VERSE 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.”
This verse continues the sequence of divine actions (but all in the past tense.). Only the final term (glorified) raises any problem.
“Moreover, whom He did predestinate”
Literally: “And whom He predestinated.”–That is, all whom He did predestinate; that is, those whom He has predestinated He also called.
In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, Paul states the connection between that predestination and their certain salvation. The one implied the other. He now shows how this is accomplished for those thus foreknown as the lovers of God.
MOREOVER: (Grk.-–de)–Literally: “and,” or “now” or “but.” This introduces the method by which this was accomplished. This word should be better rendered as “and.”
PREDESTINATE: (Grk.–proôrizô)–Literally “To mark out the boundries or limits” of a place or thing; or, “to determine or appoint.” Thus this compound verb means, “to put limits or boundaries upon beforehand; to pre-determine.”
“He predestinated” (in eternity past). This is referring to those whom He foreknew before the foundation of the world. Paul is now talking about the Gentiles, whom God determined to call into His Church with the Jewish people, God called; that is, He invited them by the preaching of the Gospel, to believe on His Son Jesus Christ
“them He also called”
Literally: “These He also called.” Called by His Spirit to become Christians; that is, to be part of His church; to be the ekklesêia (the “called out ones”).
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. What is meant here is that there is a certain connection between the predestination and the call, which will be revealed in due time. This connection is so certain that the one infallibly secures the other.
CALLED: (Grk.– ekailese)—Called by His Word and Spirit, taught them to feel their need of Christ, and led them to believe on Him. They are “called” by the preaching of the gospel, as in II Thess. 2:14: “Whereunto he called you by our gospel.”
God invited them by the preaching of the Gospel, to believe on His Son Jesus Christ. 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 Paul is referring to what God had already done among the Jews and Gentiles.
“them He also justified”
Literally: “these He also justified”– Juistification is a declarative act of God’s in which, on account of the believer’s faith in the finished work of Christ, He can declare that believer to be without sin. Not that the believer actually is without sin, but God can declare him to be so: Just-if-I-had-not-sinned.
JUSTIFIED: (Grk.–edikaiôsen)-–Forgave and accepted; brought into the definite state of reconciliation.
It means that there is a regular sequence of events:
1. The predestination precedes and secures the calling,
2. The calling, precedes and secures the justification.
The one is connected in the purpose of God with the other; and the one does not take place without the other. . Pardoned the sins of all those who with hearty repentance and true faith turned unto Him. The purpose was in eternity; the calling and justifying in time. The called, upon accepting the call, are justified. Their sins are blotted out.
“them He also glorified.”
Literally “These He also glorified.”–Brought to final glory (vv. 17,18). This is referring to heaven. Paul tells us in Eph. 2:6 that as far as God is concerned we are already seated in heavenly places (i.e.–in the heavenlies).
As you can see there is a definite 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 the Doctrine of the Preservation of the Saints. There is an infallible connection between the predestination and the final salvation. They who are subjects of the one are partakers of the other.
God has honored and dignified the Gentiles with the highest privileges, and He has already taken many of them (the believers) to the Kingdom of Glory, and many more are on their way to there; and all who love Him and continue faithful unto death, shall inherit that glory eternally.
GLORIFIED: (Grk.–edozase)– This is a past tense derivative of the Greek (doxa). The word (doxa), which we render glory, and (doxazô), “to glorify,” both mean “to render illustrious, eminent,” etc., in various parts of the N.T.
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. These are made heirs of eternal glory. The steps by which this is accomplished are calling, justification, and final glorification.
After foreordaining the sinner to salvation, God predestinates him to be conformed to the image of His Son, and also to be placed as an adult son–“Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Eph. 1:5).
VERSE 31:
“What shall we then say to these things? If God be for us, who can be against us?”
“What shall we then say to these things?
Literally: “What then shall we say to these things”-–What conclusion should we draw from the above premises, in view of the above-mentioned truths?
It is as if Paul had said, “We cannot go, think, or wish anything farther,” or had said: “What comfort may we derive from these doctrines?” God has called us all to holiness, and to love to Him. This is the Principle of Holiness.. While it is true that we are persecuted and despised, and we may be even more so; but, as God has called us to love Him, and all things work together for good to them that love Him. Also in His covenant with Abraham, while he was in his Gentile state, shows His gracious purpose towards us Gentiles, whom He has foreknown, as well as the Jews. And we have now the fullest proof that we were so, by His sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favored.
As God has predestinated, (determined from the beginning), that we should be conformed to the image of His Son, Who is to be the First-born among many brethren, the Head and Chief of all converted Jews and Gentiles; and, in order for our final salvation,
1. Has called, (invited) us to believe on the Lord Jesus Christ, has Justified those who do believe, and,
2. Has Glorified, (highly honored, and adorned) them with innumerable gifts and graces, and, if they continue to possess that faith which works by love,
3. Will bring them, both body and soul, to His eternal glory.
Their bodies will be made like unto His glorious body.
Seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them?
“if God be for us who can be against us?”
Literally: “If God {be} for us, who {can be} against us?” If God is on our side, or is our Friend, as He has shown Himself to be by adopting us, (v. 15) by granting to us His Spirit, (vv. 16-17, 26-27) and by His gracious purpose to save us, (vv. 29-30)..
IF: (Grk.-–ei)–This is a conditional particle of an already fulfilled condition
Notice that the words, “be” and “can be” are in italics, which means they are not in the Greek text, but were added by the English translators. Understand that the thought of Paul is not a hypothetical condition; i.e., as if it were a question whether God was for us or not. The real thought of Paul here is that, “In view of the fact that God is for us, who is or could be against us, so as to do us harm?” That is,,“since God is for the believers, (on their side) then who can harm them?”
