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Romans 8:39
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nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
nether heyth nether loweth nether eny other creature shalbe able to departe vs fro ye love of God shewed in Christ Iesu oure lorde.
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Messiah Yeshua our Lord.
nor anything above, nor anything below, nor anything else in all creation can separate us from the love of God that is in Christ Jesus our Lord.
nor height, nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord.
nothing above us, nothing below us, nor anything else in the whole world will ever be able to separate us from the love of God that is in Christ Jesus our Lord.
nor height, nor depth, nor anything else in creation, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Nor hight, nor depth, nor any other creature, will be able to separate us from the love of God which is in Christ Jesus our Lord.
nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
nor height, nor depth, nor any other creature, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
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.
nor height nor depth, nor any other created thing, will be able to separate us from the love of God which rests upon us in Christ Jesus our Lord.
nether heiyth, nether depnesse, nether noon othir creature may departe vs fro the charite of God, that is in `Crist Jhesu oure Lord.
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.
neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
and not powers above or powers below. Nothing in all creation can separate us from God's love for us in Christ Jesus our Lord!
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.
Or things on high, or things under the earth, or anything which is made, will be able to come between us and the love of God which is in Christ Jesus our Lord.
neither powers above nor powers below, nor any other created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord.
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.
nor height, nor depth, nor any other creature, shall be able to separate me from the love of Aloha which is in our Lord Jeshu Meshiha.
nor height, nor depth, nor any other creature, will be able to sever me from the love of God, which is in our Lord Jesus Messiah.
Nor height, nor depth, nor any other creature, shalbe able to separate vs from the loue of God, which is in Christ Iesus our Lord.
No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord.
The world above or the world below cannot! Any other living thing cannot keep us away from the love of God which is ours through Christ Jesus our Lord.
nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
Nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God, which is in Christ Iesus our Lord.
Nor height, nor depth, nor any other creature shall be able to separate me from the love of God, which is in Jesus Christ our LORD.
Nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
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.
Neither heygth nor deapth, neither any other creature, shalbe able to seperate vs from the loue of God, which is in Christe Iesu our Lorde.
neither the world above nor the world below—there is nothing in all creation that will ever be able to separate us from the love of God which is ours through Christ Jesus our Lord.
nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord.
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.
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God that is in Christ Jesus our Lord.
nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus, our Lord.
nor things about to be, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of god, that [is] in Christ Jesus our Lord.
nether heyth, ner loweth, nether eny other creature shalbe able to separate vs from the loue of God, which is in Christ Iesu oure LORDE.
neither the high, nor the low, nor any other creature, shall be able to separate us from the love of God by Christ Jesus our Lord.
nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.
nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
There ain't no fence, no gate, nor any mountain or problem that will be able to keep us from the love of God that is found in his only Son.
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Nor: Ephesians 3:18, Ephesians 3:19
height: Exodus 9:16, Exodus 9:17, Psalms 93:3, Psalms 93:4, Isaiah 10:10-14, Isaiah 10:33, Isaiah 24:21, Daniel 4:11, Daniel 5:18-23, 2 Thessalonians 2:4, Revelation 13:1-8
depth: Romans 11:33, Psalms 64:6, Proverbs 20:5, Matthew 24:24, 2 Corinthians 2:11, 2 Corinthians 11:3, 2 Thessalonians 2:9-12, Revelation 2:24, Revelation 12:9, Revelation 13:14, Revelation 19:20, Revelation 20:3, Revelation 20:7
shall be: John 10:28-30, Colossians 3:3, Colossians 3:4
love: Romans 8:35, Romans 5:8, John 3:16, John 16:27, John 17:26, Ephesians 1:4, Ephesians 2:4-7, Titus 3:4-7, 1 John 4:9, 1 John 4:10, 1 John 4:16, 1 John 4:19
Reciprocal: Numbers 23:20 - I cannot Job 5:23 - thou Job 13:15 - he slay me Psalms 94:14 - For Proverbs 25:3 - heaven John 11:25 - he that Romans 5:17 - shall reign 2 Corinthians 13:14 - the love Ephesians 1:21 - principality
Gill's Notes on the Bible
Nor height, nor depth,.... Neither heaven, earth, nor hell, nor any of the inhabitants of either, or anything in either; no high or low place, to be cast down from the one, or into the other; nor the height of honour and prosperity, or the depth of meanness and adversity; nor the height of power, or depth of policy in men or devils;
nor any other creature. This takes in the whole compass of created beings in heaven, earth, and sea; and most strongly expresses the inseparableness of the saints from the love of God, by anything or creature whatever; nothing in the whole universe
shall be able to separate us the love of God, which is in Christ Jesus our Lord: by "the love of God", is not meant the saints' love to God; for though this is sometimes called the love of God, it is from him, as the author of it, and to him, as the object of it, and may be said to be in Christ, or by him, and can never be lost; yet the apostle would not have expressed such a strong confidence and full persuasion about this, and would rather have said, had this been his meaning, that nothing shall be able to separate our love from God, or God from our love, and not us from the love of God; besides, he is speaking of that love by which we are more than conquerors, and manifestly intends the love with which God loves his people, particularly the love of God the Father: and this is "in Christ Jesus our Lord"; he has expressed it in and through Christ, in choosing and blessing them in him, and in sending him to die for them; and it still continues in him, and is in him as their Lord, head, husband, and Redeemer; and is a reason why nothing can separate them from it: which is to be understood, not of the effects of love, and the application of it, which may be suspended for a time; nor of the manifestation and sense of it, which believers may be without for a while; nor of any sort of separation from God, for saints themselves may be separated from him, with respect to intimate sensible communion and fellowship; but the sense of this passage is, that they can never be separated from the love of God, so as that that union which is made by it between God and them can ever be dissolved, or they cease to have any share or interest in his love. This the apostle was persuaded could never be.
