Romans 8:33–8:34

Romans 8:31-34 31. What shall we then say to these things? If God be for us, who can be against us? 31. Quid ergo dicemus ad h?c? [271] Si Deus pro nobis, quis contra nos? 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 32. Qui propno Filio non pepercit, sed pro nobis omnibus tradidit, quomodo non etiam cum eo donaret nobis omnia? 33. Who shall lay any thing to the charge of God's elect? It is God that justifieth. 33. Quis intentabit crimina [272] adversus electos Dei? Deus est qui justificat. 34. 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. 34. Quis ille qui condemnet? Christus est qui mortuus est, quin potius etiam suscitatus, qui et in dextera Patris est, qui et intercedit pro nobis. 31. What then, etc. The subject discussed having been sufficiently proved, he now breaks out into exclamations, by which he sets forth the magnanimity with which the faithful ought to be furnished when adversities urge them to despond. And he teaches us in these words that with the paternal favor of God is connected that invincible courage which overcomes all temptations. We indeed know, that judgment is usually formed of the love or of the hatred of God, in no other way than by a view of our present state; hence when things fall out untowardly, sorrow takes possession of our minds, and drives away all confidence and consolation. But Paul loudly exclaims, that a deeper principle ought to be inquired after, and that they reason absurdly who confine themselves to the sad spectacle of our present warfare. I indeed allow, that the scourges of God are in themselves justly deemed to be tokens of God's wrath; but as they are consecrated in Christ, Paul bids the saints to lay hold, above all things, on the paternal love of God, that relying on this shield they may boldly triumph over all evils; for this is a brazen wall to us, so that while God is propitious to us we shall be safe against all dangers. He does not, however, mean, that nothing shall oppose us; but he promises a victory over all kinds of enemies. If God be for us, etc. This is the chief and the only support which can sustain us in every temptation. For except we have God propitious to us, though all things should smile on us, yet no sure confidence can be attained: but, on the other hand, his favor alone is a sufficient solace in every sorrow, a protection sufficiently strong against all the storms of adversities. And on this subject there are many testimonies of Scripture, which show that when the saints rely on the power of God alone, they dare to despise whatever is opposed to them in the world. "When I walk in the midst of the shadow of death, I shall not fear evils, for thou art with me." ( Psalm 23:4 .) "In the Lord I:trust: what shall flesh do to me." ( Psalm 56:11 .) "I shall not fear the thousands of the people who beset me." ( Psalm 3:6 .) For there is no power either under or above the heavens, which can resist the arm of God. Having him then as our defender, we need fear no harm whatever. Hence he alone shows real confidence in God, who being content with his protection, dreads nothing in such a way as to despond; the faithful are doubtless often shaken but are never utterly cast down. In short, the Apostle's object was to show, that the godly soul ought to rely on the inward testimony of the Holy Spirit, and not to depend on outward things. 32. He who has not spared his own son, etc. As it greatly concerns us to be so thoroughly persuaded of the paternal love of God, as to be able to retain our rejoicing on its account, Paul brings forward the price of our redemption in order to prove that God favors us: and doubtless it is a remarkable and clear evidence of inappreciable love, that the Father refused not to bestow his Son for our salvation. And so Paul draws an argument from the greater to the less, that as he had nothing dearer, or more precious, or more excellent than his Son, he will neglect nothing of what he foresees will be profitable to us. [273] This passage ought to remind us of what Christ brings to us, and to awaken us to contemplate his riches; for as he is a pledge of God's infinite love towards us, so he has not been sent to us void of blessings or empty, but filled with all celestial treasures, so that they who possess him may not want anything necessary for their perfect felicity. To deliver up means here to expose to death. 33. Who shall bring an accusation, etc. The first and the chief consolation of the godly in adversities, is to be fully persuaded of the paternal kindness of God; for hence arises the certainty of their salvation, and that calm quietness of the soul through which it comes that adversities are sweetened, or at least the bitterness of sorrow mitigated. Hardly then a more suitable encouragement to patience could be adduced than this, a conviction that God is propitious to us; and hence Paul makes this confidence the main ground of that consolation, by which it behoves the faithful to be strengthened against all evils. And as the salvation of man is first assailed by accusation, and then subverted by condemnation, he in the first place averts the danger of accusation. There is indeed but one God, at whose tribunal we must stand; then there is no room for accusation when he justifies us. The antithetic clauses seem not indeed to be exactly arranged; for the two parts which ought rather to have been set in opposition to each other are these: "Who shall accuse? Christ is he who intercedes:" and then these two might have been connected, "Who shall condemn? God is he who justifies;" for God's absolution answers to condemnation, and Christ's intercession to accusation. But Paul has not without reason made another arrangement, as he was anxious to arm the children of God, as they say, from head to foot, with that confidence which banishes all anxieties and fears. He then more emphatically concludes, that the children of God are not subject to an accusation, because