Romans 8:28

Romans 8:28-30 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 28. Novimus autem quod iis qui diligunt Deum omnia cooperantur in bonum, iis scilicet qui secundum propositum vocati sunt sancti. 29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 29. Quoniam quos pr?cognovit etiam pr?finivit conformes imaginis Filii sui, ut sit ipse primogenitus inter multos fratres: 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. Quos vero pr?finivit, eos et vocavit; et quos vocavit, eos etiam justificavit; et quos justificavit, eos etiam glorificavit. 28. And we know, etc. He now draws this conclusion from what had been said, that so far are the troubles of this life from hindering our salvation, that, on the contrary, they are helps to it. It is no objection that he sets down an illative particle, for it is no new thing with him to make somewhat an indiscriminate use of adverbs, and yet this conclusion includes what anticipates an objection. For the judgment of the flesh in this case exclaims, that it by no means appears that God hears our prayers, since our afflictions continue the same. Hence the Apostle anticipates this and says, that though God does not immediately succour his people, he yet does not forsake them, for by a wonderful contrivance he turns those things which seem to be evils in such a way as to promote their salvation. If any one prefers to read this verse by itself, as though Paul proceeded to a new argument in order to show that adversities which assist our salvation, ought not to be borne as hard and grievous things, I do not object. At the same time, the design of Paul is not doubtful: "Though the elect and the reprobate are indiscriminately exposed to similar evils, there is yet a great, difference; for God trains up the faithful by afflictions, and thereby promotes their salvation." But we must remember that Paul speaks here only of adversities, as though he had said, "All things which happen to the saints are so overruled by God, that what the world regards as evil, the issue shows to be good." For though what Augustine says is true, that even the sins of the saints are, through the guiding providence of God, so far from doing harm to them, that, on the contrary, they serve to advance their salvation; yet this belongs not to this passage, the subject of which is the cross. It must also be observed, that he includes the whole of true religion in the love of God, as on it depends the whole practice of righteousness. Even to them who according to his purpose, etc. This clause seems to have been added as a modification, lest any one should think that the faithful, because they love God, obtain by their own merit the advantage of deriving such fruit from their adversities. We indeed know that when salvation is the subject, men are disposed to begin with themselves, and to imagine certain preparations by which they would anticipate the favor of God. Hence Paul teaches us, that those whom he had spoken of as loving God, had been previously chosen by him. For it is certain that the order is thus pointed out, that we may know that it proceeds from the gratuitous adoption of God, as from the first cause, that all things happen to the saints for their salvation. Nay, Paul shows that the faithful do not love God before they are called by him, as in another place he reminds us that the Galatians were known of God before they knew him. ( Galatians 4:9 .) It is indeed true what Paul intimates, that afflictions avail not to advance the salvation of any but of those who love God; but that saying of John is equally true, that then only he is begun to be loved by us, when he anticipates us by his gratuitous love. But the calling of which Paul speaks here, has a wide meaning, for it is not to be confined to the manifestation of election, of which mention is presently made, but is to be set simply in opposition to the course pursued by men; as though Paul had said, -- "The faithful attain not religion by their own efforts, but are, on the contrary led by the hand of God, inasmuch as he has chosen them to be a peculiar people to himself." The word purpose distinctly excludes whatever is imagined to be adduced mutually by men; as though Paul had denied, that the causes of our election are to be sought anywhere else, except in the secret good pleasure of God; which subject is more fully handled in the first chapter to the Ephesians, and in the first of the Second Epistle to Timothy; where also the contrast between this purpose and human righteousness is more distinctly set forth. [268] Paul, however, no doubt made here this express declaration, -- that our salvation is based on the election of God, in order that he might make a transition to that which he immediately subjoined, namely, that by the same celestial decree, the afflictions, which conform us to Christ, have been appointed; and he did this for the purpose of connecting, as by a kind of necessary chain, our salvation with the bearing of the cross. 29. For whom he has foreknown, etc. He then shows, by the very order of election, that the afflictions of the faithful are nothing else than the manner by which they are conformed to the image of Christ; and that this was necessary, he had before declared. There is therefore no reason for us to be grieved, or to think it hard and grievous, that we are afflicted, unless we disapprove of the Lord's election, by which we have been foreordained to life, and unless we are unwilling to bear the image of the Son of God, by which we are to be prepared for celestial glory. But the foreknowledge of God, which Paul mentions, is not a bare prescience, as some unwise persons absurdly imagine, but the adoption by which he had always distinguished his children from the reprobate. [269] In the same sense Peter says, that the faithful had been elected to the sanctification of the Spirit according to the foreknowledge of God. Hence those, to whom I have alluded, foolishly draw this inference, -- That God has elected none but those whom he foresaw would be worthy of his grace. Peter does not in deed flatter the faithful, as though every one had been elected on account of his merit; but by reminding them of the eternal counsel of God, he wholly deprives them of all worthiness. So Paul does in this passage, who repeats by another word what he had said before of God's purpose. It hence follows, that this knowledge is connected with God's good pleasure; for he foreknew nothing out of himself, in adopting those whom he was pleased to adopt; but only marked out those whom he had purposed to elect. The verb proorizein, which some translate, to predestinate, is to be understood according to what this passage requires; for Paul only meant, that God had so determined that all whom he has adopted should bear the image of Christ; nor has he simply said, that they were to be conformed to Christ, but to the image of Christ, that he might teach us that there is in Christ a living and conspicuous exemplar, which is exhibited to God's children for imitation. The meaning then is, that gratuitous adoption, in which our salvation consists, is inseparable from the other decree, which determines that we are to bear the cross; for no one can be an heir of heaven without being conformed to the image of the only-begotten Son of God. That he may be, or, that he might be, the first-born, etc.; for the Greek infinitive, einai, may be rendered in these two ways; but I prefer the first rendering. But in mentioning Christ's primogeniture, Paul meant only to express this, -- that since Christ possesses a pre-eminence among the children of God, he is rightly given to us as a pattern, so that we ought to refuse nothing which he has been pleased to undergo. Hence, that the celestial Father may in every way bear testimony to the authority and honor which he has conferred on his own Son, he will have all those whom he adopts to be the heirs of his kingdom, to be conformed to his example. Though indeed the condition of the godly is apparently various, as there is a difference between the members of the same body, there is yet a connection between every one and his own head. As then the first-born sustains the name of the family, so Christ is placed in a state of pre-eminence not only that he might excel in honor among the faithful, but also that he might include all under him himself under the common name of brotherhood. 30. And whom he has foredetermined, (pr?finivit,) 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. Footnotes: [268] Hammond has a long note on the expression, kata prothesin and quotes Cyril of Jerusalem, Clemens of Alexandria, and Theophylact, as rendering the words, "according to their purpose," that is, those who love God, -- a construction of itself strange, and wholly alien to the whole tenor of the passage, and to the use of the word in most other instances. Paul has never used the word, except in one instance, ( 2 Timothy 3:10 ,) but with reference to God's purpose or decree, -- see Romans 9:11 ; Ephesians 1:11 ; Ephesians 3:11 ; 2 Timothy 1:9 . It seems that Chrysostom, Origen, Theodoret, and other Fathers, have given the same singularly strange explanation. But in opposition to these, Poole mentions Ambrose, Augustine, and even Jerome, as regarding "the purpose" here as that of God: in which opinion almost all modern Divines agree. Grotius very justly observes, that kletoi, the called, according to the language of Paul, mean those who obey the call, (qui vocanti obediunt) and refers to Romans 1:6 ; 1 Corinthians 1:24 ; Revelation 17:14 . And Stuart says that the word has this meaning throughout the New Testament, except in two instances, Matthew 20:16 . and Matthew 22:14 , where it means, invited. He therefore considers it as equivalent to eklektoi, chosen, elected, or true Christians. -- Ed. [269] Much controversy has been about the meaning of the verb proegno, in this place. Many of the Fathers, such as Jerome, Chrysostom, and Theodoret, regarded it in the sense of simple prescience, as having reference to those who would believe and obey the gospel. The verb is found only in this place, and in the following passages, Romans 11:2 ; Acts 26:5 ; 1 Peter 1:20 ; 2 Peter 3:17 . In the second, and in the last passage, it signifies merely a previous knowledge or acquaintance, and refers to men. In 1 Peter 1:20 , it is