Who Will Bring a Charge?

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The Flower Falls

16 min readApr 23, 2019

Romans 8 ends with the marvelous truth that nothing can separate “us” from the love of God which is in Christ Jesus. Yet, the opening words of Romans 9 find Paul lamenting over his fellow Israelites: “I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites…”(Romans 9:1–4).

These sobering words differ dramatically from the triumphant close of chapter 8, and they continue on throughout the next two chapters. Chapter 10 opens with Paul writing about his heart’s desire and prayer being for the salvation of his brethren according to the flesh. Then, likely because of his expressing concern over the salvation of his Israelite brethren, Paul reminded his readers in chapter 11 that God had not rejected his chosen people.

Some people believe chapters 9–11 represent an abrupt change of direction from the first eight chapters and consider them as somewhat parenthetical to the letter, but neither is true. Paul’s words in Romans 9–11 flow perfectly with chapters 1–8, and continue laying the groundwork for his conclusions beginning in chapter 12; “Therefore, I urge you, brethren, by the mercies of God, to present your bodies a holy and living sacrifice…”

A recognition of the flow Paul’s words is essential if we hope understand Paul’s question in 8:33, “Who will bring a charge against God’s elect? Therefore, remembering that chapter breaks were not included in his original letter, we’ll follow the flow of Paul’s words throughout the end of Romans 8 and the beginning of Romans 9. After encouraging the Romans to continue in faith, and reminding them that God works all things together for good to those who love him, Paul continued:

What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the who justifies; who is he who condemns? Christ Jesus is He who died, yes, rather, was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, ‘FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.’ But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God which is in Christ Jesus our Lord.

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. Romans 8:31- 9:5

Paul’s move from the bold, powerful, convincing, and confident assertion that nothing can “separate us from the love of God which is in Christ Jesus” to such great sorrow and unceasing grief in the next sentence would likely be confusing if we were to stop here. But the reason for the contrast is revealed in the greater context of his words.

When looking at Romans 8:28–30 here, we saw Paul’s encouragement to the Romans to stand firm in the midst of suffering and wait with perseverance for the redemption of their bodies. We read his confident assertion that since God was faithful to past generations of those who loved him, he would also be faithful to them (8:24–32). And we rejoiced when reading his triumphant, “Who will separate us from the love of God which is in Christ Jesus our Lord (8:35–39). What, then, was the occasion for Paul’s sorrow and unceasing grief? Why the “sudden shift”? Paul wrote key words in verses 33 and 34 that provide us with valuable insight. After reminding the Romans that those who love God are justified in Christ, he asked this question in verse 33: “Who will bring a charge against God’s elect?”

This verse is full of meaning, but it is not the meaning some think. As with other passages of Scripture, many followers of Jesus see the word elect and apply it to themselves. Thus, they interpret Paul’s words as saying something like, “Who would dare bring a charge against me as one of his elect?” In fact, when teaching on the topic of justification, John Piper answered Paul’s question with one word: “Nobody.” Then, after twice acknowledging that charges might well be brought, Dr. Piper said: “So what does Paul mean? He means nobody can make any charge stick against God’s elect in the court of heaven. The chapter begins with the words, “There is no condemnation for those who are in Christ Jesus.” And it is coming to an end with the words, “For God’s elect no charge against them can stand.”[1]

If you listen to or read the entirety of his message, you will see that, in his passionate style, Dr. Piper makes a good case for the Calvinistic view of this passage. If I believed myself to be one of the elect, I too would be comforted and excited. However, despite Dr. Piper’s confident assertions, the passage does not say, “For God’s elect no charge against them will stand.” In fact, the context of Paul’s words provide no comfort for the elect. Dr. Piper’s answer to the question Who will bring a charge against God’s elect is nobody. Paul’s answer is extremely different.

