Exegetical and Hermeneutical Commentary of Romans 8:30

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

30. them he also called ] See above, on Rom 8:28, last note but one. In this chain of past tenses, the whole process is viewed as in its eternal completeness. We look back, as it were, from the view-point of glory.

justified ] See on Rom 2:13. The links in this golden chain are strictly consecutive. The “ call ” was to obedient faith; therefore justification, by the Divine order, followed. See cch. 3, 4, 5.

glorified ] A past tense used, with wonderful power, of a thing future. (See ch. Rom 5:2, where we have the “ hope of the glory of God.”) So indissoluble is the chain that the last link is here viewed as an accomplished fact because the first links are so. See, for a remarkable illustration, Eph 2:4-6. There the saints are already “seated in the heavenly places in Christ Jesus: ” such is their union with Him that, just as they are viewed as having gone through penal death, because He died, so they are viewed as having entered heaven, (as regards right of entrance), because He ascended.

It seems difficult, without violence to both the letter and spirit of this passage, to deny that it represents the salvation of “the children of God” as a line drawn from eternity to eternity: first, a sovereign Choice of souls; then the Call of the chosen, resulting in their Faith and their Acceptance; then the final entrance on heavenly Bliss of these same called ones; and also their Note and characteristic now, Love to God. The “scheme” thus indicated, called by whatever name, has always met with earnest criticism and opposition; but it is the only one which naturally fits St Paul’s language here and in ch. 9. It is really alien from Scripture only when it is stated as if it were a plan of which we saw the whole: assuredly in these things “we know in part ”. But this does not mean that we are not to accept what is revealed, just so far as it is revealed, with sincere submission, and with that encouragement and joyful assurance which certainly this passage, on any view of it, was meant to excite. See, on the whole subject, the equally careful and decided language of the 17th English Church Article; especially noting that the doctrine here stated is there viewed (in the spirit of this passage) as “full of unspeakable comfort [39] .” It must also be remembered that in the scheme in question the sanctification of the saved is viewed as quite as much fore ordained, and quite as necessary a part of the process, as any other; and that the only evidence to the conscience that the person is “foreknown” lies, not in any intuition of a Divine decree, but in the presence of faith and love, and their fruits, in heart and life. These will be always attributed, and justly, to Divine grace alone: but the presence of that grace will be traced in them alone.

[39] See further, Appendix F.

Fuente: The Cambridge Bible for Schools and Colleges

Moreover … – In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connection between that predestination and their certain salvation. The one implied the other.

Whom he did predestinate – All whom he did predestinate.

Them he also called – Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an external call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain connection between the predestination and the call, which will be manifested in due time. The connection is so certain that the one infallibly secures the other.

He justified – See the note at Rom 3:24. Not that he justified them from eternity, for this was not true; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events – the predestination precedes and secures the calling; and the calling precedes and secures the justification. The one is connected in the purpose of God with the other; and the one, in fact, does not take place without the other. The purpose was in eternity. The calling and justifying in time.

Them he also glorified – This refers probably to heaven. It means that there is a connection between justification and glory. The one does not exist without the other in its own proper time; as the calling does not subsist without the act of justification. This proves, therefore, the doctrine of the perseverance of the saints. There is a connection infallible and ever existing between the predestination and the final salvation. They who are subjects of the one are partakers of the other. That this is the sense is clear,

1. Because it is the natural and obvious meaning of the passage.

(2)Because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them that whom God foreknew he predestinated, and whom he predestinated he called, and whom he called he justified, and whom he justified might fall away and be lost forever?

Fuente: Albert Barnes’ Notes on the Bible

Rom 8:30

Moreover, whom He did predestinate, them He also called.

The golden chain

This consists of several links. The middle portion of it hangs down to earth, and comes into the view of men; but the ends of it are fastened to the two eternities and are both hidden. Note:–

I. The unbroken succession of steps in the accomplishment of the original purpose of God. Calling and justification are the principal links, but not all the links; they are sufficient, however, to show that between the eternity of purpose and the eternity of glorification there is no flaw or fracture. We gather from this view of the subject that to get possession of any one link is to get all the links–the unseen as well as the seen–and consequently the whole chain. Calling carries with it justification and glorification on the one hand, and predestination on the other.

II. The co-extensive uniformity of its successive realisations. Every link of the chain is equally comprehensive in the space it covers. The same subjects are handed over at every stage of the progress to the stage that follows. There is no reduction of the number as the process goes on; and if we leave out all intermediate steps, we may say, Whom He did foreknow, them He also glorified. Any two terms of the series may be brought into an equation, and if we wish to satisfy ourselves of our predestination, or of our salvation hereafter, then we have only to be clear about our interest in the calling, or in the justification. The unknown quantity may thus be determined by the known, because they are equivalents. Observe that glorified, like all the other expressions, is in the past tense. And this is used to express the certain and inseparable connection between the different progressive steps in the enumeration, or because what God has determined to do may be said to be done already. There is no tense to express the activity of God, with whom past, present, and future are an eternal now. But besides this, in Christ our salvation is always complete (Eph 2:5-6).

III. How entirely from beginning to end the whole work is attributed to God! Man acts no part. He is merely the subject. If we turn, however, to Rom 10:14, we have another chain which also begins with God and ends in glory; but there the aspect is human. Both are important. God works by instruments, but the success of the instruments are in His hands. Both these passages require to be taken together, in order to furnish a complete account of the process of salvation. Conclusion: Do not permit yourselves to be bewildered by the deep things of Gods eternal purpose and decrees. Rather seek to strike into the line of salvation at the calling of God. God calls you to believe on Christ, and if you call upon the name of the Lord you shall be saved, and only as you make your calling sure do you make your election sure. (P. Strutt.)

Predestination and calling

The book of Gods decrees is closed against the curiosity of man. The lion of the tribe of Judah only hath prevailed to open the book and break the seven seals thereof. How then am I to know whether I am predestinated or no? Until this question be answered my heart cannot rest. The answer is that God has published that page of the sacred decree whereon the character of the predestinated is recorded in His Word: Whom He did predestinate, them He also called. And if thou be called, it follows as a natural inference thou art predestinated. There are two kinds of callings. The first is the general call, which is given to every one that heareth the Word (Matthew; Isa 55:1; Pro 8:4); but the call of the text is personal. It is one that is heard and obeyed. Note:–

I. Illustrations of the call.

1. It is precisely similar to the case of Lazarus. The sinner is dead in sin. Sovereign mercy comes and cries, Come forth! and that man lives. Well, cries one, but what are the words which Christ uses when He calls a sinner from death? Why, any words. There came unto this hall a man to whom the simple reading of the hymn, Jesus, lover of my soul, was the means of his quickening. He said within himself, Does Jesus love me? then I must love Him.

2. While the sinner is dead in sin, he is alive enough to oppose God, as we see in the case of Saul of Tarsus. Let Peter say, Saul, why dost thou oppose Christ? The time shall come when thou shalt yet be His disciple, and Saul would laugh him to scorn. But when Christ dealt with him, he fell to the ground, and in a few days the persecutor becomes the preacher.

3. The effectual call may be illustrated in its sovereignty by the case of Zaccheus. There were many better men in the city than he. Why call him? Simply because the call of God comes to unworthy sinners.

4. To illustrate this call in its effects, take the case of Abraham. What a trial to Abrahams faith when he had to leave all that was so dear to him, and go he knew not whither! And yet God had a goodly land for him, and intended greatly to bless him.

5. When effectual calling comes to a man, at first he may not know it. You remember the case of Samuel, who mistook Gods voice for Elis.

II. And now as a matter of examination let each man judge himself by certain characteristics of the calling. It is–

1. A holy Calling (2Ti 1:9). If you are living in sin, you are not called.

2. A high calling (Php 3:13-14). Has then your calling lifted up your heart and set it upon things above?

3. A heavenly calling (Heb 3:1). Is thy calling a call to heaven as well as from heaven?

4. A call, not to the righteous, but to sinners.

5. A call out of darkness into Gods marvellous light (1Pe 2:9).

6. A call to liberty (Gal 5:15).

7. A call to the fellowship of Christ (1Co 1:9).

III. Consolation.

1. If I am called, then I am predestinated, there is no doubt about it. The scheme of salvation is like the chain which we see at horse-ferries, fixed into one staple on this side of the river, and into another at the other side, but the greater part of the Chain is under water. You only see it as the boat moves on, and as the chain is drawn out of the water by the force that propels the boat. I can see that part of the chain, which is named calling, but blessed be God, that is joined to the side that is called election, and to the side called glorification.

2. If a man be called, he will certainly be saved at last (Rom 11:29). (C. H. Spurgeon.)

Called of God

I. The nature of this calling. There are two calls of God.

1. The outward call of the gospel. Many are called, but few are chosen. To know how ineffectual this often is, I need only look around me. How many sat here ten, twenty, forty years ago, and here they still sit, quite unaffected (Eze 33:31-32).

