Paul's doctrine of redemption...

Front matter

Kr

A DISSERTATION

Submitted to the Faculty of the Graduate Divinity School In Candidacy for the Degree of Doctor of Philosophy

Preface

In the preface to his recent book, 1 Schweitzer reaffirms the conclusion announced by him in his previous work, 2 which was that the proper understanding of Jesus is arrived at only by a thorough-going application to the interpretation of the Gospels of the principle of eschatology, based exclusively upon "the contemporary Apocalyptic." He believes that, in his faithful application of this principle to these sources, he has "created a new fact upon which to base the history of dogma." 3 The next task, he thinks, is to "define the position of Paul/' which in this connection means to determine whether the Apostle to the Gentiles represents the "first stage of the Hellenizing process/' which the history of dogma

1 Schweitzer, Geschichte der paulinischen Forschung, Tubingen, 191 1. Eng. tr., Paul and His Interpreters. A Critical History, London, 1912.

2 Schweitzer, von Reimarus zu Wrede, TiibingerL 1906. Eng. tr., The Quest of the Historical Jesus, London, 1910.

3 Geschichte der paulinischen Forschung, p. viii. Eng. tr., p. ix.

vii

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discloses, or whether Paul is essentially at one with the Jewish-eschatological thought of primitive Christianity. He thinks the latter alternative to be the correct one, and, in view of it, promises the public within a short time a "new formulation of the problem of Paulinism," under the title, "The Pauline Mysticism."

The important place given to eschatology by Schweitzer will doubtless help materially to our understanding of Paul, but it will not of itself furnish the solution of the problem which Paulinism presents to the historical interpreter. Eschatology was only one item in Paul's thought, albeit a very important one. It has to do with a great catastrophic event in the near future and with important and far-reaching cosmic happenings connected therewith.

While it is evident that Paul thought of all things as moving toward this eschatological moment, it is also clear that, as far as men were concerned, the future life was irrevocably conditioned on what transpired in this life. It is essential, therefore, that one present the eschatology of Paul as being of a piece with his entire world philosophy. It grows out of, and is the

PREFACE IX

logical sequel to, all that has gone before. To look at the end without having regard to the beginning as well as to the period between the beginning and the end is to misunderstand Paul.

The present study is an attempt to interpret the Apostle from the standpoint of his world philosophy. We believe that we have given to eschatology its proper proportion and significance, while, at the same time, we have undertaken to show that the redemption of man, as Paul conceived it, was inseparably connected with the redemption of the cosmos, and that the same principles which underlie the world's redemption are at work in the redemption of mankind. Man's salvation is a chapter of cosmical history, as it unfolded itself to the dualism of Paul.

A word touching the manner of treatment. Only here and there, and that incidentally, have we indicated the probable extra-Biblical sources of Paul's ideas. The question touching the sources of Paul's ideas is a large one, and the materials for its study are as yet in a chaotic condition. However, enough is already known to leave no room for doubt that Paul did his

X PREFACE

work in a highly syncretic environment. This fact, taken along with his mental alertness and his highly sensitive nature, makes it very probable that he was, in no small degree, influenced by the strong thought-currents of his day.

No attempt has been made to determine the significance of the sacraments for the Pauline soteriology. The problem of the sacraments is complex and connected with the one just mentioned. It requires extended treatment. Its omission has not materially affected, we believe, our results. The sacraments had to do in some way with the appropriation of salvation by the believer. They did not affect the fact of salvation, or determine the means through which it was achieved by the Redeemer. It is with these latter questions that we are most concerned in this investigation.

The present discussion is based almost exclusively upon the ten more generally accepted letters of Paul, which are regarded as alike Pauline. For purposes of comparison a few references have been made to the Pastorals. The use of the Pauline material is not indicative of the writer's views touching special questions of

PREFACE XI

authorship. At the same time, he has been careful to see that every important conclusion is adequately supported by the well attested letters of Paul. It is worthy of notice that the interpretation of the leading ideas of these unquestioned letters from the standpoint of cosmology has disclosed a greater homogeneity of thought underlying them and the so-called Christological letters, than it is customary* to recognize. If this fact has any bearing on the problems of New Testament Introduction, it is an indirect and unintended result of this study.