Paul actually asked two questions in verse 33, “Who will bring a charge against God’s elect?” and “God is the one who justifies; who is the one who condemns?” Those familiar with Paul’s letter to the Romans know that Paul made many statements there which were likely to be misinterpreted. In fact, the apostle Peter wrote that some of Paul’s writings are difficult to understand and were being distorted.[2] A recognition of the potential for people to misunderstand and distort of his words may be the reason Paul spent a great deal of time asking anticipated questions and concerns of his readers. Consider some of the questions found just in Romans 3:

“Then what advantage has the Jew?” 3:1)

“If some did not believe, their unbelief will not nullify the faithfulness of God, will it?” 3:3)

“But if through my lie the truth of God abounded to His glory, why am I still being judged a sinner?” (3:7)

And,

“What then, are we better than they?” (3:9)

These are some, but not all of the questions. In fact, Paul asked more than thirty questions throughout chapters 2–8.

Consider:

“What are we to say then? Are we to continue in sin so that grace may increase?” (6:1)

“What then, shall we sin because we are not under law but under grace?” (6:15)

and

“What shall we say then? Is the Law sin? (7:7)

Remember, these questions were not actually asked by the Romans, they were merely rhetorical tools Paul used to show the potential for misunderstanding or distortion of his words. Therefore, rather than expecting his readers to come up with the correct answers, Paul answered each question with clarity — leaving little (or no) room for misunderstanding.

“Then what advantage has the Jew?” (3:1)

Paul answered in the next verse:

“Great in every respect. First of all, they were entrusted with the oracles of God.” (3:2)

Paul went on to ask: “If some did not believe, their unbelief will not nullify the faithfulness of God, will it?” (3:3)

His answer:

“May it never be! Rather…”(3:4)

Then later: “What then, are we better than they?”(3:9)

He replied in the same verse:

“Not at all…” (3:9)

Still later, referring to Abraham’s faith being credited to him as righteousness, Paul asked in Romans 4:10: “How was it credited? While he was circumcised or uncircumcised?

He answered in the same verse:

“Not while circumcised, but while uncircumcised.”

Paul asked in Romans 6:1 “What are we to say then? Are we to continue in sin so that grace may increase?”

He answered in verse 2:

“May it never be!”

He asked in Romans 6:15: “What then, shall we sin because we are not under law but under grace?”

He answered again in the same verse:

“May it never be!”

Paul gave the same answer to the questions in Romans 7:7: “What shall we say then? Is the Law sin? May it never be! On the contrary…”

Paul followed this pattern for each of the more than thirty questions he asked between Romans 2 and Romans 9. Each was answered either within the same sentence, or in the sentences directly following it. This includes the questions he asked in Romans 8:33 and 34.

“Who will bring a charge against God’s elect? God is the one who justifies, who is the one who condemns?” Paul’s answer is found in the next sentence. “Christ Jesus is He, who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.”

Who will bring a charge against God’s elect? John Piper says no one, but according to Paul, Christ Jesus will.

Those who believe themselves to be one of the “elect” will likely object to this. However, though many people today see the word elect and believe it applies to them, the Gentiles Romans had no such notion that they were elect. The Hebrew Scriptures and many years of history made it clear that Israel had the distinction of being God’s chosen or “elect” people for more than 1,000 years before Paul wrote to the Romans — and nothing in his letter indicates that Israel’s status had changed. In fact, knowing the church in Rome was made up of both Jews and Gentiles, Paul referred to the them as called saints in the opening of his letter, rather than referring to them as chosen. Moreover, he not only made distinctions between the Jews and Gentiles throughout the letter, he specifically addressed or referred to his Israelite readers in some passages and his Gentile readers in others.

