For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,

for I am persuaded that neither death, nor life, nor messengers, nor principalities, nor powers, nor things present,

For I am convinced that neither death nor life, neither the lower ranks of evil angels nor the higher, neither things present nor things future, nor the forces of nature,

For I am certain that not death, or life, or angels, or rulers, or things present, or things to come, or powers,

For I am persuaded, that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers,

For I am certain that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present things, nor the future things, nor strength,

For I am persuaded that neither death, nor life, nor angels, nor archangels, nor the present, nor the future, nor any powers,

Persuasus enim sum, quod neque mors, neque vita, [278] neque angeli neque principatus, neque virtutes, neque principatus, neque virtutes, neque præasentia, neque futura,

He is now carried away into hyperbolic expressions, that he might confirm us more fully in those things which are to be experienced. Whatever, he says, there is in life or in death, which seems capable of tearing us away from God, shall effect nothing; nay, the very angels, were they to attempt to overturn this foundation, shall do us no harm. It is no objection, that angels are ministering spirits, appointed for the salvation of the elect, (Hebrews 1:14:) for Paul reasons here on what is impossible, as he does in Galatians 1:8; and we may hence observe, that all things ought to be deemed of no worth, compared with the glory of God, since it is lawful to dishonor even angels in vindicating his truth. [1] Angels are also meant by principalities and powers, [2] and they are so called, because they are the primary instruments of the Divine power: and these two words were added, that if the word angels sounded too insignificant, something more might be expressed. But you would, perhaps, prefer this meaning, "Nor angels, and whatever powers there may be;" which is a mode of speaking that is used, when we refer to things unknown to us, and exceeding our capacities. Nor present things, nor future things, etc. Though he speaks hyperbolically, yet he declares, that by no length of time can it be effected, that we should be separated from the Lord's favor: and it was needful to add this; for we have not only to struggle with the sorrow which we feel from present evils, but also with the fear and the anxiety with which impending dangers may harass us. [3] The meaning then is, -- that we ought not to fear, lest the continuance of evils, however long, should obliterate the faith of adoption. This declaration is clearly against the schoolmen, who idly talk and say, that no one is certain of final perseverance, except through the gift of special revelation, which they make to be very rare. By such a dogma the whole faith is destroyed, which is certainly nothing, except it extends to death and beyond death. But we, on the contrary, ought to feel confident, that he who has begun in us a good work, will carry it on until the day of the Lord Jesus. [4]

Footnotes

1 - Some of the Fathers, Jerome, Chrysostom, etc., have taken the same view, regarding the Apostle as speaking of good angels, as it were, hypothetically, as in Galatians 1:8. But Grotius, and many others, consider evil angels to be meant. Probably, angels, without any regard to what they are, are intended. -- Ed.

2 - Grotius considers the words as being the abstract for the concrete, Princes and Potentates; being called archai, as some think, as being the first, the chief in authority, and dunameis, as having power. "By these words," says Beza, "Paul is wont to designate the character of spirits, -- of the good in Ephesians 1:21; Colossians 1:16, -- and of the bad in Ephesians 6:12, Colossians 2:15." Hence the probability is, that the words designate different ranks among angelic powers, without any reference to their character, whether good or evil. -- Ed.

3 - "Neither the evils we now feel, nor those which may await us," -- Grotius; rather, "Neither things which now exist, nor things which shall be." -- Ed.

4 - The words, "neither height nor depth," are left unnoticed hupsoma. The first, says Mede, means prosperity, and the latter, adversity. Grotius regards what is meant as the height of honor, and the depth of disgrace. "Neither heaven nor hell," say others; "neither heaven nor earth," according to Schleusner. "Things in heaven and things on earth," is the explanation of Chrysostom The first, hupsoma, is only found here and in 2-Corinthians 10:5. Like mrvm in Hebrew, it means what is high and elevated, and may, like that, sometimes signify heaven: and bathos is not earth, but what is deeper; it means a deep soil, Matthew 13:5, -- the deep sea, Luke 5:4, -- and in the plural, things deep and inscrutable, 1-Corinthians 2:10; it may therefore be very properly taken here for hell. That the words are to be thus taken seems probable from the gradation evident in the passage. In the first catalogue in Romans 8:35, he mentions the evils arising from this world, its trials and its persecutions, and those ending in death. In the second, after repeating the utmost length to which worldly persecutors can go, "death or life," he ascends the invisible world, and mentions angels, then their combined powers, then the powers which do and may exist, then both heaven and hell, and, that he might include everything, except the uncreated God himself, he finishes with the words, "nor any created thing." The whole passage is sublime in an extraordinary degree. The contrast is the grandest that can be conceived. Here is the Christian, all weakness in himself, despised and trampled under foot by the world, triumphing over all existing, and all possible, and even impossible evils and opposition, having only this as his stay and support -- that the God who has loved him, will never cease to love, keep, and defend him; yea, were everything created, everything except God himself, leagued against him and attempting his ruin. -- Ed.

