:33. Who will accuse God's elect? Since believers encountered from the Jews, among other temptations, the reproach that they easily changed and instantly converted to Christianity, he says: God chose you, who will blame God’s chosen ones? If a human artist chooses something, no one will discredit him. Who will denigrate God's choice? Rom.8:34. Who is judging? Christ Jesus died, but also rose again. He did not say: God forgives sins, but, what is much more important, God justifies. So, let us not fear those who tempt or those who reproach us. We were chosen and justified by God and Christ, who died for us and even rose again. Who will judge us, who have been awarded such glory? He is also at the right hand of God, and He intercedes for us. He said “intercedes for us” to show Christ’s love for us, that is, that although Christ fulfilled the dispensation of the flesh, he did not stop his loving attitude towards us, but intercedes for us. It means “intercedes.” Such an expression in no way diminishes the glory of the Only Begotten. First he said: “He is also at the right hand of God” (this is a sign of His Majesty), which is why he added: “he intercedes,” showing by this not something else, but, as it is said, love for us. And about the Father it is said: “as if God himself exhorts through us” (2 Cor. 5:20). Is the glory of God diminished because He prays? On the contrary, this serves as a sign of His ineffable care for us. Some understood the words “intercedes for us” this way: since He carried the body and did not lay it down, as the Manichaeans talk idlely, then this very intercession and intercession to the Father: for, looking at this, the Father remembers the love for people, by which His Son bore the body and thus inclines towards mercy and mercy. Paul says this because, as I have repeatedly noted, in order to encourage the needy and show them that the Spirit intercedes for us, and the Father did not spare His own Son for us, but justified and glorified us, and the Son intercedes for us. Therefore, you should neither be discouraged nor lose heart. Rom.8:35. Who will separate us from the love of God: sorrow, or distress, or persecution, or famine, or nakedness, or danger, or the sword? Having shown the inexpressible love of the Father and the Son and the Holy Spirit for us, as if by divine inspiration he exclaims: “Who will separate us from the love of God?” Whoever is so loved and has been honored with such an industry, nothing can separate him from this love. In the name of sorrow and distress he embraced everything that could cause disaster, although he did not list them one by one. Rom.8:36. As it is written: For Your sake we are put to death every day; we are counted as sheep doomed to the slaughter. So that they do not consider sorrows and distress to be the cessation of God’s love, he cites the words of the prophet, who foreshadowed them and showed that patience or mortification every day for the glory of God constitutes the greatest consolation, which patience or consolation happens by choice, because for nature it is impossible. And to be killed means to be sacrificed to God. This is exactly what he points to when he says: “for the sheep doomed to the slaughter.” Just as sheep do not resist being slaughtered, so do we. Rom.8:37. But we overcome all this through the power of Him who loved us. Having said before that we are being put to death, the apostle, so that no one becomes weak, thinking about human things, offers encouragement, and does not say: we overcome, but: “we overcome,” that is, with ease, without labor and sweat, and, moreover, by means of which they build intrigues for us. This is what the most perfect victory consists of: to gain the upper hand at a time when we are being persecuted and persecuted. So, do not lose faith, because God helps us, and not only does He help us, but He also loves us. Therefore, it is not surprising that we easily gain the upper hand during the most adversity. Rom.8:38. For I am sure that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present, nor the future, Rom.8:39. neither height, nor depth, nor any other creature can separate us from the love of God that is in Christ Jesus our Lord. First he said that God loved us, and then he talks about his love for God, so that no one would think that he exalts himself. We, he reasons, are so chained to the love of God that we cannot be torn away from it not only by the misfortunes inseparable from this life, but if some tyrant threatened future death, consisting of execution, or promised endless life, in order to thus distract us from God, he would not succeed in the least. And what do you tell me about kings and tyrants? Neither angels, nor all the powers on high, nor the present, nor the future, nor height, that is, that which is in the sky, nor depth, that is, that is in the earth, nor glory, nor dishonor, can turn us away from that love. By height, some mean the Kingdom of Heaven, and by depth, the loss of it. Even if there were some other creature, both visible and comprehended by the mind, it would not distract me from that love. He expressed himself this way not because angels distract people from Christ, but as an assumption and as a result of a strong desire to show the highest degree of love for God, not the one that Jews boast about, but the one that Christians have; for although the Jews say that they love God, they do not love Him in Christ Jesus, because they do not believe in Christ. You might be interested in: