What does it mean that it is God who justifies (Romans 8:33)?

Having said this much, we must now observe that God Himself is not only the Source of our justification but He who justifies us. "It is God that justifies" (Rom. 8:33). From His lips came the sentence against us as sinners. Equally from His lips comes forth the declaration of our clearance as believers in Jesus. Our justification therefore is complete and authoritative. No one can condemn us.

“It is God who justifies” (Rom. 8:33). Justification is an act of the Judge — a sentence of declared righteousness pronounced by Him in favor of the one He justifies. Justification is not something that happens in the heart of a sinner, but a change in his standing before the Judge. Once guilty and awaiting the sentence of eternal banishment from the face of the Judge, the sinner is now justified (declared not guilty) and received into eternal favor with God. This is what God does for the repentant sinner who puts his trust in the work of Christ on the cross.

"Who shall lay anything to the charge of God's elect? It is God that justifieth" (Rom. 8:33). From the above Scripture we learn, that to be justified is to be free from the charge of sin. Until we believed the gospel the charge against us was, that we had "sinned, and come short of the glory of God"; but, having believed, we have the privilege to know that we have been "justified from all things" (Acts 13:39). To any who would question our right to this position or bring any charge of sin against us the divine answer is: "It is God that justifieth." If God, the God against whom we had sinned has justified us, who is he that shall condemn? In the epistle to the Romans, justification is said to be (a) by grace; (b) by blood; (c) by faith.

As risen and glorified, He is now "in the presence of God for us," there presenting His praises in connection with and for His blood-bought people, confessing our names, and presenting them in all the savor and value of His own. A few scriptures will illustrate this: "Who is he that condemneth?" This is the answer to the question, "Who shall lay anything to the charge of God's elect?" The full answer is, "It is God that justifieth; who is he that condemneth?" (Rom. 8:33-34). The division of the verses obscures what follows, and which is connected with our present subject. It should read, "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us: who shall separate us from the love of Christ?" (Rom. 8:34-35). The great answer to the first question is, "It is God that justifieth;" who therefore can condemn? Not one! for God is the judge of all; and if He in infinite grace has made provision for lost and guilty sinners who believe in His Son, no creature in the universe can say aught, but confess His righteousness and goodness in it all.

364 Thus we know that God is for us according to His infinite love, and according to His eternal and immutable righteousness. The first proof of it is that He spared not His own Son, but delivered Him up for us; "how shall he not with him also freely give us all things?" Yes, we can count on Him to give us every good thing; but how can He, the Holy One, be for us in view of our sins? It is just in that, that we have seen how fully He is for us, for He has given His Son even for our sins. "Who shall lay anything to the charge of God's elect?" God Himself justifies us, who shall condemn us? Let us observe that all is here attributed to God. It does not say, we are justified before God, but "It is God that justifieth"; so that the apostle may well exclaim, "Who is he that condemneth," whoever he may be?

“Who shall lay anything to the charge of God's elect? Shall God, that justifieth?” These three verses give us three steps — first, God for us; secondly, God blessing us; and thirdly, God justifying us — or clearing from every charge. For who has a right to lay anything to our charge? God surely alone has such a right. But shall He do this — He who has on the contrary justified us?

Yes, look at verse 33, “Who shall lay anything to the charge of God’s elect?” It might be said that we are like those who were with David during his time of suffering in the cave of Adullam; they were a distressed and troubled lot, but David virtually said, “They belong to me.” We belong to the Son of God, and here God says, as it were, “Now you belong to Me, who is going to lay anything to your charge?” God Himself raises this question, and then goes on immediately to say, “It is God that justifies.” He has cleared us from every charge that could be brought against us on account of our guilt, and He has done it righteously and in such wise as to set us in His presence perfectly clear of all charge, just as though we had never sinned at all. No accusation can be brought against us. God has justified us. Election is with God, that is His side. Our side is that we came to Him in our need as poor sinners and obtained salvation. Then, belonging to the assembly of God, which is taken up according to God’s eternal purpose, we are in the circle of God’s election. We can only learn these things inside by the Holy Spirit.

It is even so with the sinner who believes: he can with triumph say, "Who is he that condemns?" Satan — the foe — may still accuse, recounting sins which no mortal can number; but, if God has justified the man, he clamours in vain: there is no court in which his charges can be heard, for God has decided the case and there are none higher than God.

And thus it is throughout Heaven's ministry of love: not so much the Son of Man necessarily lifted up as on the other hand, so far as such types could reach, that God has given His only begotten Son. It is divine love that has been at charges to bring such ready and effectual help to human outcasts. It is to the degraded and polluted leper that the purity of heaven descends. How precious this contrast! In truth man's case was hopeless to any other than divine resources. If it is God that justifieth," who but He could righteously justify those expressly designated as "ungodly"?

But more than this. It is because, in marvellous grace, Christ died for our sins under the righteous judgment of God that we have remission — that God can and does in righteousness forgive us. "He is faithful and just to forgive us our sins;" for we have forgiveness through the blood. How could God in righteousness condemn our sins in the person of His own Son, and afterwards condemn them on us? Impossible the idea would accuse God of injustice. But, blessed be His name, in virtue of the atoning work He justifies us — "Being now justified by His blood." Is it not due to Christ, just to Him, whose blood was shed for many for the remission of sins, that God should forgive us, and manifest the full outflow of His love in justifying the believer from all things? This we know, He does. Oh, how forcible and assuring are the words, "It is God that justifieth!" Instead of God condemning us, He now justifies us, and declares that He is "just, and the Justifier of him which believeth in Jesus." Precious words of comfort! Thus we see that the gospel reveals "the righteousness of God" in justifying us, who believe in Him, as due to Christ, "who was delivered for our offences, and raised again for our justification."