For I am persuaded - I have a strong and unwavering confidence. Latin Vulgate, "I am certain." The expression here implies unwavering certainty.
Neither death - Neither the fear of death, nor all the pains and tortures of the dying scene, even in the most painful trials of persecution; death in no form.
Nor life - Nor the hope of life; the love of life; the offer of life made to us by our persecutors, on condition of abjuring our Christian faith. The words evidently refer to times of persecution; and it was not uncommon for persecutors to offer life to Christians, on condition of their renouncing attachment to the Saviour, and offering sacrifice to idols. All that was demanded in the times of persecution under the Roman emperors was, that they should throw a few grains of incense on the altar of a pagan god, as expressive of homage to the idol. But even this they would not do. The hope of life on so very easy terms would not, could not alienate them from the love of Christ.
Nor angels - It seems to be apparent that "good angels" cannot be intended here. The apostle was saying that nothing would separate Christians from the love of Christ. Of course, it would be implied that the things which he specifies might be supposed to have some power or tendency to do it. But it is not conceivable that good angels, who are "sent forth to minister for them who shall be heirs of salvation" Hebrews 1:14, should seek to alienate the minds of Christians from the Saviour, or that their influence should have any such tendency. It seems to be clear, therefore, that he refers to the designs and temptations of evil spirits. The word "angels" is applied to evil spirits in Matthew 25:41; 1-Corinthians 6:3.
Nor principalities - (ἀρχαὶ archai). This word usually refers to magistrates and civil rulers. But it is also applied to evil angels, as having dominion over people; Ephesians 6:12, "For we wrestle againstprincipalities;" Colossians 2:15, "And having spoiled principalities:" 1-Corinthians 15:24, "When he shall have put down all rule;" Greek, ἀρχήν archēn. Some have supposed that it refers here to magistrates and those in authority who persecuted Christians; but the connection of the word with angels seems to require us to understand it of evil spirits.
Nor powers - This word δυνάμεις dunameis is often applied to magistrates; but it is also applied to evil spirits that have dominion over men; 1-Corinthians 15:24. The ancient Rabbis also give the name powers to evil angels. (Schleusner.) There can be no doubt that the Jews were accustomed to divide the angels of heaven into various ranks and orders, traces of which custom we find often in the Scriptures. And there is also reason to suppose that they made such a division with reference to evil angels, regarding Satan as their leader, and other evil spirits, divided into various ranks, as subordinate to him; see Matthew 25:41; Ephesians 6:12; Colossians 2:15. To such a division there is probably reference here; and the meaning is, that no order of evil angels, however powerful, artful, or numerous, would be able to alienate the hearts of Christians from their Redeemer.
Nor things present - Calamities and persecutions to which we are now subject.
Nor things to come - Trials to which we may be yet exposed. It evinced strong confidence to say that no possible trials should be sufficient to destroy their love for Christ.

For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ's sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future;