For example, after writing in Romans 1 that God’s wrath is revealed against those who suppress the truth and thereby refuse God, in chapter 2 he wrote this to those who relied upon the law and considered themselves a guide to the blind:

“Do you suppose this, O man when you pass judgment on those who practice such things and do the same yourself that you will escape the judgment of God?…For indeed circumcision is of value if you practice the law; but if you are a transgressor of the Law, your circumcision has become uncircumcision…For he is not a Jew who is one outwardly, not is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter, and his praise is not from men, but from God.” (Romans 2:3–29)

These strong words about the Jews seem to be the impetus for more clarifying questions in next verse. Paul asked in Romans 3:1: “Then what advantage has the Jew? Or what is the benefit of circumcision?” and went on to say the advantages were great. It was they who were entrusted with the oracles of God. This indeed is a privilege. However, despite their privilege, Paul wrote later in the chapter that no flesh would be justified in God’s sight through the works of the Law and that true righteousness is only credited to man through faith in Jesus (Romans 3:20–22).

This is one more of the beautifully magnificent truths of the Scriptures. Righteousness is credited to man by faith, not by works. Paul expounded on this truth throughout the whole of chapter 4, showing that the Law that was given to the elect brings about wrath, and that, rather than being justified by circumcision or by keeping the Law, Abraham was justified by faith that was credited to him as righteousness. Paul then went on to remind his readers in 4:23–24 that the same was true for them; “Now not for his sake only was it written that it was credited to him, but for our sake also, to whom it will be credited as those who believe in Him who raised Jesus our Lord from the dead.”

Paul wrote in chapter 5 of all believers in Jesus Christ being justified and saved from the wrath of God through him, and he continued his flow of thought in chapter 6 where he wrote that followers of Jesus were crucified with him and were not under the Law. Then, specifically addressing those who knew the Law (7:1), Paul reminded them that followers of Christ have been released from the Law. This is confirmed and summarized in his marvelous declaration at the beginning of Romans 8:

“Therefore there is no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” (Romans 8:1–4)

There is no condemnation for those who are in Christ Jesus! This amazing truth is cause for rejoicing. However, Paul’s words throughout chapters 1–7 which reveal that not all are in Christ, were (and are) cause for sorrow. Paul wrote eloquently at the end of Romans 8 that nothing can separate “us” from the love of God which is in Christ Jesus, but he knew that some people knew God but did not honor him as God, and, therefore, were given over to their lusts, degrading passions, and depraved mind (1:21–32). Paul also knew that many of his “elect” brethren were not “in Christ Jesus.” Instead, they were still seeking to be justified by the Law. Thus, according to Romans 2:5, they were storing up wrath for themselves in the day of wrath and revelation of the righteous judgment of God.

Despite the ideas many people have about being chosen, following Paul’s flow of thought throughout the entirety of the letter reveals that there is no room, nor any eternal benefit for Gentiles to assert themselves as one of the elect mentioned in Romans 8. Paul made clear distinctions between elect Israel and Gentile believers throughout the first eight chapters, and he continued making distinctions throughout chapters 9, 10, and 11. It is true that nothing can separate “us” from the love of God which is in Christ Jesus, but Paul knew that not all of his “elect” brethren were in Christ. This seems to be the cause of the great sorrow and unceasing grief he expressed in the opening words of chapter 9.

Paul wisely anticipate that his grief might cause his Gentile readers to conclude that God did not keep his promises to “elect” Israel, so he wrote in the Romans 9:6, “But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants…” He then continued throughout Romans 9 to assure his readers that God does indeed keeps his promises before again making distinctions between Gentiles and Israel. In Romans 9:30–33 he wrote: “What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; but Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone, just as it is written, “Behold, I lay in Zion a stone of stumbling and a rock of offense, And he who believes in Him will not be disappointed.”

After writing that his fellow Israelites did not attain righteousness because they did not pursue it by faith, Paul continued to mourn over them 10:1–4 saying: “Brethren, my heart’s desire and prayer for them is for their salvation. For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.”

Paul’s prayer for the salvation of his elect brethren caused him to again anticipate the concern of his readers. This time, however, he addressed the concern that Israel had not heard the good news by stating very simply that they had indeed. Romans 10:18–21 records two sets of questions, answers, and explanations:

But I say, surely they have never heard, have they?