2. An inward and effectual call. By this call the sinners heart becomes softened, his mind enlightened, his will subdued. While others play about the net of the gospel, he enters into it, and is saved thereby. The outward call often brings men into the profession of Christ; the inward call always brings men into the possession of Christ. It is a call–

(1) From sin to holiness.

(2) From the world to Christ.

(3) From danger to glory.

II. The means by which this is effected.

1. The operations of Gods providence.

(1) Everything in nature God makes to speak; the heavens declare His glory, the firmament showeth forth His handiwork.

(2) Then there is the voice of conscience, and God makes this a means of effectual calling, by making it speak so loud that the man cannot resist.

(3) Sometimes He employs the voice of affliction. Hear ye the rod, and Him that hath appointed it.

2. The preaching of the gospel.

3. The influences of the Holy Spirit. Ministers knock at the door of mens hearts, but the Spirit keeps the key; and He unlocks the door and enters in.

III. The properties of this calling.

1. It is a powerful call. The Turkish ambassador wished to see Mahomet the seconds scimitar, by which it was said he had accomplished such wonderful exploits; when he showed it to him, he said, I dont see anything different in it from others. And he immediately replied, The virtue of the weapon depends upon the strength of my arm, and the wisdom and the power with which I have used it. It is precisely so with the gospel. In this call nothing less than the arm of the Lord will do. Must not that be mighty which conquers the proud heart, subdues the stubborn will, and enlightens the dark understanding?

2. A heavenly call (Heb 3:1).

3. A high calling (Php 3:14).

4. An immutable calling (Rom 11:29).

Conclusion: Admire and magnify–

1. The exceeding grace of God towards you in–

(1) The freeness of this call.

(2) The honour of this call.

2. Take pains clearly to ascertain your calling. Two things certify it. He who is called of God–

(1) Responds to Gods call.

(2) Is deaf to other calls. And further, shall I not say, pity such as are uncalled?

3. Those who feel you are still uncalled, see the misery of your condition. It is said that the cure is half effected when the physician or the patient knows what causes the disease.

(1) Put yourselves in the way to be called. The same feet that carry you to the theatre, and to places of wretchedness, can bring you to the house of God.

(2) Beg of God to call you effectually. (J. Sherman.)

The folly of exclusively regarding predestination

Did you ever hear of a certain Ludovic, an Italian philosopher, who had imbibed the idea of predestination to the exclusion of every other truth? He could see nothing but fate, and thought religious activity useless. A physician who attended him during his sickness, a godly man, desiring to convince him of his error, said to him as he stood by his bedside, I shall not send you any medicine, I shall not attend to you; in fact, I shall not call any more, because if you are to live you will live, and if you are to die you will die; and therefore it is of no use my attending to you He went his way, but in the watches of the night, Ludovic, who had been the slave of a notion, turned it over and saw the folly of it: he saw that there were other truths besides predestination, and he acted like a sane man. As God accomplishes the healing of the sick by the use of medicines, He usually accomplishes also the saving of souls by the means of grace; and as I, not knowing whether I am elected to be healed or not, yet go to the physician, so I, not knowing whether I am elect to be saved or not, yet will go to Jesus as He bids me go, and put my trust in Him, and I hope I shall be accepted in Him. (C. H. Spurgeon.)

Seeking and election go together

There was wit and wisdom, and a whole volume of thought in the old negros reply to Governor Vance, who asked him, Well, now, Joe, do you really believe in this election of God that you speak of? Indeed I do, Massa Vance, was the serious reply. Well, do you think I am elected to be saved? Scasly know, Massa; but I never heard of any one being lected who wasnt a candidate. And there is the point–humble seeking and election to grace go together.

Whom He called, them He also justified.

Of the benefits of effectual calling

I. In this life.

1. There are three leading benefits which Christians partake of here.

(1) They are all justified (Rom 8:1).

(2) They are all adopted children of God (Eph 1:5). They are brought out of the devils family, and made members of the blood-royal of heaven (Eph 3:15).

(3) They are all sanctified (1Co 1:30; 1Th 4:7).

2. There are other benefits which accompany or flow from these. For these come not alone, but each of them is the opening of a treasure to the called, the striking up of a fountain, that runs out in many streams (Eph 1:3).

(1) Reconciliation with God (Rom 5:1).

(2) Access to God, as children to a Father (Eph 3:12). The war being ended, and peace concluded, the communication betwixt heaven and earth is opened.

(3) Freedom from the slavery of sin and Satan (Joh 8:32).

(4) A right to eternal life (Rom 8:17; Act 20:32; 2Co 5:1).

II. In the life to come. These are comprehended in one word, glorification. At death the converted soul is received into heaven; at the last day his body will be gloriously raised, and both soul and body made perfectly happy for ever (2Th 2:14).

III. Uses.

1. Of information. This doctrine lets us see–

(1) That the gospel is the best news that ever was heard in the world, and the most excellent offer that ever was made to poor sinners (Eph 3:8).

(2) That God deals very liberally and kindly with His people that answer His call. They get much in hand, and yet far more in hope (Psa 84:11), and they can never be shaken out of their privileges (Rom 11:29; Heb 12:28).

(3) Whatever men lose by complying with and following the gospel-call, they are gainers (Php 3:8). He was a wise merchant that sold all to buy the pearl of great price.

2. Of exhortation.

(1) To unconverted sinners. Comply with the gospel-call.

(a) While ye do not, ye have no part or lot in these benefits. Ye are not justified; the sentence of condemnation is standing in force against you (Gal 3:10; Joh 3:1-36.). Ye are none of Gods children, but of the devils (Joh 8:44). Ye are not sanctified. A form of godliness ye may have, but the power of it ye are strangers to.

(b) If ye will come to Christ on His call, ye shall partake of all these benefits. If your sins were never so great and many, they shall be pardoned (Isa 55:7), Ye shall be the children of God through Jesus Christ (Joh 1:12). Ye shall be made holy (1Co 6:11).

(2) To converted sinners that have answered the call. Labour to know your great privileges for time and eternity (2Pe 1:10).

2. Be thankful for these privileges (1Jn 3:1).

3. Walk worthy of the vocation, that is, humbly, holily, heavenly, contentedly, patiently, and cheerfully, in hopes of the glory that is to be revealed. (T. Boston, D.D.)

Whom He justified, them He also glorified.—

Justification and glory

I. Justification is–

1. An act of God passed upon a person needing it, consequently upon a person who could not justify himself. The guiltless need no justification; they have it already. He justifies.

2. The result of sovereign grace. By the works of the law shall no flesh living be justified. I cannot earn justification.

3. Has for its matter and means the righteousness of Jesus Christ, set forth in His vicarious obedience, both in life and death. Obedience alone can justify, and where can we have it but in Jesus our substitute?

4. The practical way of its application is by faith. It is not by repenting that we are justified, but by believing.

5. An instantaneous act. Sanctification needs a whole life, justification needs no appreciable time. The sinner looks to Christ, his sin is gone in a moment. Sanctification, moreover, progresses or declines; but justification is complete.

6. An infallible act. It is God that justifieth; where, then, can there be a mistake?

7. An irreversible act. Once justified you shall never be condemned.

8. It is generally attended with such a flood of joy, that I think you must know it, Bunyans pilgrim did not lose the burden off his back and not know it; but as soon as it was gone, he gave three great leaps for joy, and went on his way singing.

II. Glory. How that golden word has been debased in the coinage of human speech. It has come to mean the glitter of wars helmet, and the noise of the crowds hurrahs. Whom He justified, them He also glorified. They follow close together. A little stream divides them, but the apostle says nothing about it, so we will not say anything. Death is not worth thinking of, it is swallowed up in victory. There is–

1. The glory which disembodied spirits are enjoying now. The moment that the soul leaves the body, the justified soul is in glory. Romanism holds that some of the best saints go to heaven when they die; but that the great mass of inferior saints must undergo purgation. But the dying thief was no eminent saint. The only good deed that we ever read of his doing was when he claimed Christ as Lord, and rebuked his fellow-thief for slandering the Saviour. Yet, hear the words, To-day shalt thou be with Me in paradise. Nor is this the only instance. We find, when Lazarus died, that he was carried by angels into Abrahams bosom. Stephen expected the Lord Jesus to receive his spirit, and the apostle Paul was in a strait betwixt two, being willing to depart and to be with Christ. In Eph 3:15, the apostle mentions the whole family as being in heaven and earth, but he speaks of none of the Lords people being in limbo. Those whom we are bidden to follow, in Heb 6:12, are now inheriting the promises. Let the voice of God decide the case for ever (Rev 14:13). The glory of paradise was that God walked there in the cool of the evening with His creatures; and the glory of heaven is, that they need no candle, neither light of the sun, for the Lord God giveth them light, and the days of their mourning shall be ended.