For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whatever could separate him and the rest of God's people, from his love towards them in Christ Jesus. This persuasion not only regards himself, but others; and is not conjectural, but certain; and which did not arise from any special and extraordinary revelation, but is founded upon the nature of the love of God itself, the security of it in Christ, and of the persons of God's elect in him; upon eternal predestination, and the unalterable purposes of God; upon the promise and oath of God; upon adoption, and the gracious witnessings, assistances, and inhabitation of the Spirit; and is greatly increased by the consideration of the death, resurrection, and intercession of Christ. The things enumerated, which are not able to separate from the love of God, are as follow:
death; death separates men from the world, their worldly habitations and substance; it separates the soul from the body, and one friend from another; and in process of time, may take off all thoughts and affections for departed friends, but it is not able to separate from the love of God; it is so far from it, that it lets the soul into the fullest enjoyment of it: and as corporeal death, so no other kind of death can do it; for if the death of the body cannot, the death of afflictions never can; and as for a moral or spiritual death, and an eternal one, these shall never befall the children of God:
nor life; this natural and temporal life, which is frail and mortal; the love of God is better than this life, and this itself is the effect of divine favour; wherefore this can never separate from the love of God, nor anything in it: the life of believers is indeed filled up with troubles and exercises, and attended with much imperfection and sin; but nothing does, or can alienate the affections of God from his children; for though he exercises them with the trials of life, and chastises them for their sins, yet his loving kindness be does not take away from them:
nor angels; by whom are meant evil angels, the devils; for as for good angels, they never attempt to separate God and his people; they rejoice at their good, minister to them, are their guardians whilst here, at death they carry their souls to heaven, and at the last day will gather all the elect together; but evil angels do endeavour it, by temptations to sin, and accusations for it; by stirring up heresies and persecutions, in order to destroy them, but cannot succeed; for the saints are upon God's heart, are in Christ's hands, and on him the rock; and the Spirit of God is in them, who is greater than he that is in the world:
nor principalities: civil magistrates; who though they may separate them from their company, and cast them out as evil; may separate them in prisons one from another; and separate soul and body, by killing the latter, which is all they can do; yet they cannot separate neither soul nor body from the love of God: the Jews often say, that if all the nations of the world were gathered together, they could not extinguish (n) or cause to cease (o), or take away the love which is between God and his people Israel (p):
nor powers; either the same with the former; or false teachers who had the power of working miracles in confirmation of their doctrines, by which they deceived many; and if it had been possible, would have deceived the elect of God, but that was impossible:
nor things present; present evils, the afflictions of the present life; God does not cease to love when he afflicts his people; yea, afflictions spring from his love, and in them he afresh manifests his love to them; they are overruled for their good, and issue in eternal glory. Present temptations also may be meant. The best of saints have been exposed unto them; Christ himself was not exempted from them; these do not, nor cannot separate from the love of God; which is manifest from the regard which God and Christ have to tempted ones, by sympathizing with them, supporting and succouring of them, rebuking the tempter, and delivering from them. Present desertions, or the hidings of God's face, which often is the case of his dear children, can have no such effect; their relation to God still continues; they have great nearness unto him, are engraven on the palms of his hands, are set as a seal on his heart, and he bears a strong affection to them; though, for wise reasons, he is pleased for a moment to hide himself from them: yea, the present body of sin and death saints carry about with them in this life, cannot separate them; sin has separated the angels from God, who rebelled against him; it drove Adam out of the garden of Eden, and will exclude the wicked from the divine presence to all eternity; and it often separates between God and his own people, with respect to communion, but never with respect to union to him, or interest in him; for he knew what they would be when he set his love upon them; his love broke through all the corruptions of nature and sins of life in their conversion; and appears to continue the same from the strong expressions of his grace to them, notwithstanding all their backslidings; could sin separate in this sense, no one would remain the object of his love. Now this does not suppose that God loves sin, nor does it give any encouragement to it; for though it cannot separate from interest in God, yet it does from the enjoyment of him. Again, present good things may be designed, the good things of this life, temporal enjoyments; these are given in love; and though they may be but few, they are in mercy, and with a blessing; and the great mercy of all is, that these are not their all, nor do they take off their value and esteem for the love of God, which is better to them than all the things of life; and though "the prosperity of fools shall destroy them", Proverbs 1:32, the prosperity of the saints shall never be their ruin:
nor things to come; whether good or bad, prosperous or adverse; more afflictions, fresh difficulties with the body of sin; an hour of temptation, and time of distress that is to come upon all the earth; or the evil days of old age; God will never leave, nor forsake his people, or cause his loving kindness to depart from them, in whatsoever state or condition they may come into: the Vulgate Latin version adds, "nor fortitude"; and the Ethiopic version, "nor powers"; and one copy adds it in the beginning of Romans 8:39, "nor power".
(n) Targum in Cant. viii. 7. (o) Shemot Rabba, sect. 49. fol. 144. 1. (p) Bemidbar Rabba, sect. 2. fol. 179. 4.

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers--whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant (Matthew 25:41; Colossians 2:15; Ephesians 6:12; 2-Peter 2:4 --except perhaps 1-Corinthians 6:3), probably the good are meant here, but merely as the same apostle supposes an angel from heaven to preach a false gospel. (So the best interpreters).
nor things present, nor things to come--no condition of the present life and none of the unknown possibilities of the life to come.

I am persuaded - This is inferred from Romans 8:34, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre - sent, nor things to come;" "is at the right hand of God:" "Nor height, nor depth, nor any other creature;" "maketh intercession for us." Neither death - Terrible as it is to natural men; a violent death in particular, Romans 8:36. Nor life - With all the affliction and distress it can bring, Romans 8:35; or a long, easy life; or all living men. Nor angels - Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength. Nor principalities, nor powers - Not even those of the highest rank, or the most eminent power. Nor things present - Which may befal us during our pilgrimage; or the whole world, till it passeth away. Nor things to come - Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlasting fire. Nor height, nor depth - The former sentence respected the differences of times; this, the differences of places. How many great and various things are contained in these words, we do not, need not, cannot know yet. The height - In St. Paul's sublime style, is put for heaven. The depth - For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature. Nor any creature - Nothing beneath the Almighty; visible enemies he does not even deign to name. Shall be able - Either by force, Romans 8:35; or by any legal claim, Romans 8:33, &c. To separate us from the love of God in Christ - Which will surely save, protect, deliver us who believe in, and through, and from, them all.