God justifies, than if he had said that Christ is our advocate; for he more fully expresses that the way to a trial is more completely closed up when the judge himself pronounces him wholly exempt from guilt, whom the accuser would bring in as deserving of punishment. There is also a similar reason for the second clause; for he shows that the faithful are very far from being involved in the danger of condemnation, since Christ by expiating their sins has anticipated the judgment of God, and by his intercession not only abolishes death, but also covers our sins in oblivion, so that they come not to an account. The drift of the whole is, that we are not only freed from terror by present remedies, but that God comes to our aid beforehand, that he may better provide for our confidence. But it must be here observed, as we have before reminded you, that to be justified, according to Paul, is to be absolved by the sentence of God, and to be counted just; and it is not difficult to prove this from the present passage, in which he reasons by affirming one thing which nullifies its opposite; for to absolve and to regard persons as guilty, are contrary things. Hence God will allow no accusation against us, because he has absolved us from all sins. The devil no doubt is an accuser of all the godly: the very law of God and their own conscience convict them; but all these prevail nothing with the judge, who justifies them. Therefore no adversary can shake or endanger our salvation. Further, he so mentions the elect, as one who doubted not but that he was of their number; and he knew this, not by special revelation, (as some sophists falsely imagine,) but by a perception (sensu - feeling) common to all the godly. What then is here said of the elect, every one of the godly, according to the example of Paul, may apply to himself; for this doctrine would have been not only frigid, but wholly lifeless had he buried election in the secret purpose of God. But when we know, that there is here designedly set before us what every one of the godly ought to appropriate to himself, there is no doubt but that we are all encouraged to examine our calling, so that we may become assured that we are the children of God. 34. Who is he that condemns? etc. As no one by accusing can prevail, when the judge absolves; so there remains no condemnation, when satisfaction is given to the laws, and the penalty is already paid. Now Christ is he, who, having once for all suffered the punishment due to us, thereby declared that he undertook our cause, in order to deliver us: he then who seeks hereafter to condemn us, must bring back Christ himself to death again. But he has not only died, but also came forth, by a resurrection, as the conqueror of death and triumphed over all its power. He adds still more, -- that he now sits at the right hand of the Father; by which is meant, that he possesses dominion over heaven and earth, and full power and rule over all things, according to what is said in Ephesians 1:20 . He teaches us also, that he thus sits, that he may be a perpetual advocate and intercessor in securing our salvation. It hence follows, that when any one seeks to condemn us, he not only seeks to render void the death of Christ, but also contends with that unequalled power with which the Father has honored him, and who with that power conferred on him supreme authority. This so great an assurance; which dares to triumph over the devil, death, sin, and the gates of hell, ought to lodge deep in the hearts of all the godly; for our faith is nothing, except we feel assured that Christ is ours, and that the Father is in him propitious to us. Nothing then can be devised more pestilent and ruinous, than the scholastic dogma respecting the uncertainty of salvation. Who intercedes, etc. It was necessary expressly to add this, lest the Divine majesty of Christ should terrify us. Though, then, from his elevated throne he holds all things in subjection under his feet, yet Paul represents him as a Mediator; whose presence it would be strange for us to dread, since he not only kindly invites us to himself, but also appears an intercessor for us before the Father. But we must not measure this intercession by our carnal judgment; for we must not suppose that he humbly supplicates the Father with bended knees and expanded hands; but as he appears continually, as one who died and rose again, and as his death and resurrection stand in the place of eternal intercession, and have the efficacy of a powerful prayer for reconciling and rendering the Father propitious to us, he is justly said to intercede for us. Footnotes: [271] "Ad h?c," -- pros tauta Wolfius says, that it should be "de his -- of these things;" and Hebrews 4:13 , is quoted as an instance, "pros hon hemin ho logos -- of whom we speak." -- Ed. [272] "Quis intentabit crimina -- who shall chapter crimes tis enkalesei kata eklekton Theou -- who shall implead, or bring a charge against the elect of God.?" See Acts 19:38 Many, such as Augustine, Grotius, Locke, Doddridge, and Griesbach, have made the next clause also a question; and also the clauses in the next verse. There is not much difference in the sense, but the passage will thus appear more striking, -- 33. Who will lay a charge against God's elect? God the justifier? 34. Who is he who condemns? Christ who died, or rather who rose again, who is also at God's right hand, and who intercedes for us? What favors this construction is, that the Apostle proceeds in the same strain. -- Ed. [273] Calvin renders charisetai by "donaret;" Capellus more fully, "gratis donabit -- will gratuitously give." Christ himself, and everything that comes with or through him, is a favor freely bestowed, and not what we merit. This shuts out, as Pareus observes, everything as meritorious on the part of man. All is grace. The "all things" include every thing necessary for salvation -- every grace now and eternal glory hereafter. -- Ed.

