Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Who is he that condemneth? It is Christ that died. A number of expositors (after Ambrose and Augustine) read this as a question: "God that justifieth?" (Will He bring a charge against His own elect?) "Who is he that condemneth? Christ that died?" (Will He condemn them?) So Erasmus, Locke, DeWette, Olshausen, Alford, Jowett, Webster and Wilkinson, Green; and so Lachmann prints his text. But besides that this 'creates (as Tholuck remarks) an unnatural accumulation of questions, it is (to use the not too strong language of Fritzsche) intolerable; for God is thus represented as the judge; but it is the part of a judge not to accuse, but either to acquit or condemn the accused?' We may add (with Meyer) that such an idea is against all Scripture analogy, and could never come into the apostle's mind-that after he had spoken of God's being so for us that none can be against us, and His giving such a Gift as secures every other, and giving such a Gift as secures every other, and having on the ground of this challenged any to criminate God's elect-he should turn round and ask, if "God that justified" would at the same time criminate them, or "Christ that died" for them would at the same time "condemn" them. Plainly, it is to creatures only that he throws down the challenge, asking which of them would dare to bring a charge against those whom God has justified-would condemn those for whom Christ died.
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 the notes at Romans 1:12, and Galatians 4:9), 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, however 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 (rather, 'who is also') at the right hand of God. The right hand of the king was anciently the seat of honour (1 Samuel 20:25; 1 Kings 2:19; Psalms 45:9), and denoted participation in the royal power and glory (Matthew 20:21). The classical writings have familiarized us with the same idea. 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; 1 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).
Who also maketh intercession for us - using all His boundless interest with God in our behalf. 'His session (says Bengel) denotes His power to save us; His intercession, His will to do it.' But how are we to conceive of this intercession? Not 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 (as Fritzsche and Tholuck represent it); nor (with Chrysostom) merely to show the fervour and vehemence of His love for us. 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 John 17:11-12): "Father, I WILL, that they also whom thou hast given me be with me where I am" (see the note at John 17:24). But in what form this will is expressed is as undiscoverable as it is unimportant.