Barnes' Notes on the Bible
Nor height - This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty speculation in doctrine; others, to heaven - to all that is in heaven. I regard it here as a synonymous with prosperity, honor, elevation in this life. The meaning is, that âno possible circumstancesâ in which Christians could be placed, though surrounded with wealth, honor, splendor, and though elevated to rank and function, could alienate them from the love of Christ. The tendency of these things to alienate the mind, to engross the affections, and to occupy the time, all know; but the apostle says that even these would not be sufficient to withdraw their strong love from the Lord Jesus Christ.
Nor depth - Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life.
Nor any other creature - Nor any other created thing; any other thing in the universe; anything that can occur. This expresses the most unwavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved.
Shall be able - Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind.
The love of God - The love which we have to God.
Which is in Christ Jesus - Which is produced and secured by his work. Of which he is the bond, the connecting link. It was caused by his mediation; it is secured by his influence; it is in and through him, and him alone, that people love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in, and by the Son.
Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this; and there certainly is not to be found any where a specimen of more elevated, animated, and lofty eloquence and argumentation. We may remark in view of it,
- That it is the highest honor that can be conferred on mortal man to be a Christian.
(2)Our trials in this life are scarcely worth regarding in comparison with our future glory.
(3)Calamities should be borne without a complaint; nay, without a sigh.
(4)The Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Spirit, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation.
(5)With what thankfulness, then, should we approach the God of mercy.
In the gospel, we have a blessed and cheering hope which nothing else can produce, and which nothing can destroy. Safe in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyrâs grave: and triumphantly we may wait until the day of our complete adoption, the entire redemption of soul and body, shall fully come.
Clarke's Notes on the Bible
Verse Romans 8:39. Nor height - of honour, nor depth - of ignominy, nor any other creature, Î¿Ï Ïε ÏÎ¹Ï ÎºÏιÏÎ¹Ï ÎµÏεÏα, (nor any other thing whatever,) shall be able to separate us, who love God, from the love of God, which he has vouchsafed to us in Christ Jesus. See Whitby. And for farther observations on the subject of the 29th and 30th verses, see at the end of the chapter.
1. THE confidence expressed by the apostle at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives is as natural and forcible as it is legitimate. The permanency of the Christian Church, in all the tribulations it has endured from pagans and papists, is a full proof of the correctness of the apostle's reasoning. The true followers of Christ can never be forsaken by him. And his Church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his Church in general, (the collective body of those who believe in the Lord Jesus, love, and obey him,) he does for every individual in that body: no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being, 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 thing whatsoever, shall be able to separate him from the love of God which is in Christ Jesus. The reader who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor: "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the Gospel; it breathes the true spirit of Christian magnanimity; raises our minds far above all things created; and shows, in a bright and heavenly view, the greatness of soul and the strong consolation which the Gospel inspires. God grant that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the Gospel despise all that is great, and happy, and glorious!"
2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person professing godliness; and while from the seventh chapter they learn that they have an infected and morally diseased nature, they should learn from the eighth that to destroy the work of the devil was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ who is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons professing Christianity more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions which, being misunderstood, seem to favour this doctrine, is read and incessantly quoted: the eighth chapter, though given by the same inspiration, yet because it so strongly shows the necessity of being saved from all sin, is seldom read and scarcely ever quoted!
3. The restoration of the brute creation to a state of happiness has been thought by several to be the doctrine of Romans 8:19-25. In the notes on those verses I have given reasons against this opinion, and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But, although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed, there are several reasons which render the supposition very probable.
(1) The brute creation never sinned against God, nor are they capable of it, and consequently cannot be justly liable to punishment.