The writer desires to thank the members of the Faculty of the New Testament Department of the University of Chicago for many helpful courtesies. Especially to Professor C. W. Votaw is he indebted for invaluable aid both in the preparation of the manuscript and in the reading of the proof.

For the compiling of the Index of Scripture References the author is indebted to his wife.

Henry Beach Carre.

Chicago, 77/.,, August, 191 3.

Table Of Contents

PAGE

Preface vii

CHAPTER

Chapter I

Paul had a philosophy of the universe, which went back to the beginning of things, and accounted for the existence of the world. At one with the Jewish thought of his day on this point, 4 he regarded the world as God's creation. 5 As a Christian, he went beyond this, and conceived of Christ as being, in some undescribed way, the Creator of all things. 6 Paul's philosophy was practical, not speculative. He was not, so far as his letters show, greatly interested in the metaphysical and speculative questions regarding the origin of the universe of matter, with which

4 See Bousset, Die Religion des Judentums im neutestamentlichen Zeitalter, Berlin, 2 Aufl., 1906, 410 f.

9 Col. 1:15-20. It is perhaps not permissible to limit "All things" (v. 16) to the spiritual beings enumerated here. But their enumeration and the omission of any reference to the world of matter points strongly to the probability that the important point of difference between Paul and the false teachers at Colosse had to do with the relation of Christ to these world-powers.

philosophy, that of his day and that of later times, has been concerned. He was interested in man's redemption from the evils of the present world and in his eternal blessedness.

His interest in the cosmos 7 took its start from those events that occasioned the misfortunes from which man needs to be saved. His interest ended with those happenings in the future which mark the final stages in the redemptive program. With the Parousia, the Resurrection of the Saints, the Judgment, and those events that were

1 The sense in which the word cosmos (koct/aos) is used in this investigation is a well-established usage in Paul. He views the cosmos from two standpoints. At times he thinks of the material universe, the world of matter (Rom. 1:20; 1 Cor. 3:22; 8:4; Eph. 1:4). Again he has in mind more particularly the world of intelligences which inhabit the cosmos. These include (a) men whose abode is the earth, (b) intermediary beings, who inhabit both the lower and the superterrestrial regions (Rom. 3:6; 1 Cor. 4:9; 6:2, 3; Col. 2:20, with "elements"). It is not always possible to tell with certainty just what particular meaning Paul has in mind. It may be possible to include other passages in the lists given. In addition to these two significations, which are the ones of most concern to us in this study, Paul uses the word cosmos for the earth proper (Rom. 1:8; Col. 1:6; 2:20, with "living in"), also for the inhabitants of the world, or human society (Rom. 3:19; 4:13; 1 Cor. i:27f; 5:10; 14:10) and for men as estranged from God, i. e., the wicked (1 Cor. 1:21; 2 Cor. 7:10).

connected with it, the curtain falls. Beyond that, Paul contents himself with one all-inclusive assurance, namely, that God will "be all in all," 8 and that he will exercise over the cosmos an eternal sway, which shall not be disputed.

Looking back over the earlier chapters of the cosmic history, of which eschatology is only the. final chapter, we find, with Paul as our guide, that there has been in progress, from the beginning, a cosmic struggle for the mastery of the universe. The combatants in this contest are, on the one side, God and all that is good; on the other side, Satan and all that is evil. This last named group includes Satan's host of demonic beings, as well as those men, who, by their indulgence in sin, have allied themselves with Satan and his hosts, and have, by so doing, become his allies and in consequence the enemies of God. 9 Satan's opponent was the God of the

9 In referring to the evil powers, Paul uses a variety of terms. He seems to have no fixed conception of the relation of these powers to each other and to the cosmos. He is not concerned with angelology for its own sake. For him demonic sway, over the world constituted a hiatus in the world process. He shows himself familiar