applied to Christ as having been "foreordained," according to our version, "before the foundation of the world." In this Epistle, Romans 11:2 , it refers to God, -- "God hath not cast away his people whom he foreknew;" and according to the context, it means the same as elected; for the Apostle speaks of what God did "according to the election of grace," and not according to foreseen faith. The noun derived from it is found in two places, Acts 2:23 , and 1 Peter 1:2 . In the first it evidently means decree, foreordination, and in the second, the same; where it is said, that those addressed by the Apostle were elected, "according to the foreknowledge of God, kata prognosin Theou, through the sanctification of the Spirit, unto obedience;" they were not then elected, according to God's foreknowledge or foreordination, because of their obedience. This entirely subverts the gloss put on the verb in this passage. The usual meaning given to the verb here is fore-approved, or chosen. Grotius, Turrettin, and others, consider that ginosko has the same meaning with the verb yd, in Hebrew, which is sometimes that of approving or favoring, or regarding with love and approbation. So the compound verb may be rendered here, "whom he fore-approved, or foreknew," as the objects of his choice: and this idea is what alone comports with the rest of the passage. Stuart prefers another meaning, and that which it seems to have in 1 Peter 1:20 , "foreordained." He says that ginosko means sometimes to will, to determine, to ordain, to decree, and brings examples from Josephus, Plutarch, and Polybius. Then the compound verb would be here, "whom he foreordained," or foredetermined. -- Ed. [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."

{25} And we know that {l} all things work together for good to them that love God, to them who are the called according to his {m} purpose. (25) Eighthly, we are not afflicted, either by chance or to our harm, but by God's providence for our great profit: who as he chose us from the beginning, so has he predestined us to be made similar to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross. (l) Not only afflictions, but whatever else. (m) He calls that purpose which God has from everlasting appointed with himself, according to his good will and pleasure.

And we know that all things work together for good to them that love God, to them who are the called according to his purpose. All things work together — Not affliction only (as some would here restrain it), but sin, Satan, all. Venenum aliquando pro remedio fuit, saith Seneca. Medici pedes et alas cantharidis, cum sit ipsa mortifera, prodesse dicunt. The drinking of that wine wherein a viper hath, been drowned cureth the leprosy. The scorpion healeth his own wounds, and the viper (the head and tail being cut off), beaten and applied, cureth her own biting. God changeth our grisly wounds into spangles of beauty, and maketh the horrible sting of Satan to be like a pearl pin, to pin upon us the long white robe of Christ, and to dress us with the garment of gladness.

Another argument to comfort us under the cross, from the benefits of it; We know that all things, &c. It is not matter of guess only and conjecture, but of certainty and assurance. How is this known? 1. By the testimony of God; the Scripture tells us as much, Psalm 128:1 ,2 Isa 3:10 . 2. By our own experience; we are assured of it by the event and effects of all things, both upon ourselves and others. All things, even sin itself; because from their falls, God’s children arise more humble and careful. Afflictions are chiefly intended; the worst and crossest providences, those things that are evil in themselves, they work for good to the children of God. Work together; here is their operation, and their co-operation: First, they work together with God. What the apostle says of himself and others in the ministry, 2 Corinthians 6:1 , that may be said of other things, especially of afflictions; they are workers together with God. Some read the words thus, God co-operates all to good. Again, they work together with us; we ourselves must concur, and be active herein; we must labour and endeavour to get good out of every providence. Once more, they work together amongst themselves, or one with another. Take this or that providence singly, or by itself, and you shall not see the good it doth; but take it in its conjunction and connexion with others, and then you may perceive it. One exemplifies it thus: As in matter of physic, if you take such and such simples alone, they may poison rather than cure; but then take them in their composition, as they are made up by the direction of a skilful physician, and so they prove an excellent medicine. For good; sometimes for temporal good, Genesis 1:20 ; always for spiritual and eternal good, which is best of all. All occurrences of providence shall serve to bring them nearer to God here, and to heaven hereafter. According to his purpose: these words are added to show the ground and reason of God’s calling us; which is nothing else but his own purpose and good pleasure; it is not according to our worthiness, but his purpose: see 2 Timothy 1:9 .

