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First, to take it emphatically, God does indeed justify His elect. This is that which we have declared in ver. 30 of this chapter. The second is as it may be taken exclusively, "It is God that justifies," that is, there is none that justifies besides God; none have anything to do to absolve and acquit a sinner from guilt but God alone, thus chap. Romans 3:26. And the reason of it is clear, because it is God alone against whom the sin is committed; namely, in reference to future condemnation, and the judgment of another world, it is God alone that condemns, and therefore it is God alone that justifies. Again, it is God only that knows the heart and understands what is in man, and so alone can forgive; yea, it is He alone who is without sin Himself, and so alone can discharge us of it. First, it is done freely, without anything in us as meritorious or deserving of it. "Being justified freely by His grace" (Romans 3:24). Secondly, it is God that justifies, therefore we are justified fully — fully without imperfection, and fully without reservation; all the works of God are perfect. No; while it is God that justifies, we are justified from all things (Acts 13:39). Thirdly, it is God that justifies, therefore we are justified truly, and so as we may rest satisfied and quieted in this justification. If our justifying were from anything of our own, we could not have that assurance of it in regard of our weakness and imperfection. But, secondly, there is a use which may be also made of it by us as taking it exclusively, and that is, as to the removing of all other persons besides from it. As — First, it is God that justifies, and therefore not we ourselves. It is laid to the charge of the Pharisees that they were such as justified themselves (Luke 16:15; Luke 10:29). Secondly, it is God that justifies, therefore not friends or Christian acquaintance. Thirdly, it is God that justifies, therefore not ministers or pastors of the Church. The ministers have a commission for the laying open of the sweet promises of the gospel, and the mercy of God in Christ, to all such persons as are willing to leave their sins. In brief, this is the advantage which is considerable in ministerial absolution, that where a minister does upon good grounds declare such a person to be pardoned and justified in the sight of God, this action of his shall be so far forth effectual to such a person as to the settling and quieting of his conscience, which before could have no rest in itself. And in this sense is not only declarative but likewise operative; not to the forgiveness of sins absolutely, but as to the evidences of it, and in that regard of greater use and availment than is always apprehended as being the ordinance of God which He has sanctified and allowed of for such a purpose as that is. The second is the conclusion which is enforced from it, and that, to make it more significant, is propounded by way of question, "Who shall lay anything to the charge of God's elect?" First, "Who shall lay anything to the charge of God's elect?" That is, who can do it? It is impossible; it is impossible that God's elect, who are justified by God, should have any charge laid unto them. First, there is nothing to accuse them of, there is no ground or matter of accusation in the elect and justified of God. There is enough to be found in them, but there is nothing to be charged upon them. Secondly, there is nobody to accuse them to, or to receive any accusation against them: "If God be for us, who can be against us?" And so, if God justify us, who can accuse us, as having a fit person to lay the charge before (thus Isaiah 1:8, 9). There is no higher court of justice than the tribunal and judgment of God Himself. We see in the affairs of men that that which is done in a higher court it cannot be nullified in a lower. Thirdly, there is nobody to make or frame the accusation, that is, who can do it with any success or hope to prevail in it. Secondly, Who shall? that is, Who may? It is that which is unwarrantable, and there are two things also in this. First, it is a pragmatical business for any to accuse those whom God does acquit, they meddle with that which they have nothing to do withal, for God He is both the Creditor and the Judge, and so where He does justify what has any to do to condemn? But then also, secondly, it is injurious for any to accuse any man whom the law has already absolved; it is in itself matter of accusation and is liable to exception. Thirdly and lastly, Who shall? that is, Who dare? It is unsafe and dangerous. And so there is a great deal of rashness and presumption in it. For a man to lay any false accusation upon the meanest subject in a kingdom, it were that which he were answerable for. They accuse God's elect, who are His choice and peculiar people, His favourites, and such as He esteems of, and therefore it concerns them to take heed herein what they do. We know how God took up Aaron and Miriam for their charging and accusing of Moses and speaking reproachfully of him. "How were ye not afraid (says He) to speak against My servant Moses" (Numbers 12:8).

(Thomas Horton, D.D.)

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KJV: Who shall lay any thing to the charge of God's elect? It is God that justifieth.

WEB: Who could bring a charge against God's chosen ones? It is God who justifies.