Hebrews, the God of Paul's inherited faith, the only real God, the living God, who had created the heavens and the earth. Satan 10 was the adversary, not alone of men's souls, but of God himself and of God's order and rule. 11 His opposition to God was not theoretical, passive or intermittent, but actual, active and constant. It had been of long duration and had been, through-

with it, and recognizes its reality; but, since this entire demonic host is shortly to be overthrown, it can only have a passing interest. This interest, however, is intensely real while it lasts, because these beings are actual antagonists, not only of God, but also of every individual; and they must be overcome, if the future blessings are to be enjoyed. Paul uses the following names: Satan, Belial, the Evil One, the Tempter, the Serpent, the Devil, the God of this Age, the Ruler of the Power of the Air, the Spirit that now works in the sons of disobedience, Demons, Spirits, Gods, Lords, Elements, the Rulers of this Age, Principalities, Authorities, Powers, Angels, Dominions. On Death and Sin see pp. 26-32.

10 Despite the elasticity observed in Paul's use of terms referring to the cosmic foes of God, and despite the further fact that the form of the Devil is not prominent in Paul (noted by Bousset, Religion des Judentums, 2 Aufl., Berlin, 1906, who also cites J. Weiss, Realencyclop'ddie, 3 Aufl., 409 f. and Everling) while the demons play a large part, it nevertheless is clear that Paul, in common with post-exilic Judaism, regarded the chief of the demonic hosts, namely, the Devil, Satan, or Belial, as the cosmic foe of God par eminence.

out its length, fierce in the extreme. 12 It was war to the finish, no quarter to be given. 13

12 Bousset, Religion des Judentums, 2 Aufl., Berlin, 1906, 289 ff.

13 The place of angelology and demonology in the thought of Paul has for the most part been overlooked by interpreters. The first to give it thorough-going scientific treatment was Everling, Die paulinische Angelologie und Ddmonologie, Gottingen, 1888. Prior to Everling, others had given the question consideration in works of a general character : Gf rorer, Das Jahrhundert des Heils, Stuttgart, 1838; Hilgenfeld, Der Galaterbrief, Leipzig, 1852; Klopper, Der Brief an die Colosser, Berlin, 1882; Spitta, Der zweite Brief des Petrus und der Brief des Judas, Halle, 1885. After Everling, the next to give the subject careful examination was Kabisch, Die Eschatologie des Paulas in ihren Zusammenhdngen mit dent Gesamtbe griff des Paulinismus, Gottingen, 1893 ; Wernle, Die Anfange unserer Religion, Tubingen und Leipzig, 1901, 2 Aufl., 1904; English translation of first edition, The Beginnings of Christianity, London and New York, 1903. Wernle directed attention to the importance of demonology in the Pauline Soteriology, but failed to make thorough use of the idea. The first one to make the attempt really to interpret Paul's Christology from the standpoint of the cosmic struggle was Bruckner, Die Entstehung der paulinischen Christologie, Strassburg, 1903; followed by Wrede, Paulus, Tubingen, 1904. Next came Dibelius, Die Geisterwelt im Glauben des Paulus, Gottingen, 1909. Dibelius builds upon the work of Everling, but carries it forward chiefly in three directions : (1) He makes larger use of rabbinic material than did Everling; (2) he undertakes a more thorough-going explanation of the origin of Paul's ideas; (3) he endeavors to show the significance, for Paul's faith, of his ideas regarding the world of spirits. Everling did not

Thus far Satan had had the better of the contest. First, he had triumphed in that critical moment of cosmic history, when the first pair were put on trial. Their disobedience was a temporary defeat for God. God had a right to expect that Adam would be true to him, and stand the test successfully. Had he done so, mankind would have escaped the ills from which it has since suffered. The demonic powers would have exercised no influence on the earth, or in the affairs of men. 14 As it turned out, however, an innumerable host of invisible enemies was turned

attempt to show the significance of angelology and demonology for the faith of Paul. Dibelius regards this as a fault in Everling's book, and as the reason why his results were for a while given slight attention, as Bruckner observes, p. 192. Dibelius further observes that the older conception did not regard the investigation of Paul's views regarding the world of spirits as of value, because it had nothing to do with the real faith of Paul. The first of these two propositions, he holds, Everling has completely disproved. Regarding the second, he maintains that belief in the world of spirits is of special importance for the Eschatology and the Christology of Paul. To overlook these facts is to lose a "portion" {Stuck) of Paul's faith (pp. 4 f). Dibelius himself, however, does not recognize that demonology had much to do with Paul's leading religious ideas (p. 191).