And we know that all things work together for good,.... There is a temporal good, and a spiritual good, and an eternal one. Temporal good is what the men of the world are seeking after, and generally have the greatest share of, and the saints the least; and yet they have as much as is needful for them, and what they have, they have with a blessing; and even sometimes afflictions work for the temporal good of God's children: spiritual good lies in a lively exercise of grace and a conformity of the soul to God; and is what the men of the world least regard, and the saints most; and sometimes afflictions issue in this sort of good, as they do also in eternal good, for they work for us an exceeding weight of glory: by "all things" may be meant, all beings good and bad: all good beings eternal or created: eternal, as Jehovah the Father, all his perfections, purposes, promises, provisions, and performances; Jehovah the Son, as the mighty God, and as Mediator, all that he is in himself, all that he has in himself, all that he has done, or is doing, all his titles, characters, and relations; Jehovah the Spirit, in his person, offices, and operations; these all have worked together in the council of peace, in the covenant of grace, and in redemption; and they do work together in sanctification, and so they will in glorification, and that for the good of the saints: all created ones, as good angels, good magistrates, good ministers of the Gospel: all evil beings, as devils, persecuting magistrates, heretics, and false teachers: all things, good and bad: all good things, outward peace and prosperity, external gifts, the ministry of the word, the administration of ordinances, church censures, admonitions, and excommunications; all evil things, sin the evil of evils: original sin, or the fall of Adam, which contains all other sins in it, was attended with aggravating circumstances, and followed with dismal consequences, yet has been overruled for good; hereby a Saviour became necessary, who was sent, came, and wrought out salvation; has brought in a better righteousness than Adam lost; entitled his people to a better life than his was, and makes them partakers of the riches both of grace and glory: actual sin, inward or outward; indwelling sin; which is made use of, when discovered, to abate pride, to lead to an entire dependence on Christ, to teach saints to be less censorious, to depend on the power and grace of God to keep them, and to wean them from this world, and to make them desirous of another, where they shall be free from it; outward sins, of others, or their own; the sins of others, of wicked men, which observed, raise an indignation in the saints against sin, and a concern for God's glory, and to look into their own hearts and ways, and admire the grace of God to them, that this is not their case; of good men, which are recorded, and may be observed, not for example and encouragement in sin, but for admonition, and to encourage faith and hope under a sense of it; of their own, for humiliation, which issues in weakening the power of sin in themselves, and the strengthening of the graces of others: but from all this it does not follow, that God is the author of sin, only that he overrules it to wise and gracious purposes; nor should any take encouragement to sin, to do evil that good may come; nor is sin itself a real good; nor is it to be said that it does no hurt; for though it cannot hinder the everlasting salvation of God's people, it does a great deal of hurt to their peace and comfort; and that it is made to work in any form or shape for good, is not owing to its own nature and influence, which is malignant enough, but to the unbounded power and unsearchable wisdom of God: all evils or afflictions, spiritual and temporal, work together for good; all spiritual ones, such as the temptations of Satan, which are made useful for humiliation, for the trial of grace, to show us our weakness, our need of Christ, and to conform us to him, and also to excite to prayer and watchfulness; the hidings of God's face, which make his presence the more prized when enjoyed, and the more desirable. Temporal afflictions, afflictions in body, name, or estate, nay even death itself, all work together for the good of God's people. The Jews tell us of one Nahum, the man Gamzu, who, they say, was (k) so called, because of everything that happened to him he used to say, , "Gam zu letobah", "this is also for good": and they give instances of several misfortunes which befell him, upon which account he used these words, and how they proved in the issue to his advantage: agreeably to this is the advice given by them, "for ever (say they (l)) let a man be used to say, all that the Lord does, , "he does for good".'' Now that all things do work together for good, the saints "know", and are firmly persuaded of; both from the word and promises of God, and from the instances of Jacob, Joseph, Job, and others, and also from their own experience: and it is to be observed, that it is not said that all things "have" worked together, and so they may again, or that they "shall" work together, but all things work together for good; they "now" work together, they are always working together, whether it can be observed or not: prosperity and adversity, whether in things temporal or spiritual, work "together", and make an intricate woven work in providence and grace; which will be viewed with admiration another day: one copy reads, "God works together", or "causes all things to work together for good"; and so the Ethiopic version, "we know that God helps them that love him, to every good thing": and to this agrees the Syriac version, "we know that to them that love God, he in everything helps them to good"; and certain it is, that God is the efficient cause, that makes all things work together for his people's good. The persons to whom all things work together for good, are described as such that love God; a character, which does not agree with all the sons and daughters of Adam: love to God is not naturally in men; it is wrought in the soul in regeneration, and is an evidence of it; it grows up with faith, which works by it; without it, a profession of religion is vain; and where it is once wrought, it lasts for ever; it ought to be superlative and universal, constant, warm and ardent, hearty and sincere: such who have it, show it by a desire to be like to God, and therefore imitate him, by making his glory the supreme end of their actions; by being careful not to offend him; by delighting in his presence, in his people, word, ordinances, ways, and worship; and by undervaluing the world, and all things in it, in comparison of him; who is to be loved for the perfections of his being, the characters and relations he stands in and bears to his people, and on account of the love with which he has loved them, and which is indeed the spring and source of theirs. They are further described, as such who are the called according to his purpose. The called of God and of Jesus Christ; not to any office, or by the external ministry of the word only, but by special grace; from darkness to light, from bondage to liberty, from the company of sinful men to fellowship with Christ, from a trust in their own righteousness to a dependence on his, to grace here, and glory hereafter; which is done according to the purpose of God: the persons called are fixed upon by God; none are called but whom God purposed to call; those who are called can assign no other reason of it than the will of God; and no other reason but that can be given why others are not called; the time when, the place where, the means whereby persons are called, are all settled and determined by the will, and according to the purpose of God. (k) T. Bab. Taanith, fol. 21. 1. Sanhedrin, fol. 108. 2. Cosri, fol. 151. 1.((l) T. Bab. Beracot, fol. 60. 2.

That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.

28. And—or, "Moreover," or "Now"; noting a transition to a new particular. we know, &c.—The order in the original is more striking: "We know that to them that love God" (compare 1Co 2:9; Eph 6:24; Jas 1:12; 2:5) "all things work together for good [even] to them who are the called (rather, 'who are called') according to His (eternal) purpose." Glorious assurance! And this, it seems, was a "household word," a "known" thing, among believers. This working of all things for good is done quite naturally to "them that love God," because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thus to take in good part whatever He sends them, however trying to flesh and blood: and to them who are the called, according to "His purpose," all things do in the same intelligible way "work together for good"; for, even when "He hath His way in the whirlwind," they see "His chariot paved with love" (So 3:10). And knowing that it is in pursuance of an eternal "purpose" of love that they have been "called into the fellowship of His Son Jesus Christ" (1Co 1:9), they naturally say within themselves, "It cannot be that He 'of whom, and through whom, and to whom are all things,' should suffer that purpose to be thwarted by anything really adverse to us, or that He should not make all things, dark as well as light, crooked as well as straight, to co-operate to the furtherance and final completion of His high design."