{27} Who shall lay any thing to the charge of God's elect? It is {p} God that justifieth. (27) A most glorious and comfortable conclusion of the whole second part of this epistle, that is of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolves us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defence of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might cause us to fear, as though we might fall from the love of God, with which he loves us in Christ? Surely nothing, seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith. (p) Who pronounces us not only guiltless, but also perfectly just in his Son.

Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who shall lay anything — This is that confident interrogatory of a good conscience, επερωτημα , 1 Peter 3:21 . It is God that justifieth — Some read it questionwise thus, Shall God that justifieth? No such matter. And if the judge acquit a prisoner, he cares not though the jailor or fellow prisoners condemn him; so here.

Who shall lay any thing to the charge of God’s elect? Who can implead such, or put in any accusation against them? There is nothing to accuse them of, they are justified; and there is none to accuse them: It is God that justifieth; the Supreme Judge hath absolved them. This seems to be taken out of Isaiah 50:8 ,9 . They were Christ’s words there, and spoken of God’s justifying him; they are every believer’s words here, and intended of God’s justifying them. Here seems to be two reasons of their indemnity; one is implied, i.e. God’s electing them: the other expressed, i.e. God’s justifying and acquitting of them.

Who shall lay anything to the charge of God's elect?.... The elect of God are a certain select number of persons, whom he has so loved, as of his sovereign good will and pleasure, to choose in Christ before the foundation of the world, unto eternal life and salvation, by certain ways and means of his own appointing, as sanctification and faith, so that they are peculiarly his: but are these persons chargeable with nothing criminal? yes, with Adam's sin; with a want of original righteousness; with multitudes of sins before conversion, some of them with very great ones; and all, even after conversion, with frequent infirmities and backslidings: and will none rise up and exhibit charges of this nature against them? yes, even now, they very often bring charges against themselves; they are very apt to charge one another; Satan, the accuser of the brethren, lays many things to their charge very frequently, and so do the men of the world; but all these charges avail nothing, since none of the divine persons, Father, Son, and Spirit, lay anything against them: not God the Father, for it is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.

All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.

33, 34. 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.