2. The resurrection glory which they will enjoy when soul and body shall be reunited. This will be a joyful meeting. Soul and body often quarrel here; but they are always loath to part, which proves how true is the wedlock between them; but what a happy meeting it will be when there will be no more jars between this husband and wife, when the soul and body shall be merged together in the perfection of union. Then, whatever may be the splendour of Christ will be the splendour of His people.

III. The connection between justification and glory.

1. A justified person has in him the bud of glory. What is glory?

(1) It is a state of perfect peace. Therefore, being justified, we have peace with God through Jesus Christ our Lord.

(2) It is a state of rest. We, which have believed, do enter into rest.

(3) It is a state of safety. When sin is pardoned, I am secure.

(4) It is a state of nearness to God; He hath made us nigh by the blood of His Son.

(5) It is communion with Christ. But we have already boldness and access through Jesus. Inside the acorn there is the whole oak, and within justification there is heaven, with all its light, life, love, joy, and security. Glory is begun below.

2. Justification is a claim to glorification. He that is right in the eye of the law, has a claim to the protection and smile of the law.

3. Justification would be but a very sorry gift of God, if it did not involve glory. (C. H. Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 30. Whom he did predestinate, c.] The Gentiles, whom He determined to call into his Church with the Jewish people, He called-He invited by the preaching of the Gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here refers to what had already taken place for the calling, justifying, and glorifying are here represented as having already taken place, as well as the foreknowing and the predestinating. It is therefore reasonable to suppose that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not as though they were.

He also justified] Pardoned the sins of all those who with hearty repentance and true faith turned unto him.

He also glorified.] He has honoured and dignified the Gentiles with the highest privileges, and he has already taken many of them to the kingdom of glory, and many more are on their way thither; and all who love him, and continue faithful unto death, shall inherit that glory eternally. Hence it is added, them he also glorified; for all the honours which he confers on them have respect to and are intended to promote their endless felicity; and though the terms are here used in a more general sense, yet, if we take them more restrictedly, we must consider that in the work of justification sanctification is implied; justification being the foundation and beginning of that work. From all this we learn that none will be glorified who have not been sanctified and justified; that the justified are those who have been called or invited by the Gospel of Christ; that those who have had this calling are they to whom God determined to grant this privilege-they did not choose this salvation first, but God sent it to them when they knew him not-and therefore the salvation of the Gentile world, as well as that of the Jews, comes through the gratuitous mercy of God himself, was the result of infinite designs, and stands on the same ground as the calling, c., of the Jewish people. The word , which we render glory, and , to glorify, both mean to render illustrious, eminent, c., &c., in various parts of the New Testament and in this sense the verb is used Joh 11:4; Joh 12:23, Joh 12:28; Joh 13:31, Joh 13:32; Joh 14:13; Joh 15:8; Joh 21:19; Ac 3:13; Ac 11:13; in none of which places eternal beatification can be intended. Here it seems to mean that those whom God had called into a state of justification he had rendered illustrious by innumerable gifts, graces, and privileges, in the same manner as he had done to the Israelites of old.

The whole of the preceding discourse will show that every thing here is conditional, as far as it relates to the ultimate salvation of any person professing the Gospel of Christ; for the promises are made to character, and not to persons, as some have most injudiciously affirmed. The apostle insists upon a character all along from the beginning of the chapter. Ro 8:1: There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Ro 8:13: If ye live after the flesh, ye shall die, c. The absolute necessity of holiness to salvation is the very subject of his discourse this necessity he positively affirms, and establishes by the most solid arguments. At the very entrance of his argument here, he takes care to settle the connection between our calling and our love and obedience to God, on purpose to prevent that mistake into which so many have fallen, through their great inattention to the scope of his reasoning. Ro 8:28: All things work together for good – To whom? To THEM that LOVE GOD: to them that are the called according to his purpose. To them that love God, because they are called according to his purpose; for those only who love God can reap any benefit by this predestination, vocation, or any other instance of God’s favour. See the observations at the end of this chapter, (Ro 8:39 (note)).

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He hath already given them the beginning and pledge thereof in grace; and will in due time bring them to the possession of eternal life and glory. Some, under this term of glorification would have sanctification included; because, otherwise, they think there is a great defect in this chain of salvation, here set down by the apostle, of which sanctification is one special link; but this is rather to be couched and included in effectual calling, which is the third link, and already spoken of.

Fuente: English Annotations on the Holy Bible by Matthew Poole

30. Moreover“And,”or “Now”; explanatory of Ro8:29 In “predestinating us to be conformed to the imageof His Son” in final glory, He settled all the successive stepsof it. Thus

whom he did predestinate,them he also calledThe word “called” (as HODGEand others truly observe) is never in the Epistles of the NewTestament applied to those who have only the outward invitationof the Gospel (as in Mat 20:16;Mat 22:14). It always means”internally, effectually, savingly called.” Itdenotes the first great step in personal salvation and answersto “conversion.” Only the word conversion expressesthe change of character which then takes place, whereas this”calling” expresses the divine authorship of thechange, and the sovereign power by which we are summoned,Matthew-like, Zaccheus-like, out of our old, wretched, perishingcondition, into a new, safe, blessed life.

and whom he calledthus.

them he alsojustifiedbrought into the definite state of reconciliationalready so fully described.

and whom he justified, themhe also glorifiedbrought to final glory (Rom 8:17;Rom 8:18). Noble climax, and sorhythmically expressed! And all this is viewed as past; because,starting from the past decree of “predestination to be conformedto the image of God’s Son” of which the other steps are but thesuccessive unfoldingsall is beheld as one entire, eternallycompleted salvation.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Moreover, whom he did predestinate,…. Not to sufferings, which are not expressed nor designed, but to grace and glory after mentioned. This predestination is of particular persons, who, in consequence of it, are called, justified, and glorified; it is the effect of divine grace, and entirely owing to it; it is the source of all the other blessings of grace, and is therefore placed at the head of them, and secures them all:

them he also called; not to afflictions: many may be called to afflictions, and endure them, who are neither justified nor glorified; besides, the people of God, though they meet with many afflictions, between their call to eternal glory, and their enjoyment of it, yet they are not so much called to afflictions, as to patience under them: their call is of grace, by special grace, to peculiar blessings of grace, and to a kingdom and glory; and this their calling is secured by predestination, and connected with glorification: and whom he called,

them he also justified; the meaning of which is, not that he approved of them as sincere and faithful, on account of their faith and patience in sufferings; for neither of their sufferings, nor of their faith and patience in them, is there the least mention in the passage; nor can any instance be produced of the use of the word “justified” in this epistle, or elsewhere in this sense: but the meaning is, that such persons whom God predestinates and calls, he makes them righteous by the imputation of the righteousness of his Son unto them; which is unto all, and upon all them that believe; by which they are justified before God, and in their own consciences, from all sin, and so secured from all wrath and condemnation; wherefore glorification stands inseparably connected with it:

and whom he justified, them he also glorified; which is not meant of being made glorious under sufferings; nor of being made glorious by the extraordinary gifts of the Spirit; for the word is never used in this sense, nor is God ever said to glorify his people in this way; and the apostle is speaking of the saints in general, and not of particular ones: if this was the sense, none would be predestinated, called, and justified, but such who have the extraordinary gifts of the Spirit; and none would have the extraordinary gifts of the Spirit, but such persons; whereas many have had these, and yet no interest in the grace of God, and everlasting happiness: but eternal glory is here meant, which is what the apostle had been speaking of in the context; is what the elect are predestinated and called unto; and which their justification gives them a right and title to; and will consist in a likeness to Christ, in communion with him, in an everlasting vision of him, and in a freedom from all that is evil, and in an enjoyment of all that is good; and so the great end of predestinating grace will be answered in them mentioned in the foregoing verse: now this glorification may be said to be already done, with respect to that part of God’s elect, who are in heaven, inheriting the promises; and is in some sense true also of that part of them which is on earth, who are called and justified; being made glorious within by the grace of Christ, and arrayed and adorned with the glorious robe of his righteousness; by the one they have a meetness, and by the other a right to eternal glory; of which this grace they have received is the beginning, pledge, and earnest: besides, they are already glorified in Christ, their head and representative, and in the view of God, and with respect to the certainty of it, it being prepared and made ready for them, is in the hands of Christ for them, and is insured to their faith and hope. It is an observation of a Jewish writer n,

“that a thing , “which is decreed to be”, is spoken of in the past tense:”

this is the Scripture style concerning things decreed, and such is the glorification of all God’s elect.

n Aben Ezra, in Jon. ii. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Called ()

–Justified ()

–Glorified (). All first aorist active indicatives of common verbs (, , ). But the glorification is stated as already consummated (constative aorists, all of them), though still in the future in the fullest sense. “The step implied in is both complete and certain in the Divine counsels” (Sanday and Headlam).

