Romans Chapter 8 verse 31 Holy Bible
What then shall we say to these things? If God `is' for us, who `is' against us?
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What may we say about these things? If God is for us, who is against us?
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What shall we then say to these things? If God [be] for us, who against us?
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What shall we then say to these things? If God be for us, who can be against us?
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read chapter 8 in WBT
What then shall we say about these things? If God is for us, who can be against us?
read chapter 8 in WEB
What, then, shall we say unto these things? if God `is' for us, who `is' against us?
read chapter 8 in YLT
Romans 8 : 31 Bible Verse Songs
- God is For Me by Sinach
- You Are For Me by Kari Jobe
- Defender by Gateway Worship
- God Is For Us by CityAlight
- If God / Nothing But The Blood by Casey J
- Generous Portion by Cageless Birds + Rosemary Skaggs
- Always Win by Kierra Sheard
- Unstoppable by ICF Worship
- Already Won by Tye Tribbett
- If God Be For Me by Nosa + Folabi Nuel
- Hell Or High Waters by Life Worship
- Who You Say I Am by The War Within
- Our God Is With Us by Rita Springer
- Can't Hold Me Down by All Things New
- I Trust You by Jonathan Traylor
- You Make Me Brave by Bethel Music Kids
- Where I Go by Mission House
- Can't Take Away by Phil Wickham
- Victory by Eben
- Surrounded (Fight My Battles) by Michael W. Smith
- Warrior by Hannah Kerr
- God is For Us by Beyond Music ZA
Pulpit Commentary
Pulpit CommentaryVerses 31-34. - What shall we then say to these things? (πρὸ ταῦτα, meaning "with respect to," not "against "). If God be for us, who can be against us? (τίς, not τί, in opposition to ὁ Θεὸς: who - what adverse power - can there possibly be, stronger than God?). He that spared not his own Son, but delivered him up for us all (evidently not for the elect only, but for all mankind; cf. on Romans 5:18), how shall he not with him also freely give us (i.e. grant us of his free grace) all things? (πάντα, corresponding to ὑπὲρ πάντων). Who shall lay anything to the charge of God's elect! (Not, of course, meaning that the elect, in virtue of God's choice of them, cannot, though sinful, be charged with sin; but that no possible adversary - again τίς - can be conceived as arraigning those whom God himself accepts as justified. Observe that the word here is ἐκλεκτῶν, not κλητῶν as in ver. 28. Cf. Matthew 20:16; Matthew 22:14; Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. Many may be called to a state of salvation, but not all of them chosen finally, as fulfilling the purpose of their calling.) It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. A different punctuation of these two verses is preferred by some, and seems more natural and more forcible; thus: Who shall charge God's elect? God who justifieth? Who is he that condemneth? Christ who died? etc. A similar answering a question by asking another is found below in ver. 35. The further thought is thus implied that, if neither God charges, nor Christ, the Judge, condemns, who can do either? The apostle next goes on to say that, there being none to charge and condemn us at last, so also there is none that can remove us from our state of acceptance now. For who or what can possibly prove stronger than Christ's love, which has called us to it? The enumeration that follows of things that might possibly be supposed to remove us shows again that it is not our own sins, but external circumstances of trial, that are being viewed all along as powerless to hinder our salvation.
Ellicott's Commentary
Ellicott's Commentary for English Readers(31-39) Now follows the sublime and triumphant conclusion from the foregoing--expressed with passionate energy and with the most intense consciousness of the reality of a Christian belief in penetrating and sustaining the mind in all outward trials, however severe.Erasmus remarks on this, that "Cicero never said anything grander." It is needless to add that, setting aside other considerations, Cicero was not for a moment comparable in spiritual intensity, and therefore in true eloquence, to St. Paul.