FOR: (Grk.–huper)–Literally: “on our side.” (Mark 9:40)–“For he that is not against us is on our part (huper).”
If God is our Friend, has led us to believe on His Son, and thus showed that He has determined to save us, and to cause all things to work for our good: then who can injure or destroy us? Who can hinder our salvation? Or on the whole do us any real harm? If God be for us, who can be against us?
1. He who is infinitely wise has undertaken to direct us;
2 He who is infinitely powerful has undertaken to protect us:
3. He who is infinitely good has undertaken to save us.
What cunning, strength, or malice, can prevail against His wisdom, power, and goodness? NONE! Therefore we are safe who love God; and not only shall sustain no essential damage by the persecutions of ungodly men, but even these things work together for our good. Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and He can defend and save us (see Psa. 118:6), “The Lord is on my side, I will not fear what man can do unto me.” The proposition advanced in this verse Paul proceeds to illustrate by various specifications, which continue to the end of the chapter.
VERSE 32:
“He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things/”
This verse contains four sentences:
1. He spared not His own Son;
2. Therefore He will freely give us all things.
3. He delivered Him (Christ) up for us all;
4. Therefore, none can lay anything to our charge.
“He that spared not His own son”
Literally: “Truly {He} who did not sprae His own Son.”–He Who did not retain, or keep from suffering and death. How wonderful that is! He spared Abraham’s son, but not His own Son. He thus gave the highest proof of love that a father could give, and the highest demonstration of His willingness to do good to those for whom He gave Him
For if He told Abraham, who is the father of the faithful, and representative of us all, and with whom the covenant was made, that, because He had not withheld from Him his only son Isaac, but delivered him up to that death which he thought his God had required, in blessing, He would bless him; and in multiplying, He would multiply him; that his seed should possess the gate of his enemies; and that in it all the nations of the earth should be blessed, (Gen. 22:16-19); will HE not give US all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really, in order to purchase every blessing that the soul of man can need and that the hand of God can dispense.
HE: (Grk.–hos ge)—Literally: “truly He; surely He.”
THAT SPARED NOT: (Grk.–ouk ephisato)—“withheld not; kept not back.” Old verb used about the offering of Isaac in Gen. 22:16 in the LXX (Septuagint).
HIS OWN: (Grk.–idios)—This means, “one’s own peculiar, private possession.” Christ is the Father’s own; infinitely dear to Him.
This expressive phrase is suggested by Gen. 22:12, where Jehovah's commendation of Abraham's conduct regarding his son Isaac seems to furnish something like a glimpse into the spirit of His own act in surrendering His own Son. “Take now (said the Lord to Abraham) thy son, thine only, whom thou lovest, and . . . offer him for a burnt offering” (Ge 22:2); and only when Abraham had all but performed that act of self-sacrifice, the Lord intervened, saying, “Now I know that thou fearest God, seeing thou HAST NOT WITHHELD THY SON, THINE ONLY SON, from Me.” By the way, this is also proof that the Angel of the Lord is a theophany (or Christophany); that is, a pre-Bethlehem appearance of Christ Jesus.
In the light of this incident, then, Paul means to convey the idea that in “not sparing His own Son, but delivering Him up,” or surrendering Him, God exercised, in His Paternal character, a mysterious act of self-sacrifice. The Jews charged Jesus with making Himself “equal with God” (see on John 5:18), which He in reply proceeded, not to disavow, but to illustrate and confirm.
“but delivered Him up for us all”
Literally: “But gave Him up on behalf of us all.”–Delivered Him up; gave Him into the hands of men, and to a cruel death. If He gave His Son to die for us, it is impossible that He should refuse us anything that will help or bless us. He has nothing He values more than His Son.
FOR US ALL: (Grk.–huper hemon panton)–That is, for all believers. The connection requires that this expression should be understood here with this limitation.
Paul’s argument for the security of all Christians is here derived from the fact, that God had shown them equal love in giving His Son for them. It was not merely for the apostles; not only for the rich, and the great; but for the most humble and obscure of the flock of Christ. The most humble and obscure believer may derive consolation from the fact that Christ died for him, and that God has expressed the highest love for him which we can conceive to be possible.
“how shall He not freely give us all things”
Literally: “how will He not freely give all things”– God giving His Son is a proof that He will give to us all things that we need. He that has given the greater Gift will not withhold the lesser from us.
Give us all things that may be needful for our welfare. These things God will give freely; without money and without price. His first great gift, that of His Son, was a free gift; and all others that we may need will be given in a similar manner–freely. It is not by money, nor by our merit, but it is by the mere mercy of God; so that from the beginning to the end of the work it is all of grace.
ALL THINGS: (Grk.–ta panta)–Some commentators believe that this is referring to creation. In this they believe that what is in view here is Christ’s sharing His Lordship of the creation.
“The LORD said unto my Lord, ‘Sit thou at my right hand, until I make Thine enemies Thy footstool” (Psa. 110:1). During the Millennial Kingdom believers will reign with Christ over the Gentile world.
And can we, His sincere followers, doubt of the safety of our condition, or the certainty of His protection? He loved us, Gentiles and Jews, so intensely as to deliver up to death His own Son for us all, can He withhold from us any minor blessing? NO WAY! On the contrary; He will freely give us all things!
God told Abraham that He would bless him; and that He would multiply him; that his seed should possess the gate of his enemies; and that in it all the nations of the earth should be blessed, Genesis 22:16-19; will HE not give US all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really, in order to purchase every blessing that the soul of man can need and that the hand of God can dispense.