Indeed they have; “Their voice has gone out into all the earth,
And their words to the ends of the world.”

But I say, surely Israel did not know, did they? First Moses says, “I will make you jealous by that which is not a nation, By a nation without understanding will I anger you.” And Isaiah is very bold and says, “I was found by those who did not seek Me, I became manifest to those who did not ask for Me.”

But as for Israel He says, “All the day long I have stretched out My hands to a disobedient and obstinate people.”

Paul addressed the concern that God had rejected his chosen people in the next verse, saying, “I say then, God has not rejected His people, has He?

May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected His people whom He foreknew.” (Romans 11:1–2a)

God had not rejected Israel. They remain his chosen people. However, though there has always been a faithful remnant of Israel, Paul wrote in Romans 11:20–22 that some of Israel had been broken off for their unbelief: “Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, He will not spare you either. Behold then, the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off.”

It’s important for us to recognize that, at this point, Paul was addressing the Gentiles that he referred to in chapter 1 as “beloved of God” and “called saints.” Romans 11:13–14 records: “But I am speaking to you who are Gentiles. Inasmuch as I am an apostle of Gentiles, I magnify my ministry, if somehow I might move to jealousy my fellow countrymen and save some of them.”

These words are consistent with the whole of Scripture. No person who rejects God will be counted righteous and be saved. No person who trusts in his or her lineage or ability to keep the Law will be counted righteous and be saved. Righteousness has always come through faith. Justification has always come through faith. Salvation has always been granted on the basis of faith. And, though once partakers of the rich root of the olive tree, those who do not continue in faith are in danger of being cut off.

Paul’s apparent change of direction between chapter 8 and chapter 9 is no change of direction at all. Rather, Paul was contrasting those who were “in Christ” with his “elect” (Israelite) brethren who were rejecting Christ and would be judged by him if they continued in unbelief.

Gentiles today who believe themselves to be among the elect in Romans 8:33 must ask themselves when the status of being God’s “chosen” changed from Israel to them. Is there a point in time, or a Scripture passage that they can point to that speaks of the change? It’s also important that consider the flow of Paul’s letter and his extensive pattern of asking and answering the anticipated questions of his readers. Just as he answered Romans 3:1, 3:3, 3:9, 4:0, 6:1, 6:15, and 7:7 and each of the thirty questions asked throughout the first eight chapters of his letter within the same sentence or two, so he did with Romans 8:33 and beyond.

Whether people consider themselves elect or not, Paul’s mourning over his elect brethren in Romans 9:1–5, his prayer for their salvation in Romans 10:1, and his words in Romans 11:13–24 that indicate the possibility of being cut off the vine seem to strongly refute Calvinistic ideas about people being chosen for salvation. Yet, Calvinistic arguments do not end here. Though we have looked at the big picture of the first 11 chapters, there are many strong statements in Romans 9 that Calvinists claim as proof for TULIP’s idea of Unconditional Election. I hope you will take some time to consider whether the context of passages we’ve looked provide support the idea that all followers of Jesus are chosen. Then, please consider whether the answer to Paul’s question, “Who will bring a charge against the elect” is “nobody” as John Piper suggests, or “Christ Jesus” as Paul wrote. Then, if you’d like, you can join me here where we’ll take a closer look at what Romans 9 says, or does not say, about TULIP’s idea of Unconditional Election.

You can connect with me on Twitter, or email me at patti@theflowerfallsoff.com

To read more, return to the homepage or follow one of the links below.

Preface

Reformation Truth and Error

The Illusionary Truth of Calvinism

Context and the Simple Truths of Scripture

The Sovereignty and Will of God

Chosen and Predestined Ephesians 1

Pronouns and the Plain Sense

Redemption, Adoption, and the Seal of the Spirit- Ephesians

Romans 8- Foreknown and Predestined

Romans 8:33- A Charge Against God’s Elect