"This is the natural inference from Rom. 5:12-21; 6:23; 1 Cor. 15 :2i, 22.

loose to work their will upon men, who, in their limited, human strength, were wholly incapable of coping with them. This was not surprising. These powers, or their chief, at least, had temporarily triumphed over God. How could man then hope to prevail against them?

Of this vast host of hostile forces, the two which were of most concern to men were sin and death. It was sin that took advantage of the prohibition to Adam and Eve, and, through their disobedience of God's command, entered into human affairs. But sin did not come alone. Along with sin there came, both as companion and as finisher of his work, that most dreaded of all man's foes — death. 15

15 In 2 Cor. 11:3, Paul says that in his craftiness the serpent deceived Eve. Cf. 1 Tim. 2:14 f. Paul's custom, however, would seem to be to attribute the Fall to Adam, Rom. 5:12-21; 1 Cor. 15:21, 22. See Gen. 2:16, 17; 3:1-24. Both traditions obtained in Jewish theology. "From a woman was the beginning of sin; And because of her we all die." (Ecclesiasticus 25 : 24.) The rabbis had much to say regarding Eve as the cause of Man's fall. See citations by Weber, Altsynagogale Theologie, Leipzig, 1880, 210 ff. As a rule, however, the Fall was attributed to Adam: "And unto him thou gavest commandment to love thy way : which he transgressed, and immediately thou appointedst death in him and in his genera-

In speaking of sin and death it is necessary to observe that Paul did not think of sin and death altogether as the modern man thinks of them. He looked upon each of these human experiences from two different standpoints. From one standpoint his view does not differ very much from our own. With us, he regards sin as a transgression of law, an attitude of rebellion, or insubordination to the authority of God. 16 He spoke also of sinning against one's brother. 17 Likewise he used the word death as we do. It may mean simply physical death, the death

tions, of whom came nations, tribes, peoples, and kindreds, out of number. And every people walked after their own will, and did wonderful things before thee, and despised thy commandments." (IV Ezra 3:7.) "Because for their sakes I made the world : and when Adam transgressed my statutes, then was decreed that now is done. Then were the entrances of this world made narrow, full of sorrow and travail : they are but few and evil, full of perils, and very painful." (IV Ezra 7:11, 12.) "O thou Adam, what hast thou done? for though it was thou that sinned, thou art not fallen alone, but we all that came of thee." (IV Ezra 7:118.)

16 In this sense Paul usually uses the verb sin: Rom. 2:12; 3:23; 5:12, 14, 16; 6:15; 1 Cor. 7:28, 36; 15:34, and the substantives, transgression Rom. 5:14, misdeed Rom. 4:25; 5:15-18, 20, and sin, evil deed, Rom. 3:25; 1 Cor. 6:18.

of the body. 18 It may mean the loss of eternal life. 19 In these usages, the terms, sin and death, have a natural significance, which we find no difficulty in determining. Sin is regarded as a psychic phenomenon, having to do with volition and action in relation to others. Death is viewed as a universal phenomenon in the material world, or in a metaphorical sense, referring to a future condition, which is for our thought analogous to the physical phenomenon with which we are familiar.

But there is another standpoint from which Paul viewed sin and death. It is extremely difficult, if indeed possible, for the modern man to stand with him at this point of vision, and contemplate them as he did. Yet it is absolutely necessary to the understanding of Paul that, to a certain extent, one accustom himself to Paul's mode of thought in this respect. It must not be imagined, however, that Paul originated this manner of thinking or that he to any extent monopolized it. He was by no means unique at this point, but was thoroughly a man of his

IO PAULS DOCTRINE OF REDEMPTION

times. 20 It goes without saying that he not only used the vocabulary of his day, but also the thought- forms of his day. Otherwise, the first readers of his epistles would have had as much difficulty in understanding him as theologians have had from that day to the present.

