justifieth'.  The word engkaleo, 'lay to the charge', occurs seven times in

the New Testament, six references occurring in the Acts in connection with

Paul, and the seventh in the passage under consideration in Romans.  The

references in the Acts are as follows: 19:38,40; 23:28,29; 26:2,7.  The word

has a reference to a court of law, and is rendered 'accuse', 'call in

question' and 'implead'.

The apostle next approaches the subject of the believer's security from

another angle: 'Who is he that condemneth?' (Rom. 8:34).  Again, his answer

is complete and conclusive.  Our attention is turned from 'God that

justifies' to the ground of that justification which He Himself has laid.

'Christ that died' -- it is this that puts away our sins; we are justified by

His blood, and reconciled by His death (Rom. 5:9,10).  'Yea, rather', the

apostle continues (or 'still more', an echo of the 'much more' of Rom. 5:9,15

and 17), 'that is risen again, Who is even at the right hand of God, Who also

maketh intercession for us'.  Here it will be observed that Paul brings

forward the finished Work of Christ.  Not His death only, but also His

resurrection; not His resurrection only, but also His ascension to the right

hand of God; not His ascension only, but also His present intercession.  To

understand the importance of this last fact, we must remember the words of

Romans 5:10, 'saved by His life'.

'Wherefore He is able also to save them to the uttermost that come unto

God by Him, seeing He ever liveth to make intercession for them' (Heb.

What strong consolation is ministered by these gracious words!

The apostle now leaves the court of law, having settled once and for

all the perfect standing of the believer before the Lord, and turns to the

present circumstances of life.  With these circumstances in view he asks:

'Who shall separate us from the love of Christ?' (Rom. 8:35).  It is evident

from Scripture, the experience of the apostles themselves, and the universal

experience of all the children of God in all dispensations, that perfect

acceptance with God does not bring with it immunity from suffering in this

life.  Indeed, Romans 5:1 -5 has already assured us that the justified may

boast in tribulations because of their perfecting work.  In Romans 8:35 the

apostle enumerates seven items: 'tribulation, or distress, or persecution, or

famine, or nakedness, or peril, or sword'.  And to enforce his argument, he

appeals to the recorded experience of the Old Testament saints:

'As it is written, For Thy sake we are killed all the day long; we are

accounted as sheep for the slaughter' (Rom. 8:36).

Could any quotation from the Old Testament appear less likely to afford

comfort and strength?  Yet Paul does not hesitate to use it.  It is not an

act of faith to shut one's eyes to trouble and suffering.  The apostle has

written lists of his perils and sufferings, but he was never in danger of

being separated from the love of Christ.  That is the issue, not exemption

from trial:

'Nay, In All These Things (not exempt from them) we are super -

conquerors (hupernikomen) through Him that loved us' (Rom. 8:37).