Fuente: Robertson’s Word Pictures in the New Testament

1) “Moreover whom he did predestinate,” (hous de proorisen) “But (those) whom he fore or preordained,” men, not angels, whose salvation he preset – (provision for -deliverance) for all the world “in Christ,” in sending Christ to give himself a ransom for all men, not for angels, 1Ti 2:6; Heb 2:9; to gather together all things in Christ, Eph 1:9-10.

2) “Them he also called,” (toutous ekalesen) “These he called, called to salvation, called to obedient worship and service; Isa 1:18; Isa 45:22; Isa 55:6-7; Mat 4:16-19; Mat 11:28; Rom 9:24; as he who called us is holy, so are we to be holy in al I behavior, 1Pe 1:15; Eph 4:1; Eph 4:4.

3) “And whom he called,” (kai hous ekalesen) “and (those) whom he called;” in purpose, in revelation, thru the law, the church, the Son, and the redeemed, saying “Whosoever will let him come and take” Rev 22:17.

4) “Them he also justified,” (toutous kai edikaiosen) “these he justified;” or acquitted “in him,” in Christ, in his foreknown purpose, predestination, and age-long call, with outstretched hands; yet, individuals must receive his call, in Christ, to receive its benefits, Pro 1:23-29; Isa 65:1-2; Rom 10:21. Abram did, Rom 4:4-5.

5) “And whom he justified,” (hous de edikaiosen) “Moreover whom he justified;” acquitted or set free from personal condemnation and eternal death “in Christ,” Rom 4:16; Rom 5:1.

6) “Them he also glorified,” (toutous edoksasen) “These he glorified;”

God glorified in his purpose-provision, in Christ, Isa 53:5-11; 2Co 5:21, In Christ and through the church -thru which they are to give glory to him today, Eph 3:21.

Fuente: Garner-Howes Baptist Commentary

30. And whom he has foredetermined, ( præfinivit,) them has he also called, etc. That he might now by a clearer proof show how true it is that a conformity with the humiliating state of Christ is for our good, he adopts a graduating process, by which he teaches us, that a participation of the cross is so connected with our vocation, justification, and, in short, with our future glory, that they can by no means be separated.

But that readers may better understand the Apostle’s meaning, it may be well to repeat what I have already said, — that the word foredetermine does not refer to election, but to that purpose or decree of God by which he has ordained that the cross is to be borne by his people; and by declaring that they are now called, he intimates, that God had not kept concealed what he had determined respecting them, but had made it known, that they might resignedly and humbly submit to the condition allotted to them; for calling here is to be distinguished from secret election, as being posterior to it. That none then may make this objection — that it appears to no one what lot God has appointed for him, the Apostle says, that God by his calling bears an evident testimony respecting his hidden purpose. But this testimony is not only found in the outward preaching of the gospel, but it has also the power of the Spirit connected with it; for the elect are there spoken of, whom God not only addresses by the outward word, but whom he also inwardly draws.

Justification may fitly be extended to the unremitted continuance of God’s favor, from the time of our calling to the hour of death; but as Paul uses this word throughout the Epistle, for gratuitous imputation of righteousness, there is no necessity for us to deviate from this meaning. What Paul indeed had in view was to show that a more precious compensation is offered to us, than what ought to allow us to shun afflictions; for what is more desirable than to be reconciled to God, so that our miseries may no longer be tokens of a curse, nor lead us to ruin?

He then immediately adds, that those who are now pressed down by the cross shall be glorified; so that their sorrows and reproaches shall bring them no loss. Though glorification is not yet exhibited except in our Head, yet as we in a manner behold in him our inheritance of eternal life, his glory brings to us such assurance respecting our own glory, that our hope may be justly compared to a present possession.

We may add, that Paul, imitating the style of the Hebrew language, adopts in these verbs the past instead of the present tense. (270) A continued act is no doubt what is meant, according to this import, “Those whom God now, consistently with his purpose, exercises under the cross, are called and justified, that they may have a hope of salvation, so that nothing of their glory decays during their humiliation; for though their present miseries deform it before the world, yet before God and angels it always shines forth as perfect.” What Paul then means by this gradation is, That the afflictions of the faithful, by which they are now humbled, are intended for this end — that the faithful, having obtained the glory of the celestial kingdom, may reach the glory of Christ’s resurrection, with whom they are now crucified.

(270) [ Turrettin ] gives somewhat a different reason: “Paul speaks of these things as past, because they are as already done in God’s decree, and in order to show the certainty of their accomplishment.”

Fuente: Calvin’s Complete Commentary

I DONT KNOW THAT I AM OF THE ELECT

Rom 8:30

SOMETIME ago in a special meeting I found a young lady student under deep conviction of sin. She rose for prayers on two or three consecutive mornings. She remained to talk and gave every evidence of the deepest sense of sin, but after some days the shadows seemed to be still resting upon her soul and she would not say she had accepted Jesus as Saviour.

At last I urged her to tell me what was in the way. I said, Are you willing to give up the world? Yes, she was! I said, Have you cast yourself upon the Lord, begging for His forgiveness? She replied in the affirmative. I said, Have you looked to this promise, Him that cometh to Me I will in no wise cast out? She answered, I have. What, then, is your difficulty? Well, she said, in a hesitating manner, I dont know that I am of the elect. When I asked, Where did you get the idea that some were elected to salvation and some were not so elected? I learned that she had been brought up in the midst of people who were not only hyper-Calvinists but possibly Fatalists, and that she was more familiar with this nights text than with any other in all the Word of God. Three days after that she had come out into the perfect light and her face was as radiant as her spirit had been gloomy. Her testimonies in the meetings were joyfully made and her influence was exerted that others might be saved.

Now I propose to take up her excuse tonight, for it is probably the very same that some here have been wont to present.

Whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified.

What shall we then say to these things? If God he for us, who can he against us? (Rom 8:30-31).

Three things suggested by this thirtieth verse I want to emphasize:

LISTEN, AND GOD WILL CALL YOU

The impression that prevails with some people that God only calls a few of His favorites is also absolutely false. Isaiah, speaking for God, said, Ho, every one that thirsteth, come ye to the waters. And God, by the mouth of the same Prophet, cries, Look unto Me, and he ye saved, all the ends of the earth: for I am God, and there is none else (Isa 45:22).

The Gospel is Gods call to salvation. When Paul was at Antioch preaching to those people, after having reviewed for them some of the Old Testament prophecy touching the Christ to come, he showed how they had been fulfilled in the appearance of the Son of Man; and then he said, Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent (Act 13:26). And the same Apostle, writing his Epistle to the Romans, said, For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek (Rom 1:16); and in the same Epistle (Rom 3:22-23), speaking of the righteousness which came by Jesus Christ, Paul taught that between Jew and Greek there is no difference: for all have sinned; and come short of the glory of God.

No man ever hears the Gospel, no matter who he is and to what stock he belongs, but God is calling to him. Perhaps you have read how Katherine Booth went to Paris and hired a fashionable ballroom not far from the Grand Opera and began to preach the Gospel in the simplest, plainest and most pungent way. The room was crowded with grand gentlemen and elegant ladies who came in opera dress, carrying gold eye-glasses and wearing glittering diamonds, and maintaining the bearing of Parisian society folks; and this painted, powdered crowd filled every available seat. When Mrs. Booth knelt to pray they were surprised at her attitude and the power of her petition; and when she began to speak on the subject, Has God left Paris? they listened with amazed wonder, turning their glasses upon her as they were wont to do with their theatrical stars. But very shortly a solemn hush fell over the audience; the straightforward words of the speaker were accomplishing wonders. Fans were folded, glasses were forgotten, social airs put aside, and a longing for a better life could be seen in many of the faces upon which she looked. Some were unable to restrain their tears and others sobbed on account of their sins. There in that wicked city of Paris, God, by His Gospel, was calling the people who had put Him out of their minds and had entertained little purpose of ever making their peace with Him.

One evidence of the inspiration of Gods Word is in the fact that when it is faithfully spoken men feel that through it God is calling them to repentance and reformation. To you is the word of this salvation sent (Act 13:26).

Conviction is the Spirits call. When Christ was departing this world He said, If I depart, I will send Him (the Comforterthe Spirit) unto you. And when He is come, He will reprove the world of sin * * Of sin, because they believe not on Me (Joh 16:7-9). When John was about to finish the sacred canon God said unto him, Write * * The Spirit and the bride say, Come you may be sure when you are convicted of sin that it is the Spirits call.

There is no more eloquent call that can ever come to you, and no call you will better understand. I know right well that the sound of my voice in asking you to be reconciled is not to be compared with that still small voice with which the Spirit speaks, showing you that you are the sinner and that Jesus is your only Saviour, saying, Accept Him and live.

