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The privilege itself which is here mentioned, the believer's freedom from condemnation propounded for greater emphasis in the form of a question, Who shall condemn? which hath two things considerable in it. First, We will look upon these words, as they do present to us the state of a Christian in the matter and substance of them; who shall condemn? that is, none shall condemn. The second is, as it expresses to us the spirit of a Christian, and that is a spirit of triumph and exultation; who shall condemn him? as defying any that should undertake it, or go about it. The second is the confirmation of this privilege from the several arguments which are brought to enforce it; and they are, I say, taken from four articles of our Christian faith. We will view them in their several order as they lie before us. The first is, The death of Christ; "It is Christ that died." Christ's dying for believers does infer their freedom from condemnation. Now the strength of this argument it does depend upon a threefold consideration. First, The death of Christ does free God's children from condemnation, upon account of the nature and quality of it, considered in itself as most sufficient to such a purpose as this is. This it is again in a twofold respect. First, The dignity of His person; it is Christ. If it had been any other person who had undertaken to reconcile us to God and to free us from condemnation, we might have notwithstanding doubted of it, and called it into question. The second is, The fulness of His satisfaction, Those for whom Christ hath died they cannot be condemned, because Christ by dying for them hath taken away all manner of guilt and condemnation from them. The third is, The interest and propriety which all believers have in this death, in these words. First, In the intention of Christ; He hath designed His death to be effectual to all His elect, and did with a special respect unto them lay down His life. Secondly, As to their own improvement and application; they have laid hold on this death of Christ, and so made it their own, and the virtue and efficacy of it. The third and last is, The justice of God Himself in reference to both. It is satisfied in the surety, and therefore it cannot in justice be required of the principal debtor; the Judge of all the world must needs do right. And so much for that, namely, the first argument to prove God's children free from condemnation, taken from the death of Christ. The second is taken from His resurrection; "yea rather," that is risen again. First, in reference to the mystery and thing itself, as a more excellent and transcendent dispensation. For Christ to be risen again, this is such a glorious mystery, as dazzles the most curious eyes, and affects all men that behold it even with admiration. Secondly, In reference to Christ Himself, rather as risen again, as that which is the greater honour and dignity to Him; for hereby was there a discovery of His Godhead and Divine nature. Thirdly, In reference to ourselves, as of greatest use and improvement to us. For Christ's resurrection it is the ground and foundation of ours; and so of all other comfort which belongs unto us. This is the sum of the business: That Christ sits at God's right hand as a testimony of the fulness of His redemption and the completeness of His sacrifice for us. This intercession of Christ does not consist in a formal prostrating of the body of Christ, but especially in these following particulars. First, In His appearing and presenting of Himself for us to His Father in both His natures (Hebrews 9:24). Secondly, As Christ does appear in heaven for us, so He does likewise further urge and present to God the Father the rigour and merit and efficacy of that sacrifice which He once made on earth for us. Thirdly, He does also actually apply this His death and merit and satisfaction to believers themselves. As Paul in the behalf of Onesimus, "Set this upon my account." Fourthly and lastly, Christ is said to intercede for us in all those particular suits and requests which He puts up in our behalf.

(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.