Who shall lay anything to the charge - This expression is taken from courts of law, and means, who shall accuse, or condemn, or so charge with crime before the tribunal of God as to cause their condemnation? God's elect - His chosen people. Those who have been chosen according to his eternal purpose; Note, Romans 8:28 . As they are the chosen of God, they are dear to him; and as he purposed to save them, he will do it in such a way as that none can bring against them a charge that would condemn them. It is God that justifieth - That is, who has pardoned them, and admitted them to his favor; and pronounced them just in his sight; Notes, Romans 1:17 ; Romans 3:24 . It would be absurd to suppose that he would again condemn them. The fact that he has justified them is, therefore, a strong proof that they will be saved. This may be read with more force as a question, "Who shall lay anything to the charge of God's elect? Shall God who justifieth?" The Greek will bear either mode of rendering. The passage implies that there would be a high degree of absurdity in supposing that the same being would both justify and condemn the same individual. The Christian, therefore, is secure.

Romans 8:33 Who shall lay any thing to the charge of God elect? This and the following verse show how fully the security of believers is provided for by the plan of redemption. What is it they have to fear under the government of a just and powerful God? There is nothing to be dreaded but sin; if that be pardoned and removed, there is nothing left to fear. In the strongest manner possible, the apostle declares that the sins of believers are pardoned, and shows the ground on which that pardon rests. To them, therefore, there can be neither a disquieting accusation nor condemnation. Who can lay any thing? τίς ἐγκαλέσει ; the word ἐγκαλεῖν means in jus vocare , to summon before the bar of justice. The question is in the form of a challenge, and implies the strongest confidence that no accuser against God’s elect can appear. If the law of God be satisfied, “the strength of sin,” its condemning power, is destroyed. Even conscience, though it upbraids, does not terrify. It produces the ingenuous sorrow of children, and not the despairing anguish of the convict, because it sees that all the ends of punishment are fully answered in the death of Christ, who bore our sins in his own body on the tree. God’s elect , i.e., those whom God has chosen; see Romans 8:29 . The word elect is sometimes used in a secondary sense for beloved , which idea is implied in its literal sense, as those chosen are those who are peculiarly beloved. This sense may be given to it in 1 Peter 2:4 , “elect and precious” may be beloved and precious. And so in a multitude of cases it were optional with a writer to say chosen or beloved, as the one implies the other. But this does not prove that chosen means beloved , or that the idea of choice is to be excluded from the idea of the word. The elect are those whom God has chosen out of the world to be the members of his family or kingdom; just as under the Old Testament the Hebrews, whom he had chosen to be his peculiar people, were his elect. Men may dispute as to what the elect are chosen to, and why some are chosen and not others. But there seems to be no ground for dispute whether “the elect” mean the chosen. This passage, however, proves that those who are elect, and whose election has become recognized, are in a state in which they are free from condemnation. No one can lay any thing to their charge. The demands of justice as regards them have been satisfied. This is not true of those who are chosen merely to church privileges. There is an election, therefore, unto grace and salvation. The elect are safe. This is the grand theme of this jubilant chapter. It is God who justifieth, Θεὸς ὁ δικαιῶν . Editors and commentators are about equally divided on the question whether this and the following clauses should be taken interrogatively or affirmatively. If the former, the idea is, that as God is the being against whom we have sinned, and who alone has the administration of justice in his hands, if he does not accuse there can be no accuser. Who shall lay any thing against the elect of God? Shall God, who justifies them? In favor of this view is the fact, that the questions in Romans 8:32 , and also in Romans 8:35 , are answered by questions, and hence the questions in Romans 8:33 , Romans 8:34 , are most naturally so answered. Nevertheless, the impossibility of any accusation being sustained against the elect of God, is better expressed by the affirmation. It is God who is their justifier. If he justifies, who can condemn? Besides, according to the current representation of Scripture, God is the judge, not the accuser. To justify, is to declare the claims of justice satisfied. If God, the supreme judge, makes this declaration, it must be true, and it must stop every mouth. No rational creature, no enlightened conscience, can call for the punishment of those whom God justifies. If justice is not satisfied, there can be no justification, no peace of conscience, no security either for salvation or for the moral government of God. The Bible knows nothing of mere pardon. There can be no pardon except on the ground of satisfaction of justice. It is by declaring a man just, (that is, that justice in relation to him is satisfied,) that he is freed from the penalty of the law, and restored to the favor of God.