Dr. George F. Pentecost told how a poor little ragged Scotch girl came to him when he was preaching one night in Aberdeen. As he looked upon her he thought she was a little beggar; and so she was, but it was not silver and gold she sought. Speaking to her he said, Lassie, what do you want? Standing on her tiptoes she beckoned him, and as he bent down his ear, she whispered into it, I want to get saved. He was surprised and startled at the intensity of her utterance. He said to her, You want to get saved! Aye Sir, I do. Lassie, why do you want to get saved? Again on her tiptoes, she whispered in his ear, Because I am a sinner.

He took her by the hand and led her to one side away from the people who were standing near. When alone he said, How do you know you are a sinner? Who told you so? God says so in the Book; and then, I feel it right here, she said as she laid her little hand on her breast, smiting herself as did the publican when he cried, God be merciful to me a sinner. Well, said Dr. Pentecost, do you think I can save you? Up to this time she had spoken in whispers, but in answer to that question her eyes flashed fire, and she said, No! No! man, you cannot save me. No man can save a sinner; but Jesus can save me. Gods Spirit had spoken to her heart and she knew her call. And you know yours if the Holy Ghost is calling you, for when He is come He convicts of sin; of sin, because they believe not on Me (Christ).

The promises are Christs call. There will be thousands in Heaven, if not millions, who made their peace with God, their calling and election sure by putting faith in the words, All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out (Joh 6:37). And every other promise of salvation made by the Son of God is His call to the sinner.

Mr. Moody once said, Suppose I am taking a walk and come near to a great hall, and speaking to the policeman, ask, Who are invited to this meeting? Those who have tickets, he replies. I have no ticket, so I say it is not for me. I walk on further and I read over the door, This is only for those belonging to the Society. Of course I cannot go in. Yet a little distance, and a large public building, a club. Only members admitted, I read on the door. It is not for me either and I go further still and come to another building and over the door is written, Whosoever will, let him come in. And, it is for me this time. Whosoever, that means me and in I go. Christ put it just like that, Whosoever believeth in Him should not perish, but have everlasting life. Whosoever will, let him take the water of life freely. Yes, but some one says, there is another side to that. Christ said, No man can come unto Me, except the Father which sent Me draw him , and Mr. Moody replies, Well, I say, Christ is drawing men, I, if I be lifted up from the earth, will draw all men unto Me. That is according to the Word.

And I want to know tonight if He is not drawing you unto Himself. Listen! Hear what Christ says and understand that you are called unto salvation.

Every sinner having heard the promises of the Son of God has a right to say:

I hear Thy welcome voice That calls me, Lord, to Thee,For cleansing in that precious Blood,That flowed on Calvary.

Though coming weak and vile,Thou dost my strength assure;Thou dost my vileness fully cleanse,Till spotless all, and pure.

Tis Jesus calls me on To perfect faith and love,To perfect hope and peace and trust,For earth and heaven above.

All hail! atoning Blood!All hail! redeeming grace!All hail! the gift of Christ, our Lord,Our Strength and Righteousness.

I am coming, Lord!Coming now to Thee!Wash me, cleanse me in the Blood That flowed on Calvary!

ACCEPT CHRIST AND GOD WILL JUSTIFY YOU

Moreover, whom He did predestinate, them He also called: and whom He called, them He also justified (Rom 8:30).

That passage must be interpreted in the light of other Scripture. Not every one that is called will be justified. Twice Christ taught us this thing. In Mat 20:16 He said, The last shall be first, and the first last: for many be called, but few chosen. And again in the twenty-second of Matthew, speaking of the parable of the marriage of the kings son, He tells us that

when the king came in to see the guests, he saw there a man which had not on a wedding garment:

And he saith unto him, Friend, how earnest thou in hither not having a wedding garment? And he was speechless.

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

For many are called, but few are chosen (Mat 22:11).

Gods proffers are universal. How; any one can be troubled over the question whether they belong to the elect or not, in the face of what God has said in His Word, I do not understand.

God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. It is written of Jesus Christ, He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. And, as Mr. Moody said, speaking to this excuse: The Lord Jesus seems to have seen how men were going to stumble over this doctrine of predestination, so after He had been thirty or forty years in Heaven, He came down and spoke to John one Lords Day in Patmos, and He told John some things He wanted him to write to the churches, and as John kept on writing until he came near to the end, Jesus said, Now, John, before you close the Book put in this, The Spirit and the bride say, Come. And let him that heareth say, Come But there will be some that are deaf, and they cannot hear, so add, Let him that is athirst come; but put it still broader John, Whosoever will, let him take the Water of Life freely The Book was sealed, as it were, with that. It is the last invitation in the Bible Whosoever will. And He meant it or He would not have closed His canon with it.

The souls election depends upon the souls choice. Thou, my friend, art the only person who can settle this question of election. It is not settled in Heaven; it is settled on earth. It is not settled of the Lord; it is settled by man. If the poor publican had never said, God be merciful to me a sinner, God would never have been able to declare that He went down to his house justified. If the dying thief had not cried, Lord, remember me when Thou comest into Thy Kingdom, the Son of God would never have said, Today shalt thou be with Me in paradise. It was when Peter said, Lord, save me, that Christ immediately put forth His hand and lifted him up. The promise is that when you come to Him He will not cast you out. It is His to save. It is yours to come.

I often think of that story told of Senator Vance of North Carolina, who used to be a favorite in the Senate, and who had a broad strip of Calvinism in him.

Going along the road in Buncomb County one day he overtook a venerable colored man with whom he thought to have a little fun. Well, Uncle, said the Governor, are you going to church? No, sah; not edzatly. Im gwine back from church. You are a Baptist, I reckon, arent you? No, sir, I aint no Baptist! De mos of the brederan and sisteren about heah has ben unde de watah. Methodist, then? No, Sah, I aint no Mefodis nudder. Campbellite? No, sah, I cant errogate to myself the Camelite way of thinkin. Well, what in the name of common sense are you then? rejoined the Governor. De fac am, Boss, said the old man, my ole massa was a herald of de cross in de Presbweterian church, and I was fotched up in dat faith. What, you dont mean it? That is my church. And do you believe in all the Presbyterian creed? Yes, dat I does. Do you believe in the doctrine of predestination? I dont know dat I recognize de name, sah. Why, do you believe if a man is elected to be saved he will be saved; and if he is elected to be lost, he will be lost? Oh, yes, Boss, I believe dat. Its Gospel talk, dat is. Well now, take my case. Do you believe I am elected to be saved?

The old man hesitated a moment as if trying to think out a respectful answer. Then he shook his head dubiously. Come, now, said the Governor, answer me straight. Do you think I am elected to be saved?

Well, Ill tell you what it is Mars Zeb. Is been libben in dis heah worl nigh onto sixty years and I nebber yet heerd ob a mans being lected widout he was a candidate. And the old colored mans theology was Biblical. Every candidate for holy living will be chosen for Heaven. Every man who accepts Jesus Christ as Saviour will be accepted by Christ. Every soul that surrenders itself to the Son of God will be saved.

Your justification will follow the acceptance.

Whom He called, them He also justified.

Therefore by the deeds of the Law there shall no flesh be justified in His sight.

Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified.

For if righteousness come by the Law, then Christ is dead in vain.

Therefore we conclude that a man is justified by faith without the deeds of the Law

Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.

Some people are wont to tell us that if a man does the best he knows God will justify him at the last, but the author of The Plan of Salvation has shown the fallacy of that argument by an illustration.

He tells us that when the English army under Harold, and the Normans under William the Conqueror, were set in array for the fearful conflict which decided the fate of the two armies, and the political destinies of Great Britain, William, perceiving that he could not by a fair attack move the solid columns of the English ranks, had recourse to a false movement in order to gain the victory. He gave orders that one flank of his army should feign to be flying from the field in disorder. The officers of the English army, believing the falsehood, pursued them and were cut off. The second false movement was equally successful, and by these the fortunes of the day were determined. The English did the best they knew and yet they acted upon a falsehood, and the consequence was the destruction of a great part of their army and the establishment of the Norman power in Britain. To suppose that one is to be justified by doing the best he knows is to accept the devils philosophy by which he deceives and destroys men. When you know the truth, the truth shall make you free. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the, Law of Moses (Act 13:38-39).

THE JUSTIFIED WILL BE GLORIFIED

Whom He justified, them He also glorified.

That glory is begun here below. Paul speaks of this glory which is Christ in you the hope of glory.

Dr. Foss tells of a good woman who lived in the city of Brooklyn, who knew the grace of God in its richness, but who was enduring great affliction in her body. But, he says, her room was always an open gate to Heaven. One day he had a message from her that she was in trouble and wished to see him. He went as soon as possible and when he inquired what the trouble was, she answered, I cannot pray any more. As soon as I begin, my prayers are all turned into Hallelujahs. I would have esteemed it a privilege if God had permitted me to spend my remaining days in praying for my friends, but every time I open my mouth it is to shout His praise. Blessed experience! Glory begun below.

