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Romans 8:30

    Romans 8:30 Translations

    King James Version (KJV)

    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.

    American King James Version (AKJV)

    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.

    American Standard Version (ASV)

    and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

    Basic English Translation (BBE)

    And those who were marked out by him were named; and those who were named were given righteousness; and to those to whom he gave righteousness, in the same way he gave glory.

    Webster's Revision

    and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

    World English Bible

    Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.

    English Revised Version (ERV)

    and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

    Clarke's Commentary on Romans 8:30

    Whom he did predestinate, etc. - 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 honored 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 honors 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, etc., of the Jewish people. The word δοξα, which we render glory, and δοξαζω, to glorify, both mean to render illustrious, eminent, etc., etc., in various parts of the New Testament; and in this sense the verb is used John 11:4; John 12:23, John 12:28; John 13:31, John 13:32; John 14:13; John 15:8; John 21:19; Acts 3:13; Acts 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. Romans 8:1 : There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Romans 8:13 : If ye live after the flesh, ye shall die, etc. 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. Romans 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 favor. See the observations at the end of this chapter, (Romans 8:39 (note)).

    Barnes' Notes on Romans 8:30

    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 Romans 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?"

    Wesley's Notes on Romans 8:30

    8:30 Them he - In due time. Called - By his gospel and his Spirit. And whom he called - When obedient to the heavenly calling, Acts 26:19. He also justified - Forgave and accepted. And whom he justified - Provided they continued in his goodness, Rom 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men 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 never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven. He glorified - He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.

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