John Calvin Commentary Romans 8:33

"Who shall lay anything to the charge of God`s elect? It is God that justifieth;" — Romans 8:33 (ASV)

Who shall bring an accusation, etc. The first and chief consolation of the godly in adversities is to be fully persuaded of the paternal kindness of God, for from this arises the certainty of their salvation and that calm quietness of the soul through which adversities are sweetened, or at least the bitterness of sorrow mitigated.

Therefore, a more suitable encouragement to patience could hardly be offered than this: a conviction that God is favorable to us. And so Paul makes this confidence the main ground of that consolation by which the faithful ought to be strengthened against all evils. And as the salvation of humanity is first assailed by accusation and then subverted by condemnation, he first averts the danger of accusation.

Indeed, there is only one God, at whose tribunal we must stand; therefore, there is no room for accusation when He justifies us. The contrasting clauses, indeed, do not seem to be exactly arranged. For the two parts that ought rather to have been set in opposition to each other are these: “Who shall accuse?”

To this, the counterpoint is “Christ is He who intercedes”: and then these two might have been connected, “Who shall condemn?” and “God is He who justifies”; for God’s absolution corresponds 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 that banishes all anxieties and fears.

He then more emphatically concludes that the children of God are not subject to an accusation because God justifies, more so 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 when the Judge Himself pronounces wholly exempt from guilt the one whom the accuser would bring in as deserving 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, He not only abolishes death but also covers our sins in oblivion, so that they are not brought to account.

The main point of the whole is that we are not only freed from terror by present remedies, but that God comes to our aid beforehand, so that He may better provide for our confidence.

But it must be observed here, as we have reminded you before, 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 that nullifies its opposite; for to absolve and to regard persons as guilty are contrary things. Therefore, 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 have no effect on the Judge, who justifies them. Therefore, no adversary can shake or endanger our salvation.

Further, he mentions the elect as one who did not doubt 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. So, what is said here of the elect, every one of the godly, according to Paul’s example, 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 what is here intentionally set before us is something every one of the godly ought to appropriate to himself, there is no doubt that we are all encouraged to examine our calling, so that we may become assured that we are the children of God.