Some Modernists have held to scorn a song, the refrain of which runs, That will be glory for me, and suggested that such a selfish conception of the sight of Christs face and the experience of Heaven reveal sinfulness rather than saintliness, but all such spokesmen have misinterpreted the meaning of the hymn, as the words indicate:

When all my labors and trials are oer,And I am safe on the beautiful shore,Just to be near the dear Lord I adore,Will thro the ages be glory for me.

When, by the gift of His infinite grace,I am accorded in Heaven a place,Just to be there and to look on His face,Will thro the ages be glory for me.

Friends will be there I have loved long ago;Joy like a river around me will flow;Yet, just a smile from my Saviour, I know,Will thro the ages be glory for me.

The word glory here is not used in the sense of exaltation or honor, but rather in the thought of joy and rejoicing; and yet, who doubts that in that joy and rejoicing, as well as in the completed character of the scene, glorification is perfected?

Fuente: The Bible of the Expositor and the Evangelist by Riley

(30) Predestinate.This is the term which seems most to interfere with human free-will. Foreknowledge does not interfere with free-will, because the foreknowledge, though prior in point of time, is posterior in the order of causation to the act of choice. A man does not choose a certain action because it is foreknown, but it is foreknown because he will choose it. Predestination (the word is not inadequately translated) appears to involve a more rigorous necessity. All we can say is that it must not be interpreted in any sense that excludes free-will. Free-will is a postulate on which all the superstructure of morals and religion must rest. The religious mind, looking back over the course by which it has been brought, sees in it predominating the hand of God; but however large the divine element in salvation may be, it must in the end be apprehended by faith, which is an act of free-will. And the subsequent actions of which faith is the moving cause, though done under a co-operating divine influence, yet belong to the sphere of human freedom. (See Note on Rom. 2:6.) It should be remembered that St. Paul is not now writing in the calm temper of philosophical analysis, but in an intense access of religious emotion, and therefore he does not stay to put in all the qualifying clauses that philosophy might require. It is well for mankind that he has done so. In all great and creative religious minds the consciousness of free-will has retired into the background.

Called.By presenting to them the gospel, directly or indirectly, through the preaching of Christ and His Apostles.

Justified.In the Pauline sense, as in Rom. 3:24, et al.

Glorified.Strictly, the glorifying of the Christian awaits him in the future, but the Apostle regards all these different acts as focused together as it were on a single point in the past. Glorification is involved in justification.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

30. Called The apostle does not imply that others were not called; for he knew that “many are called but few chosen.” The disobedient to the call are here left out of the account. They exclude or withdraw themselves, voluntarily and freely, from the favourably foreknown and the predestinated.

Mr. Barnes says, “The predestination secures the calling, and the calling secures the justification.” If the apostle himself had so said, it would have been decisive; but that is precisely what he does not say. All Paul says is, that the calling is the requisite condition before the justification, and the justification before the glorification. He asserts that the latter cannot be without the former. It is the called (or some part of them, for “many are called and few chosen”) alone that are justified; it is the justified alone that are glorified.

Whom he called They being foreknown as complying.

Whom he justified Upon their faith.

Them he also glorified Provided they were justified at the moment when the stage of glorification came. If, though once justified, their justification has ceased, they are then not justified, and so cannot be glorified.

It is not the purpose of the apostle, be it specially noted, to show or declare the surety of any particular individual’s infallibly passing through the stages of this scheme, but to show the indestructible and absolute surety of the scheme itself. (See notes on Rom 8:17; Rom 8:28.) It is the fixedness and unfailing surety of the plan of salvation, in order that each one may avail himself of it, that is affirmed; not the surety for the special individual that God’s power is pledged to fasten him into the plan, and to carry him infallibly through. The ark is unconditionally predestined to outride the deluge; but it depends upon our entering and remaining within the ark whether we individually outride the deluge too. All the aids above described are furnished from the Divine side; but man has a selfhood from which he must act, and upon that action it depends whether he finally is included in the saving result.

Mr. Barnes asks, “How would it be a source of consolation to say to them that those whom he predestinated, etc., might fall away and be lost forever?” But, 1. What consolation to tell them that the justified are to be glorified, so long as they are taught never to be sure of their being justified? Preachers of secured perseverance are obliged, in order to prevent in their followers the great presumption of being too sure of final salvation, to cultivate the perpetual doubt of their being Christians at all, and so destroy the full assurance of faith, and upset all the boasted “consolation” of their own doctrine. What consolation to know that Christians will persevere, if I must never know that I am a Christian? 2. To tell the Christian that he may fall away is not of itself consolation, but warning; and warning the Christian needs in the proper place as truly as consolation. And the true place of consolation and of warning is this: fully to know my present acceptance, and equally to fear my future rejection by unfaithfulness. 3. The true consolation from the present passage is its glorious assurance that the plan of salvation is absolutely sure to those who, by persistent faith, intrust themselves to it. We have a sure stronghold to which we can turn. And such is the doctrine of the entire Epistle; sure salvation by faith. But nowhere is it taught that that faith itself is fixed or fastened upon us, or in us. The exercise and continuance of our faith under God’s gracious aids, is our own duty, and our part, as free-agents, in the work of our salvation.

While a large share of the verbs of these two verses express a future as well as a past fact they are uniformly in the past tense, the Greek aorist. (Note on Rom 5:12.) Alford, in his usual ultra-fatalistic style of interpretation, tells us that this is because the whole is completed in the predetermination of God. But why does not Alford explicitly apply the same exegesis to sinned in Rom 5:12, (where see note,) and thus attribute the authorship of sin to God? a blasphemy which rash thinkers like him are perpetually committing, yet denying. The true view, we think, is, that the apostle’s standpoint in all these uses of the Greek aorist is at the grand consummation of the whole scheme, contemplating it as a series past. (Note on Rom 5:13.)

Fuente: Whedon’s Commentary on the Old and New Testaments

Rom 8:30. Them he also glorified These words should be rendered, Them he hath also glorified, by giving them that Spirit who is the earnest of the glory of the faithful, they being blessed with all spiritual blessings in heavenly places in Christ, Eph 1:3 they being quickened together with Christ, and raised up together, and made to sit together in heavenly places in Christ Jesus, Eph 2:5-6. And by reason of this Holy Spirit given, with the preaching of the Gospel, the ministration of justification is said to bein glory, as being the ministration of the Spirit of God,2Co 3:8-11 and we, by participation of this Spirit of the Lord, are said, not only to behold the glory of the Lord, but also to be changed into the same image from glory to glory, Rom 8:18 of the same chapter. In favour of this interpretation let it be noted, that when the Apostle speaks of our final glorification, he still speaks of it as of a thing future, Rom 8:17-18; Rom 8:21 whereas he here speaks of glorification as of a thing past, saying whom he hath justified, them he hath also glorified. So when a miracle was wrought in Christ’s name, God glorified him, Act 3:13. See Luk 4:15. Joh 8:54; Joh 11:4; Joh 13:31-32; Joh 14:14. 1Co 12:26.

Fuente: Commentary on the Holy Bible by Thomas Coke

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Ver. 30. Them also he called, &c. ] If ye feel not faith (said that holy martyr), then know that predestination is too high a matter for you to be disputers of, until you have been better scholars in the school house of repentance and justification, which is the grammar school wherein we must be conversant and learned, before we go to the university of God’s most holy predestination and providence.

Them he also justified ] Vocation precedeth justification. Deus iustificat fide iam donatos, sicut damnat prius indurates. (Cameron.)

Them he also glorified ] That is, he keepeth them glorious by his glorious Spirit, even in this life, from impenitent sin, and maketh them stable and constant in godliness.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

30. ] but whom He fore-ordained, those he also called (in making the decree, He left it not barren, but provided for those circumstances, all at His disposal, by which such decree should be made effectual in them.

, supply, 1Th 2:12 ; other expressions are found in 1Co 1:9 ; 2Th 2:14 ; 1Ti 6:12 ; 1Pe 5:10 ): and whom He called, these He also justified (the Apostle, remember, is speaking entirely of God’s acts on behalf of the believer: he says nothing now of that faith, through which this justification is, on his part , obtained): but whom He justified, them He also glorified (He did not merely, in His premundane decree, acquit them of sin, but also clothe them with glory : the aorist being used, as the other aorists, to imply the completion in the divine counsel of all these, which are to us, in the state of time, so many successive steps, simultaneously and irrevocably. So we have the perfect in Joh 17:10 ; Joh 17:22 ).

Fuente: Henry Alford’s Greek Testament

Moreover = But.

also called = called also. See 1Co 1:9. a

lso justified = justified (App-191.) also. Compare Rom 2:13.

also glorified = glorified (See Rom 1:21) also. In this beautiful Climax (App-6), by another Figure of speech (Heterosis of Tenses, App-6) the called ones are spoken of as already (in the Divine purpose) in Christ, justified, and glorified!

