Rom 8:30-33, 2Ti 1:9 | JFB | STEP | 30. Moreover —"And," or "Now"; explanatory of —In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus whom he did predestinate, them he also called —The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in ). It always means " internally, effectually, savingly called. " It denotes the first great step in personal salvation and answers to "conversion." Only the word conversion expresses the change of character which then takes place, whereas this "calling" expresses the divine authorship of the change, and the sovereign power by which we are summoned, Matthew-like, Zaccheus-like, out of our old, wretched, perishing condition, into a new, safe, blessed life. and whom he called —thus. them he also justified —brought into the definite state of reconciliation already so fully described. and whom he justified, them he also glorified —brought to final glory ( ). Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings—all is beheld as one entire, eternally completed salvation.

Romans 8:30-33

30. Moreover—"And," or "Now"; explanatory of Ro 8:29 —In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus

whom he did predestinate, them he also called—The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in Mt 20:16; 22:14). It always means "internally, effectually, savingly called." It denotes the first great step in personal salvation and answers to "conversion." Only the word conversion expresses the change of character which then takes place, whereas this "calling" expresses the divine authorship of the change, and the sovereign power by which we are summoned, Matthew-like, Zaccheus-like, out of our old, wretched, perishing condition, into a new, safe, blessed life.

and whom he called—thus.

them he also justified—brought into the definite state of reconciliation already so fully described.

and whom he justified, them he also glorified—brought to final glory (Ro 8:17, 18). Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings—all is beheld as one entire, eternally completed salvation.

31. What shall we then say to these things?—"We can no farther go, think, wish" [BENGEL]. This whole passage, to Ro 8:34, and even to the end of the chapter, strikes all thoughtful interpreters and readers, as transcending almost every thing in language, while OLSHAUSEN notices the "profound and colossal" character of the thought.

If God be for us, who can be against us?—If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them. He would burn them together" (Isa 27:4). What strong consolation is here! Nay, but the great Pledge of all has already been given; for,

32. He—rather, "He surely." (It is a pity to lose the emphatic particle of the original).

that spared not—"withheld not," "kept not back." This expressive phrase, as well as the whole thought, is suggested by Ge 22:12, where Jehovah's touching commendation of Abraham's conduct regarding his son Isaac seems designed 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 loftiest act of self-sacrifice, the Lord interposed, saying, "Now I know that thou fearest God, seeing thou HAST NOT WITHHELD THY SON, THINE ONLY SON, from Me." In the light of this incident, then, and of this language, our apostle can mean to convey nothing less than this, 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, which, though involving none of the pain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on Joh 5:18), which He in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligible and harmonious; but take it to be an artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together—and the passages which speak of it neither explain of themselves nor harmonize with each other.

delivered him up—not to death merely (as many take it), for that is too narrow an idea here, but "surrendered Him" in the most comprehensive sense; compare Joh 3:16, "God so loved the world that He GAVE His only-begotten Son."

for us all—that is, for all believers alike; as nearly every good interpreter admits must be the meaning here.

how shall he not—how can we conceive that He should not.

with him also—rather, "also with Him." (The word "also" is often so placed in our version as to obscure the sense; see on Heb 12:1).

freely give us all things?—all other gifts being not only immeasurably less than this Gift of gifts, but virtually included in it.

33, 34. Who shall lay anything to the charge of—or, "bring any charge against."

God's elect?—the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.

2 Timothy 1:9

9. Who . . . called us—namely, God the Father (Ga 1:6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made effective to us by the Holy Spirit; therefore, "saved us" comes before "called us" (Ro 8:28-30).

holy calling—the actual call to a life of holiness. Heb 3:1, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Eph 1:18; 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God.

not according to—not having regard to our works in His election and calling of grace (Ro 9:11; Eph 2:8, 9).

his own purpose—The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [THEODORET and CALVIN].

grace . . . given us—in His everlasting purpose, regarded as the same as when actually accomplished in due time.

in Christ—believers being regarded by God as IN HIM, with whom the Father makes the covenant of salvation (Eph 1:4; 3:11).

before the world began—Greek, "before the times (periods) of ages"; the enduring ages of which no end is contemplated (1Co 2:7; Eph 3:11).