Commentaries:
Jamieson, Fausset, and Brown
yea rather, that is risen again—to make good the purposes of His death. Here, as in some other cases, the apostle delightfully corrects himself (see Galatians 4:9; and see on Romans 1:12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of Himself"—which though precious to us was to Him of unmingled bitterness—it was incomparably more delightful to think that He was again alive, and living to see to the efficacy of His death in our behalf.
who is even—"also"
at the right hand of God—The right hand of the king was anciently the seat of honor (compare I Samuel 20:25; I Kings 2:19; Psalms 45:9), and denoted participation in the royal power and glory (Matthew 20:21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God—predicted in Psalms 110:1, and historically referred to in Mark 16:19; Acts 2:33; Acts 7:56; Ephesians 1:20; Colossians 3:1; I Peter 3:22; Revelation 3:21 —signifies the glory of the exalted Son of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Matthew 26:64), and "sitting on the right hand of the Majesty on high" (Hebrews 1:3) [PHILIPPI].
who also maketh intercession for us—using all His boundless interest with God in our behalf. This is the top of the climax. "His Session at God's right hand denotes His power to save us; His Intercession, His will to do it" [BENGEL]. But how are we to conceive of this intercession? Not certainly as of one pleading "on bended knees and with outstretched arms," to use the expressive language of CALVIN. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually operative [THOLUCK], or merely to show the fervor and vehemence of His love for us [CHRYSOSTOM]. It cannot be taken to mean less than this: that the glorified Redeemer, conscious of His claims, expressly signifies His will that the efficacy of His death should be made good to the uttermost, and signifies it in some such royal style as we find Him employing in that wonderful Intercessory Prayer which He spoke as from within the veil (see on John 17:11-12): "Father, I WILL that they also whom Thou hast given Me be with Me where I am" (see on John 17:24). But in what form this will is expressed is as undiscoverable as it is unimportant.
Who shall lay anything to the charge of—or, "bring any charge against."
God's elect?—the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.
Other Jamieson, Fausset, and Brown entries containing Romans 8:34:
Job 34:29
Song of Solomon 8:7
Isaiah 50:8
Zechariah 3:2
John 16:10
Romans 8:27
Romans 8:31
Romans 8:39
Ephesians 2:2
Hebrews 1:3
Hebrews 9:24
1 Peter 3:22
Revelation 12:7
Revelation 12:11
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