For several centuries preceding the age of Paul, how much earlier we do not know, and for a considerable time thereafter, men were accustomed to refer to a given phenomenon and to its cause, by the use of the same word. In applying the term to the phenomenon itself, apart from any thought of its cause, their mental process was not unlike our own. They used the words wisdom, reason, law, sin, death, and other words in much the same way that we do, that is, as terms corresponding with certain concepts, whether abstract or concrete.

On the other hand, they used these same terms much as we do proper names. They apparently thought of wisdom, 21 reason, 22 and the like as entities, as actual living existences, or beings.

THE WORLD- VIEW OF PAUL II

Paul speaks of sin 23 and death, 23 and, as shown later, of law, 24 as though they were sentient beings. Sin 25 and Death 25 are said to enter into the world. They are said to reign as sovereigns. Death passes unto or upon all men. Men die to Sin; live in Sin; are the slaves of Sin. These and kindred expressions would, in ordinary cases, indicate a personification of these ideas. Interpreters as a rule so understand them. 26 It will

25 From this point on capitals are used with these words when the personal significance here referred to is present in them.

26 See Thayer, Lexicon; Julicher, in J. Weiss, Die Schriften des Neuen Testaments, 2 Aufl., Gottingen, 1908, II, 256, 264, 271. Sanday feels that Paul's language in Rom., Chaps. 6, 7, does not carry us beyond personification, yet he recognizes that personification does not adequately explain Paul's thought, and that a "personal agency" must in some way be predicated. His indecision is noteworthy: "And although it is doubtless true that in chaps. VI, VII, where Paul speaks most directly of the baleful activity of Sin, he does not intend to lay special stress on this; his language is of the nature of personification and does not necessarily imply a person; yet when we take it in connection with other language elsewhere [i. e., in the Corinthian, Ephesian, Colossian, Thessalonian, and Pastoral Epistles], we see that in the last resort he would have said that there was a personal agency at work. It is at least clear that he is speaking of an influence external to man, and acting upon him in a way in which spiritual forces act. . . . He too expresses truth through symbols, be developed more fully in the course of this study that Paul's language carries us quite beyond the rhetorical device of personification. The thorough-going investigations of Everling, 27 Kabisch 28 and Dibelius 29 leave little room for doubt that with Paul Sin and Death were, from a certain point of view, hypostases, existences, beings, or personalities. As such, they are to be classed along with the Principalities, Powers, Rulers, Angels, Demons, and the rest of that innumerable host of cosmic beings which, as we have already seen, constituted a prime factor in Paul's world problem.

We have already observed that Paul's philosophy was practical, not academic. He was decidedly more interested in man's fate than he

and in the days when men can dispense with symbols his teaching may be obsolete, but not before." Note on "St. Paul's Conception of Sin and the Fall," in International Critical Commentary on the Epistle to the Romans, New York, 1895, pp. 145-147. In justification of Sanday's reluctance to concede anything beyond a personification of sin in Rom., Chaps. 6, 7, may be noted the use of human law with the verb, to rule (7:1).

