{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.

People's New Testament

8:33 Who shall lay any thing to the charge of God's elect? No one can, since God himself has justified them.

Wesley's Notes

8:33 God's elect - The above - cited author observes, that long before the coming of Christ the heathen world revolted from the true God, and were therefore reprobated, or rejected. But the nation of the Jews were chosen to be the people of God, and were therefore styled, the children or sons of God, Deut 14:1; holy people, Deut 7:6; 14:2; a chosen seed, Deut 4:37; the elect, Isaiah 41:8,9; 43:10; the called of God, Isaiah 48:12. And these titles were given to all the nation of Israel, including both good and bad. Now the gospel having the most strict connexion with the Books of the Old Testament, where these phrases frequently occur; and our Lord and his apostles being native Jews, and beginning to preach in the land of Israel, the language in which they preached would of course abound with the phrases of the Jewish nation. And hence it is easy to see why such of them as would not receive him were styled reprobated. For they no longer continued to be the people of God; whereas this and those other honourable titles were continued to all such Jews as embraced Christianity. And the same appellations which once belonged to the Jewish nation were now given to the gentile Christians also together with which they were invested with all the privileges of the chosen people of God; and nothing could cut them off from these but their own wilful apostasy. It does not appear that even good men were ever termed God's elect till above two thousand years from the creation. God's electing or choosing the nation of Israel, and separating them from the other nations, who were sunk in idolatry and all wickedness, gave the first occasion to this sort of language. And as the separating the Christians from the Jews was a like event, no wonder it was expressed in like words and phrases only with this difference, the term elect was of old applied to all the members of the visible church; whereas in the New Testament it is applied only to the members of the invisible.

Jamieson-Fausset-Brown Bible Commentary

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.

Matthew Henry's Concise Commentary

8:32-39 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.