Fuente: Companion Bible Notes, Appendices and Graphics

30.] but whom He fore-ordained, those he also called (in making the decree, He left it not barren, but provided for those circumstances, all at His disposal, by which such decree should be made effectual in them.

, supply, 1Th 2:12; other expressions are found in 1Co 1:9; 2Th 2:14; 1Ti 6:12; 1Pe 5:10): and whom He called, these He also justified (the Apostle, remember, is speaking entirely of Gods acts on behalf of the believer: he says nothing now of that faith, through which this justification is, on his part, obtained): but whom He justified, them He also glorified (He did not merely, in His premundane decree, acquit them of sin, but also clothe them with glory: the aorist being used, as the other aorists, to imply the completion in the divine counsel of all these, which are to us, in the state of time, so many successive steps,-simultaneously and irrevocably. So we have the perfect in Joh 17:10; Joh 17:22).

Fuente: The Greek Testament

Rom 8:30. , them He also justified) Paul does not fix the number of those, who are called, justified, glorified, to be absolutely equal; he does not affirm that the believer may not fail between the special call, and final glory, ch. Rom 11:22; nor does he deny that there are also persons called, who may not be justified; but he shows, that God, so far as He Himself is concerned, conducts His people from step to step.-, He glorified) Rom 8:17-24. He speaks in the preterite, as if he were looking back from the goal to the race of faith, and from eternal glory, as it were, backward to the eternity itself, in which God decreed the glorifying of His people.-[Comp. Psa 16:3.]

Fuente: Gnomon of the New Testament

Rom 8:30

Rom 8:30

and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.-These ancient worthies whom he had thus ordained to be conformed to the image of Jesus Christ he called from their tombs, justified them, and glorified them with Jesus at the throne of God. It is probable that they ascended with Jesus in his triumphal train, as predicted by David: Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors: and the King of glory will come in. Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O ye gates; yea, lift them up, ye everlasting doors: and the King of glory will come in. Who is this King of glory? Jehovah of hosts, he is the King of glory. (Psa 24:7-10). The risen and glorified Christ was the first to enter. But Christ having come a high priest of the good things to come, . . . entered in once for all into the holy place, having obtained eternal redemption. (Heb 9:11-12). This is given in explanation of how all things work together for good to them that love God, and is an assurance that those who are faithful children of God shall share his immortal glories in the world to come.

Fuente: Old and New Testaments Restoration Commentary

Moreover: Rom 8:28, Rom 1:6, Rom 9:23, Rom 9:24, Isa 41:9, 1Co 1:2, 1Co 1:9, Eph 4:4, Heb 9:15, 1Pe 2:9, 2Pe 1:10, Rev 17:14, Rev 19:9

he called: Rom 3:22-26, 1Co 6:11, Tit 3:4-7

he justified: Rom 8:1, Rom 8:17, Rom 8:18, Rom 8:33-35, Rom 5:8-10, Joh 5:24, Joh 6:39, Joh 6:40, Joh 17:22, Joh 17:24, 2Co 4:17, Eph 2:6, Col 3:4, 1Th 2:12, 2Th 1:10-12, 2Th 2:13, 2Th 2:14, 2Ti 2:11, Heb 9:15, 1Pe 3:9, 1Pe 4:13, 1Pe 4:14, 1Pe 5:10

Reciprocal: Exo 40:14 – General Psa 94:14 – For Isa 44:2 – Fear Isa 45:25 – the Lord Jer 31:3 – with lovingkindness have I drawn Mat 20:16 – for Joh 8:35 – but Joh 10:3 – and he Joh 10:16 – them Joh 11:52 – the children Act 2:39 – as many Act 2:47 – the Lord Act 13:39 – by Act 13:48 – and as Rom 4:5 – believeth Rom 4:17 – calleth Rom 5:2 – wherein Rom 5:9 – we shall Rom 11:2 – which he foreknew Gal 1:15 – and Gal 2:16 – but Eph 1:4 – as Eph 1:5 – predestinated Col 1:12 – made 1Th 4:7 – God 1Th 5:24 – calleth 2Th 1:11 – calling 2Ti 1:9 – called Heb 2:10 – many 1Pe 1:2 – the foreknowledge 1Jo 4:10 – not

Fuente: The Treasury of Scripture Knowledge

Rom 8:30. Them he also called. This certainly means more than the general invitation to believe and accept the gospel, since the series of gracious acts here announced does not include all who are thus invited. The call is effectual, is inseparably linked with predestination and justification in the unfolding of Gods gracious purpose. But the term is not identical with effectually called, for the latter phrase emphasizes those subjective aspects which are left out of view here. The Apostle is not detailing our experience, but the acts of God which secure our salvation.

Them he also justified. Here, as elsewhere, accounted righteous. Only those who believe are justified, but as throughout the subjective side is not presented. The whole passage is for the comfort of those who believe.

Them he also glorified. Not them he also sanctified, which we might have expected. This would turn our thoughts upon ourselves, disturbing the rhetorical climax quite as much as it weakened the sense of security in Gods grace, which it is the Apostles design to strengthen. Moreover, the past tense is chosen to present the matter as necessary and certain, so much so that it can be spoken of as already accomplished. While we may include here successive steps by which believers are led to their final and complete glorification, that end is the prominent thought, and the certainty of its accomplishment gives the triumphant tone to what follows.

Fuente: A Popular Commentary on the New Testament

Rom 8:30. Moreover, whom he did predestinate Or describe beforehand by his holy prophets, as persons who should resemble the Messiah; them, in due time, he also called By his word and Spirit; and whom he called When obedient to the heavenly calling, Act 26:19; he also justified Accounted righteous, pardoned, and accepted; and whom he justified, provided they continued in his goodness, Rom 11:2; he, in the end, glorified The apostle does not affirm, either here or in any other part of his writings, that precisely the same number of persons are called, justified, and glorified. He does not deny that a believer may fall away and be cut off, between his special calling and his glorification, Rom 11:22. Neither does he deny that many are called who are never justified. He only affirms that this is the method whereby God leads us, step by step, toward heaven. He glorifies none whom he does not first justify, and indeed also sanctify: and he justifies none who are not first called, and obedient to the call. He glorified The apostle speaks as one looking back from the goal, upon the race of faith, love, and obedience. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 30. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.

Here are the successive acts whereby the eternal decree is executed in time. They stand, as it were, between the eternity in which this decree is pronounced, and the eternity in which it is finished. It is to be remarked that the apostle only points out in its accomplishment the acts pertaining to God: calling, justification, glorification, because he is only setting forth that side of the work of salvation which is contained in the decree of predestination, and which consequently depends solely on divine causation. If his intention had been to explain the order of salvation in all its elements divine and human, he would have put faith between calling and justification, and holiness between justification and glorification.

The , then, moreover, at the beginning of the verse is progressive; it indicates the transition from the eternal decree to its realization in time. He who wishes the end must employ the means; the first mean which God puts in operation is His call, which, as we have seen, embraces the outward invitation by preaching, and the inward drawing by the Spirit of grace. Paul does not mean that God addresses this call only to those whom He has predestined to glory, but he affirms that none of those who are predestinated fail to be also called in their day and hour. Not one of those foreknown shall be forgotten. They form a totality, which, once introduced from eternity into time, is faithfully led by God from step to step to the goal fixed beforehand. God would be inconsequent if He acted otherwise.

The plural pronouns whom…them, imply knowledge of the individuals as such. All were present to the mind of God when he decreed the height to which He would raise them.

The call once acceptedand it could not fail to be so, since we have to do here only with those whose faith God foreknewa second divine act followed: justification. The , also, indicates the continuity of the divine work, the different acts of which follow, and mutually involve one another. Each successive grace is as it were implied in the preceding. Grace upon grace, says Joh 1:16. On those who have been called and have become believers, there has been passed the sentence which declares man righteous, that is to say, put relatively to God in the position of one who has never done any evil nor omitted any good.

The third step, glorification, is no longer connected with the preceding by , also, but by , moreover. This change indicates a shade of difference in the thought. The apostle feels that he is nearing the goal, foreseen and announced in Rom 8:29; and this consequently signifies: and finally. The feeling expressed is that of one who, after a painful and perilous journey, at length reaches the end.

We might be tempted to include holiness here in glorification; for, as has been said, holiness is only the inward side of glory, which is its outward manifestation. But when we remember chaps. 6-8, it seems to us more natural to make holiness the transition from justification to glory, and to regard it as implicitly contained in the former. Once justified, the believer receives the Spirit, who sanctifies him in the measure of his docility, and so prepares him for glory.

