Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Romans 8:33 - King James
Verse |
Translation |
Text |
Ro 8:33 |
King James |
Who shall lay any thing to the charge of God's elect? It is God that justifieth. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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. |
Notes on the Bible, by Albert Barnes, [1834] |
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, Rom 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, Rom 1:17; Rom 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. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Shall lay - to the charge (ἐγκαλέσει)
Only here by Paul. Frequent in Acts. See Act 19:38, Act 19:40; Act 23:28, Act 23:29; Act 26:2, Act 26:7. Lit., "to call something in one." Hence call to account; bring a charge against.
The following clauses are differently arranged by expositors. I prefer the succession of four interrogatives: Who shall lay? etc. Is it God? etc. Who is He that condemneth? Is it Christ? etc. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
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," Deu 14:1;
"holy people," Deu 7:6; Deu 14:2;
"a chosen seed," Deu 4:37;
"the elect," Isa 41:8-9; Isa 43:10;
"the called of God," Isa 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. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
This and the two following verses contain a string of questions, most appropriately introduced and most powerfully urged, tending to show the safety of the state of those who have believed the Gospel of the grace of God. I shall lay these verses down as they are pointed by the best Greek critics: -
"Who shall lay any thing to the charge of God's elect? - God who justifieth? Who is he that condemneth? - Christ who died? or, rather, who is risen again? He, who is at the right hand of God? He, who maketh intercession for us? Who shall separate us from the love of Christ? - Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword?" In all these questions the apostle intimates that if neither God nor Christ would bring any charge against them who love him, none else could. And as God justifies through Christ who died, consequently no charge can lie against these persons, as God alone could produce any; and He, so far from doing this, has justified them - freely forgiven their trespasses.
For the proper meaning and sense of the terms chosen, elect, called, etc., etc., see the discourse prefixed to this epistle; and especially Section 6, p. 19, etc., and Section 7, p. 23, etc. |
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.
2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:
29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
28 And when I would have known the cause wherefore they accused him, I brought him forth into their council:
40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.
38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.
10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.
8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.
37 And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt;
2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.
6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.
1 Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.