(2) But the whole brute creation is in a state of suffering, and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly?
(3) As they appear to be necessarily involved in the sufferings of sinful man, and yet neither through their fault nor their folly, it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings.
(4) That they have no compensation here, their afflictions, labours, and death prove; and if they are to have any compensation, they must have it in another state.
(5) God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them; but, since the fall of man, they never had that happiness; and, in their present circumstances, never can.
(6) In reference to intelligent beings, God has formed his purposes in reference to their happiness on the ground of their rational natures. He has decreed that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please, and that misery shall be the result of their refusal.
(7) But it does not appear that the brute creation are capable of this choice; and it is evident that they are not placed in their present misery through either their choice or their sin; and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made, and of which they have been deprived through the transgression of man.
(8) To say that the enjoyments which they have in this life are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labour and toil, and without death, and all those sufferings which arise from its predisposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had had not sin entered into the world; and consequently they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator.
(9) It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation.
(10) Hence it is reasonable to conclude that, as from the present constitution of things they cannot have the happiness designed for them in this state, they must have it in another.
4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the second chapter of Acts. On the subject of the prescience and predestination mentioned here, Romans 8:29; Romans 8:30, vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses.
No portion of the word of God has been more unhappily misunderstood than several parts of the Epistle to the Romans; because men have applied to individuals what belongs to nations; and referred to eternity transactions which have taken place in time.
We have already seen that one grand aim of the apostle in writing this epistle was:
(1) To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God; yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges; and,
(2) That, as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews, and therefore had, by the Gospel, called them to a state of salvation; and to this display of his mercy the two verses in question seem particularly to refer, and show us not what God will do for some selected individuals, but what he has already done for nations.
After having shown that the whole Gentile world was groaning and travailing in pain together, waiting for the manifestation of the sons of God, he shows that it was, according to the affectionate purpose, ÏÏοθεÏιν, of God, that the Gentiles should be also called into the glorious liberty of the sons of God - into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word ÏÏογινÏÏκÏ, which literally signifies to know, or discern beforehand, and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from yada in Hebrew, but also from the simple verb γινÏÏκÏ, in Greek, by which it is translated, and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use among the best Greek writers proves: and it is evident that the apostle uses the word in the sense of loving, being graciously affected to, Romans 11:1; Romans 11:2. I say then, hath God cast away his people, which he FOREKNEW, ον ÏÏοεγνÏ; to whom he has been so long graciously affected? By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proof of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, Romans 3:29; and to prove this is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews; and, being thus graciously disposed towards them, he determined ÏÏοÏÏιÏε, from ÏÏο, before, and οÏιζÏ, to bound, define, c., he defined, circumscribed, and determined the boundaries of this important business from the beginning, that they also should be taken into his Church, and conformed to the image of his Son and, as Jesus Christ was to be their pattern, it must be by his Gospel that they should be brought into the Church; and consequently, that bringing in could not take place before the revelation of Christ. Having therefore thus foreknown and thus predestinated them ALSO, he called them ALSO by the Gospel; he justified them ALSO on their believing; and he glorified them ALSO, dignified them also with the same privileges, blessings, honours, and Divine gifts: so that they were now what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were - the called, the justified, the highly honoured of God. Romans 8:30.
It is strange that so obvious a meaning of the passage should not have been noticed; but the word δοξαζÏ, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense in the passage in question, fixed the meaning of the preceding terms; and thus the whole passage was applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage, and the whole scope of the epistle, and especially of the context, which shows that this is the sense in which it should be understood. The passages understood in this way illustrate the infinite mercy and wisdom of God; they show that whatever appearances his providential dealings may assume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. Hence, whatever he did for the Jews he purposed to do for the Gentiles: if he foreknew, predestinated, called, justified, and glorified the former; he ALSO foreknew, predestinated, called, justified, and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honour. As the Jews forfeited their privileges, and now, instead of being glorified, instead of being highly honoured, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have not made a proper use of their election, they are now reprobated; so a similar reverse awaits the Gentiles if they sin after the similitude of their transgression; and it is against this that the apostle so solemnly warns them, Romans 11:20-22: Because of unbelief they (the Jews) were broken off - thou (the Gentiles) standest by faith. If God spared not the NATURAL BRANCHES, take heed lest he also spare not THEE. Behold the goodness and severity of God! on them which FELL severity; but toward THEE goodness, IF THOU CONTINUE in his goodness; otherwise THOU ALSO shalt be CUT OFF.
5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation, and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the Gospel, or those especial blessings received by believing souls,) so every person professing godliness should be jealous over himself lest he should trifle with matters of eternal moment; for, should he even neglect so great a salvation, his escape would be impossible. Hebrews 2:3; and if so, to what severe punishment must they be exposed who despise and reject it?