27 Die paulinische Angelologie und D'dmonologie, Gottingen, 1888.

28 Die Eschatologie des Paulus, Gottingen, 1893.

29 Die Geisterwelt im Glauben des Paulus, Gottingen, 1909.

was in the construction of an Apocalyptist's cosmology. We do not find him running off into endless speculation regarding the inhabitants of the lower regions and of the super-terres trial regions. He was chiefly concerned with those two particular cosmic forces, or beings, that had most to do with man's present and future misery, namely, Sin and Death. In this intensely practical character of his philosophy we probably have an explanation of the striking fact already referred to, that he has relatively little to say regarding the chief of the cosmic foes of God and of man, namely, the Devil, or Satan. As Paul saw it, the cosmic struggle under which the world was groaning was not primarily a struggle between the Devil and his hosts, on the one side, and men on the other, but a struggle between the Devil and his hosts, on one side, and God on the other. Satan and God — these were the protagonists. Man played a secondary part. He was drawn into the cosmic drama by no act of his own, but by an accident, or misfortune, in the yielding of the first pair to the seductions of Satan, God's enemy. By their disobedience to their Creator they fell into the power of this adversary of God, their punishment being that they and their progeny should be at the mercy of two of Satan's subordinates, namely, Sin and Death. It was these two subordinates of the chief adversary with which man had most to do. It is not surprising, therefore, that Paul has comparatively little to say regarding the Devil, while Sin and Death bulk large in his writings. Nor is it surprising that, at the thought of the overthrow of these demonic powers, he should exclaim: "O Death, where is thy victory? O Death, where is thy sting? The sting of Death is Sin; and the power of Sin is the Law: but thanks be to God, who giveth us the victory through our Lord, Jesus Christ !" 30 As twin despots they had ruled supreme over men with relentless obstinacy and cruelty. From the hour of Adam's Fall, none had escaped their fury. Under their dominion, Jew and Gentile alike had plunged into the deepest depths of degradation and shame. In all the world there was not one good, no, not one ! 31 God had been driven from the field. Man was left helpless in the hands of implacable and resistless foes. The cosmos languished under the sway of an imperial host of superhuman fiends.

Paul's philosophy could not leave humanity in the condition to which Sin and Death had brought it. His faith in God required that the sway of Satan and his hosts over the earth and the affairs of men should some day come to an end, and that God should rule supreme. 32 In accordance with this belief, the history of the cosmos was divided into two periods, eons, or ages, namely, the present age, and the coming age. 33 This division was more than a temporal one. The present age belonged to the evil spirits. 34 They ruled over it as sovereigns, dom-

32 See citations in Dibelius, Die Geisterwelt im Glauben des Paulus, Gottingen, 1909, 100 f., and Kabisch, Die Eschatologie des Paulus, Gottingen, 1893.

33 Rom. 12:2; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; Gal. 1:4; Eph. 1:21; 2:2, 7; 6:12. This division of cosmic history was common in New Testament times, and in post-exilic Judaism. See Bousset, Religion des Judentums, 2 Aufl., Berlin, 1906, 321-324. Volz, Judische Eschatologie, Tubingen und Leipzig, 1903, 296-298. Schiirer, Geschichte des judischen Volkes, 4 Aufl., Leipzig, 1907, II. 636 ff.

34 The thought of the Graeco-Roman world of Paul's day was not materially . different from that of Jewish theology with respect to the dominating influence in life inating and controlling it to the extent that all phenomena which were adverse to man's interest and welfare were caused by them. Among these phenomena were reckoned diseases, especially such as produced striking abnormality, as lunacy, epilepsy, paralysis. Other of these phenomena were storms, droughts, lightning, thunder, and the various ills of humanity, last and chief of all — death. Man lived in a continuous fear of these* foes of his happiness. Life was one long attempt to avoid displeasing them. It was an "evil age." To escape from it would be the greatest possible blessing and happiness.

The coming age, on the contrary, belonged unquestionably to God. Good must triumph over evil. Ultimately, God, who had been, for the most part, dispossessed of the cosmos, which he had created, would assert his sway over it by subduing or destroying the hosts of Satan that had for so long usurped its control. This optimism Paul expresses frequently, but notably in the two following passages:

of the evil spirits and the desire for salvation from their power and control. See Bousset, in J. Weiss, Die Schriften des Neuen Testaments, Gottingen, 1908, II, 32 f .

"But now hath Christ been raised from the dead, the first fruits of them that are asleep. For since by man came Death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order : Christ the first fruits ; then they that are Christ's, at his coming. Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is Death. For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all." 35

"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to usward. For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body. . . . And we know that to them that love God all things work together for good, even to them that are called according to his purpose. For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the first born among many brethren : and whom he foreordained, them he also called : and whom he called, them he also justified; and whom he justified, them he also glorified. What then shall we say to these things? If God is for us, who is against us ? He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea, rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Even as it is written,