There is nothing surprising in the fact that verbs in the past are used to denote the first two divine acts, those of calling and justification; for at the time Paul wrote, these two acts were already realized in a multitude of individuals who were in a manner the representatives of all the rest. But how can he employ the same past tense to denote the act of glorification which is yet to come? Many expositors, Thol., Mey., Philip., think that this past expresses the absolute certainty of the event to come. Others, like Reiche, refer this past to the eternal fulfilment of the decree in the divine understanding. Or again, it is taken as an aorist of anticipation, like that of which we have a striking example, Joh 15:6; Joh 15:8. Hodge seems to have sought to combine those different senses when he says: Paul uses the past as speaking from God’s point of view, who sees the end of things from their beginning. But if it is true that the use of the two preceding aorists was founded on an already accomplished fact, should it not be the same with this? If believers are not yet glorified, their Head already is, and they are virtually so in Him. This is the completed historical fact which suffices to justify the use of the past. Does not Paul say, Eph 2:6 : We have been raised up together with Him, and made to sit together with Him in heavenly places? When the head of a body wears a crown, the whole body wears the same with it.

Paul has thus reached the goal he had set from the beginning, in the last words of the preceding passage (Rom 8:17): that we may be glorified together with Him. For he had proposed to himself (Rom 8:1) to show the final abolition of all condemnation, even of that of death, by the law of the Spirit of life which is in Jesus Christ; and he has fulfilled this task. It only remains for him to celebrate in a hymn this unparalleled victory gained in our behalf.

It is obviously too narrow an interpretation of the passage to apply it merely, as Calvin does, to the victory over the sufferings of this present time (Rom 8:18). We have here the consummation of that salvation in Christ, the foundation of which Paul had laid (chaps. 1-5) in the demonstration of the righteousness of faith, and the superstructure of which he had raised in the exposition of sanctification (chaps. 6-8). Hereafter it will only remain to follow this salvation, thus studied in its essence, as it is unfolded on the theatre of history.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. [The keyword which opens the hidden meaning of these two verses is the word purpose, found in verse 28. Before man was created God foresaw his fall, and designed the gospel for his redemption; this fact is well attested by Scripture (Rom 16:25-26; 1Co 2:7; Eph 1:8; Eph 3:9; Col 1:25-26). In those times eternal, man, the gospel, justification, etc., existed only in the purpose of God; and it is of these times and conditions that the apostle speaks, showing how God foreknew that a certain class yet to be born would accept of a salvation yet to be provided through the terms of a gospel yet to be made actual. As to this class he foreordained, or fore-decreed, that they should, after the resurrection, bear the image or likeness of his Son, that the Son might have the pre-eminence of being the firstborn (from the dead) among many brethren. And this class, whom in his purpose he thus foreordained, them likewise in his purpose he also called justified and glorified by successive steps, not actually, but in his purpose. Thus the apostle is speaking not of actual decrees, calls, justifications, etc., on the part of God, but of such as existing only in divine contemplation and purpose. So, also, he is not speaking of actual, called, etc., persons, but imaginary, ideal persons, who existed as yet only as a class in the councils or purposes of the Almighty; and Paul’s design is not to show the foreordination of any individuals, but to substantiate the assurance of verse 28, by emphasizing the far-reaching purposes of God, which will not suffer afflictions, hardships, or any of the trivialities of time, to frustrate him in working out his eternal plans. That he is not speaking of actualities is shown by the last term in his sequence, viz.: “glorified.” Since the apostle is speaking of what transpired in the councils of the Almighty prior to the creation of man, he properly uses the past tense: “glorified;” but if he were speaking of actuality, he would be compelled to use the future tense, to accord with conditions as stated in verse 18, where he clearly recognizes the glorification of man as a future event for which he waits. Thus it is apparent that the foreordination set forth in these two verses is purely hypothetical.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

30. But whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Why does not sanctification appear in this specification of graces? Neither regeneration nor sanctification are mentioned, but only the call of the gospel through the Spirit, followed by justification and glorification. Regeneration is implied in justification, and sanctification in glorification. Again, you must remember that in this chapter, e. g., Rom 8:1, as well as elsewhere, justification has the broad signification of complete deliverance from all the penal consequences of sin, both actual and original, in which sense it can only follow entire sanctification, expurgatory of inbred sin. You must remember that foreknowledge stands at the head of this entire catalogue, culminating in glorification. Hence we see the impertinency of recognizing here an unconditional election and absolute predestination, from the simple fact that knowledge of character precedes all these appointments. Now, you must remember that all knowledge with God, whether appertaining to the past or the future, is in the present tense. Omnipotence is certainly absolutely and unconditionally illimitable. Yet you must remember that knowledge does not determine anything, from the simple fact that it is not influence. Therefore we must not identify things which are utterly dissimilar. From the fact that human knowledge is limited and imperfect, it is difficult to illustrate this problem. All of our knowledge of the future does only proximate; e. g., an old pilot, who knows every track through the Atlantic Ocean and every submarine rock, stands on the wharf of this city (New York); seeing a ship sail, he knows by her bearings that she will be wrecked on those formidable and impassable rocks. Yet his knowledge of the fact does not cause the wreckage. You see your own son daily wallowing in debauchery and sensuality, and know to your sorrow that he is going to the dogs and the devil; yet your knowledge does not expedite him on his hellward-bound career. Hence you see in all this election and predestination there is not the slightest interference with the freedom of the will. Why? These pre-appointments simply follow as a logical sequence from the moral and spiritual character of the parties appointed, God, from the beginning, having a perfect knowledge of those characters. Yet it is a fact of universal recognition that we freely choose good or evil, and in this way determine our own characters. Now, is it possible for human destiny to turn out differently from the prediction? We have clear light on that question in 1Sa 23:1-13. During Davids memorable flight from Saul he takes his refuge in Keilah, the men all fawning on him with flattering attestations of conservatism, assuring him that they will be true and stand by him on the battlefield. David, very happily enjoying that gift of the Holy Spirit denominated discernment of spirits (1Co 12:10), suspecting their fidelity, goes aside and turns the problem over to God in prayer (Rom 8:11). Will the men of Keilah deliver me up into his hands? Will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee tell thy servant And the Lord said, He will comedown (Rom 8:12). Then said David, Will the men of Keilah deliver me and my men into the hands of Saul? And the Lord said, They will deliver thee up (Rom 8:13). Then David and his men, about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped out of Keilah. And he forbear to go forth. Here we have a positive answer from God to David, Saul will come down to Keilah and the men of Keilah will deliver thee up. Now you see that neither of these predicted events transpired, because David immediately rallied his men and fled away from the traitors who were lying to him that they might purchase royal favor with his head, Saul being close on his track, and, hearing that he was gone, did not come to Keilah at all. Hence you see that even these pre-announced events are entirely changed by human action. David understood Gods method with man better than the cavilers of the present day, who apologize for their own obliquity by crying out, What is to be will be, and I can not change my destiny. When God told him that Saul would come to Keilah and the inhabitants of the city would betray him into his hands, David well understood that Saul would come and the Keilites would deliver him up if he stayed. Consequently, blowing his war bugle, he immediately rallies his men and skedaddles at double quick. The Bible is a commonsense book, adapted to the common, uneducated people, who are honest enough to receive its plain and candid truth and govern themselves accordingly.

Fuente: William Godbey’s Commentary on the New Testament

8:30 Moreover whom he did {n} predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

(n) He uses the past tense for the present time, as the Hebrews use, who sometimes describe something that is to come by using the past tense, to signify the certainty of it: and he also is referring to God’s continual working.

Fuente: Geneva Bible Notes

Paul summarized the steps involved in our realization of God’s purpose: calling, justification, and glorification. Though glorification is yet future, the apostle spoke of it here as past. He could do so, not because it has already happened, but because it is so certain to take place that it is as good as having happened already (cf. Isaiah 53). Bruce suggested that perhaps Paul was imitating the Hebrew prophetic past tense in which a future event is spoken of as past because of the certainty of its coming (cf. Jud 1:14). [Note: Bruce, p. 168.] Probably Paul left sanctification out of this list because it is the one stage of our salvation in which human cooperation is essential. Paul listed only those things that God does by Himself to stress His sovereign working to bring the believer to His goal. [Note: On the apparent conflict between God’s sovereignty and human freedom, see Lewis, pp. 52-53.]

"The argument, when condensed, comes to this: that the very ones He foreknew, these, without the loss of one, He glorified." [Note: Stifler, p. 149.]

"Bridging the gap between predestination and justification by faith, God’s effectual call brings the elect to salvation. This effectual call consists of a divine summons to salvation along with illumination, through which the elect rightly perceive the gospel and inevitably trust in Jesus Christ." [Note: Robert A. Pyne, "The Role of the Holy Spirit in Conversion," Bibliotheca Sacra 150:598 (April-June 1993):218.]

"God’s intention, Paul emphasizes, is to bring to glory every person who has been justified by faith in Jesus Christ. Our assurance of ultimate victory rests on this promise of God to us." [Note: Moo, p. 536.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)