721. Then he draws the conclusion, when he says, who then shall separate us. But because this conclusion does not seem credible to the inexperienced, he presents it in the form of a question. Hence he does three things. First, he presents the question; second, he shows the need for this question, at as it is written; third, he presents the solution, at but in all these things. 722. This question can be derived in two ways from the foregoing. One way is this: So many and such powerful benefits have been conferred on us by God that no one can count them. Furthermore, they all tend toward one thing, namely, that we be rooted and grounded in love (Eph 3:17). Who then shall separate us from the love of Christ, i.e., the love by which we love Christ and neighbor as he commanded: a new commandment I give to you, that you love one another (John 13:34). Another way is this: God bestows great benefits on his holy ones, and when we consider them, such love of Christ burns in our hearts that nothing can quench it: many waters cannot quench love (Song 8:7). 723. He mentions the evils which might induce one to abandon love of Christ. And first, those that refer to life; second, the one which refers to death. In regard to those which threaten us in the course of our lives, he mentions present evils and evils to come. In regard to present evils he mentions evils to be endured; second, the loss of good things. Evils to be endured can be considered in two ways. In one way as they are present in the sufferer who is afflicted by them in two ways: first, externally in the body. Hence he says, tribulation. This word is related to tribulus, a prickly herb: thorns and thistles it shall bring forth to you (Gen 3:18). But the just are not overcome by them: many are the tribulations of the just, and the Lord frees them from all of these (Ps 34:19). A person is also afflicted by them internally in the form of mental anxiety, when he does not know where to go or which way to turn. In regard to this he says, or distress: I am hemmed in on every side, and I do not know what to choose (Dan 13:21). In another way, such evils can be considered as they are present in the one inflicting them. In this respect he says, or persecution, for although persecution in the strict sense would imply pursuit of someone to make him flee: if they persecute you in one city, flee to another (Matt 10:23), yet in a general sense it can mean the infliction of any injury. Many are they that persecute me and afflict me (Ps 118:157). Then he mentions the evils which consist in the removal of good things necessary for life, namely, food and clothing: if we have food and clothing, with these we shall be content (1 Tim 6:8). In regard to the removal of food he says: or famine; of clothing, or nakedness: to the present hour we hunger and thirst, we are ill-clad (1 Cor 4:11). In regard to future evils he adds, or danger, threatening at any moment: in danger from rivers, danger from robbers (2 Cor 11:26). In regard to death he says, or the sword: they were killed with the sword (Heb 11:37). 724. Then when he says, as it is written, he shows the importance of this question, inasmuch as he says that all these things lie at hand to be suffered by the saints for the love of Christ. And he quotes the words of the Psalmist as though spoken by the martyrs. These words mention, first of all, the cause of the suffering: for it is not the suffering but the cause that makes the martyr, as Augustine says. Hence he says, for your sake: he who loses his life for my sake shall find it (Matt 10:39); let none of you suffer as a murderer, or a thief; yet if one suffers as a Christian, let him not be ashamed (1 Pet 4:15). One suffers for Christ by suffering not only for the faith of Christ but for any just deed done for the love of Christ: blessed are those who are persecuted for justice’s sake (Matt 5:10). Second, he mentions the severity of the suffering when he says: we are put to death, i.e., handed over to death: for we are sold, I and my people, to be destroyed (Esth 7:4). Third, the duration of the persecution when he says, all the day long, i.e., during the whole period of life; while we live we are always being given up to death for Jesus’ sake (2 Cor 4:11). Fourth, the persecutor’s readiness to kill, when he says, we are regarded as sheep to be slaughtered, i.e., marked to be killed in the meat market. So, too, the saints are intentionally killed: the hour is coming when whoever kills you will think he is offering service to God (John 16:2); feed the flock doomed to slaughter (Zech 11:4). 725. Then he answers the question, at but in all these things. First, he gives the answer, saying, but in all these things, namely, the evils mentioned above, we overcome, as long as we preserve our love unsullied: in his arduous contest she gave him the victory (Wis 10:12). But we do not succeed by our own strength but through Christ’s help; hence he adds, because of him who has loved us, i.e., on account of his help or on account of the affection we have for him; not as though we first loved him, but because he first loved us (1 John 4:19); thanks be to God, who gives us the victory through our Lord Jesus Christ (1 Cor 15:57). 726. Second, he clarifies the solution, showing that the saints’ love is inseparable, at for I am sure. First, he shows that it cannot be separated by creatures that exist; second, nor by creatures that do not exist but could, at nor any other creature. 727. In regard to the first he does two things. First, he mentions things that exist in man, saying, I am sure that neither death, which is the first among things we fear, nor life, which is first among things we desire, will be able to separate us from the love of God: if we live, we live to the Lord, and if we die, we die to the Lord (Rom 14:8). In these two are included all the ones previously mentioned. For six evils previously mentioned refer to life; but one, namely, the sword, refers to death, as was said above. 728. Then he mentions things outside of man. Among these are, first, spiritual creatures; hence he says: nor angels, i.e., the lower ones assigned to guard individual men: he will give his angels charge of you (Ps 91:11). Nor principalities, i.e., those assigned to guard nations: now I will return to fight against the prince of Persia; and when I am through with him, the prince of Greece will come. And there is none who contends by my side against these except Michael (Dan 10:20). He adds, nor powers, which is the highest order of ministering angels: the powers of heaven will be shaken (Luke 21:26). This can be understood in two ways: in one way of wicked angels, who struggle against the saints: our wrestling is not against flesh and blood, but against principalities and powers (Eph 4:12). In another way it can refer to the good. Here Chrysostom in his book, On Compunction of Heart, says that the Apostle said this, not that the angels would at some time try to separate him from Christ; rather, these impossible things would be more possible, so to speak, than for him to be separated from the love of Christ. He speaks this way to show how great in him is the strength of divine love, and to lay everything out in the open. For this is the way of lovers, that they cannot hide their love in silence but assert and bare it to their friends and to the beloved, and they cannot confine the flames within their heart. They speak of them frequently, so that by constantly recounting their love they may gain some relief, some cooling of the tremendous burning within them. In just this way, blessed Paul here acts as an outstanding lover of Christ: he gathers up in one sentence all things that are and that were, everything that can be and even those that cannot. It is similar to what is said in Galatians: but even if we, or an angel from heaven, preach to you another gospel than that which we have preached to you, let him be accursed (Gal 1:8). 729. Then he mentions visible creatures, and he sets out two distinctions. First according to time, by which they are distinguished according to present and future. Hence he says, nor things present, whether they cause pain or pleasure: we look not to the things that are seen (2 Cor 4:18). Then he adds, nor things to come. Whether we fear them or desire them, they cannot separate us from the love of Christ. Hence it is said: for I am ready not only to be imprisoned but even to die at Jerusalem for the name of the Lord Jesus (Acts 21:13). 730. Then he distinguishes sensible creatures on the basis of magnitude: first he touches on magnitude of strength, when he says, nor might, i.e., no strong creature, such as a raging fire or sea, can separate me from the love of Christ, because love is as strong as death (Song 8:6).