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Rom 8:38. Πέπεισμαι, I am persuaded) all doubt being overcome.-γὰρ) Things of less weight do not hurt us: for even things of greater weight shall not hurt us.-οὔτε θάνατος, κ.τ.λ., neither death, etc.) This is introduced from Rom 8:34, in an admirable order:
Neither death shall hurt us, for Christ hath died:
nor life: comp. Rom 14:9. He rose again:
nor angels, nor principalities, nor things present, nor things to come: comp. Eph 1:20-21. Christ is at the right hand of God.
nor power, nor height, nor depth, nor any other creature. He makes intercession.
Hence we have an illustration of the order of the words. For the enumeration moves in pairs; neither death nor life; nor things present, nor things to come. The other two pairs are subjoined by chiasmus;[103] nor power [1], nor height [2], nor depth [3], nor any other [4] creature; [the first referring to the fourth, the second to the third]; in such a way, however, that in some sense, also power and height, depth and any creature may be respectively joined together. A similar chiasmus occurs at Mat 12:22, so that the blind and dumb both spake and saw, [blind referring to saw; dumb to spake]. But if any one should prefer the more commonly received reading of the order of enumeration, he may read as follows.-
[103] See Appendix. From the Greek X. When the component parts of two pairs of words or propositions have a mutual relation, inverse or direct.
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,
so that there may be four pairs of species, and the second and fourth pairs may have the genus added in the first or last place. But testimony of higher antiquity maintains the former order of enumeration to be superior.[104] See Appendix. Crit. Ed. ii., p. 329, etc. I acknowledge for my own part that the generally received order of the words is more easy, and the reader is free to choose either. At all events the relation of this enumeration to Rom 8:34, which was demonstrated above, is so evident, and so full of the doctrine of salvation, that it cannot be admitted to be an arbitrary interpretation. Now, we shall look at the same clauses one by one.-θάνατος, death) Death is considered as a thing most terrible and here it is put first, with which comp. Rom 8:34, and the order of its series, and Rom 8:36. Therefore the death also, which is inflicted by men, is indicated: burning alive, strangulation, casting to wild beasts, etc.[105]-ζωὴ, life) and in it θλίψις, affliction, etc., Rom 8:35 : likewise length of life, tranquillity, and all living men [as opposed to angels]. None of these things shall be hurtful, comp. 1Co 3:22 [in Rom 8:21 men are included].-ἄγγελοι, angels) The mention of angels is made, after the implied mention of men, in the way of gradation; 1Co 15:24, note. In this passage the statement may be understood as referring to good angels (conditionally, as Gal 1:8), and of wicked angels (categorically): (for it will be found that
[104] ABCD(Λ)Gfg. Memph. later Syr. Versions, Orig. Hilary 291, Vulg. put the δυνάμεις before ὄυτε ὕψωμα. Rec. Text has no very ancient authority but Syr. Vers. for putting δυνάμεις before ὄυτε ἐνεστῶτα.-ED.
[105] The author in his Germ. Vers. expresses the suspicion, that the state of the dead is here indicated rather than actual slaughter; from the consideration, that already in ver 35, every kind of death may be comprehended under the term sword.-E. B.
the latter are also called angels absolutely, not merely angels of the devil; Mat 25:41); 1Co 4:9; 1Co 6:3; 1Co 11:10; 1Ti 3:16; 1Pe 3:22; 2Pe 2:4; Jud 1:6; Rev 9:11, etc.; Psa 78:49.-ἀρχαὶ, principalities) These are also comprehended under the general name angels, as well as other orders, Heb 1:4; Heb 1:14; but those seem to be specially denominated angels, who are more frequently sent than the rest of the heavenly orders. They are thus called principalities, and also thrones, Col 1:16; but not kingdoms, for the kingdom belongs to the Son of God, 1Co 15:24-25.-οὔτε ἐνεστῶτα οὔτε μέλλοντα, nor things present nor things to come) Things past are not mentioned, not even sins; for they have all passed away. Present things are the events, that happen to us during our earthly pilgrimage, or which befall the whole world, until it come to an end. For the saints are viewed either individually, or as a united body. Things future refer to whatever will occur to us either after our time in the world, or after that of the whole world has terminated, as the last judgment, the conflagration of the world, eternal punishment; or those things, which, though they now exist, will yet become known to us at length by name in the world to come, and not till then.-οὔτε δύναμις,1[106] nor power)[107] Δύναμις often corresponds to the Hebrew word צבא, and signifies forces, hosts.
[106] 1 fg Vulg. Ambrose and Augustine support the singular δύναμις. But all the other authorities quoted in my last note support δυνάμεις.-ED.
[107] D corrected by a later hand, d.