And we know - This verse introduces another source of consolation and support, drawn from the fact that all flyings are under the direction of an infinitely wise Being, who has purposed the salvation of the Christian, and who has so appointed all things that they shall contribute to it. All things - All our afflictions and trials; all the persecutions and calamities to which we are exposed. Though they are numerous and long-continued yet they are among the means that are appointed for our welfare. Work together for good - They shall cooperate; they shall mutually contribute to our good. They take off our affections from this world; they teach us the truth about our frail, transitory, and lying condition; they lead us to look to God for support, and to heaven for a final home; and they produce a subdued spirit. a humble temper, a patient, tender, and kind disposition. This has been the experience of all saints; and at the end of life they have been able to say it was good for them to be afflicted; Psalm 119:67 , Psalm 119:71 ; Jeremiah 31:18-19 ; Hebrews 12:11 . For good - For our real welfare; for the promotion of true piety, peace, and happiness in our hearts. To them that love God - This is a characteristic of true piety. To them, afflictions are a blessing. To others, they often prove otherwise. On others they are sent as chastisements; and they produce complaining, instead of peace; rebellion, instead of submission; and anger, impatience, and hatred, instead of calmness, patience, and love. The Christian is made a better man by receiving afflictions as they should be received, and by desiring that they should accomplish the purpose for which they are sent; the sinner is made more hardened by resisting them, and refusing to submit to their obvious intention and design. To them who are the called - Christians are often represented as called of God. The word κλητός klētos is sometimes used to denote an external invitation, offer, or calling; Matthew 20:16 ; Matthew 22:14 . But excepting in these places, it is used in the New Testament to denote those who had accepted the call, and were true Christians; Romans 1:6-7 ; 1 Corinthians 1:2 , 1 Corinthians 1:24 ; Revelation 17:14 . It is evidently used in this sense here - to denote those who were true Christians. The connection as well as the usual meaning of the word, requires us thus to understand it. Christians are said to be called because God has invited them to be saved, and has sent into their heart such an influence as to make the call effectual to their salvation. In this way their salvation is to be traced entirely to God. According to his purpose - The word here rendered "purpose" πρόθεσις prothesis means properly a proposition, or a laying down anything in view of others; and is thus applied to the bread that was laid on the table of show-bread; Matthew 12:4 ; Mark 2:26 ; Luke 6:4 . Hence, it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert people without design; and his designs are not new, but are eternal. What he does. he always meant to do. What it is right for him to do, it was right always to intend to do. What God always meant to do, is his purpose or plan. That he has such a purpose in regard to the salvation of his people, is often affirmed; Romans 9:11 ; Ephesians 1:11 ; Ephesians 3:11 ; 2 Timothy 1:9 ; Jeremiah 51:29 . This purpose of saving his people is, (1) One over which a creature can have no control; it is according to the counsel of his own will; Ephesians 1:11 . (2) it is without any merit on the part of the sinner - a purpose to save him by grace; 2 Timothy 1:9 . (3) it is eternal; Ephesians 3:11 . (4) it is such as should excite lively gratitude in all who have been inclined by the grace of God to accept the offers of eternal life. They owe it to the mere mercy of God, and they should acknowledge him as the fountain and source of all their hopes of heaven.

Romans 8:28 And we know all things work together for good to them that love God, etc. This may be regarded as virtually, though not formally, an inference from what Paul had taught concerning afflictions. As they are comparatively insignificant, as they call forth the exercises of hope, and give occasion for the kind interposition of the Holy Spirit, far from being inconsistent with our salvation, they contribute to our good. It seems, however, more natural to consider the apostle as presenting the consideration contained in this verse, as an additional reason why the afflictions of this life are not inconsistent with our being the sons of God. These afflictions are real blessings. All things , as is usually the case with such general expressions, is to be limited to the things spoken of in the context, i.e. the sufferings of the present time. See 1 Corinthians 2:15 , where the spiritual man is said to understand “all things;” Colossians 1:20 , where Christ is said to reconcile “all things unto God;” and Ephesians 1:10 , with many other similar passages. Of course it is not intended that other events, besides afflictions, do not work together for the good of Christians, but merely that the apostle is here speaking of the sufferings of believes. “Tenendum est Paulum non nisi de rebus adversis loqui: acsi dixisset Divinitus sic temperari quaecunque sanctis accidunt, ut, quod mundus noxium esse putat, exitus utile esse demonstret. Nam tametsi verum est, quod ait Augustinus, peccata quoque sua, ordinante Dei providentia, sanctis adeo non nocere, ut potius eorum saluti inserviant; ad hunc tamen locum non pertinet, ubi de cruce agitur.” — Calvin. Those to whom afflictions are a real blessing are described, first, as those who love God; and secondly, as those who are called according to his purpose. The former of these clauses describes the character of the persons intended, they love God , which is a comprehensive expression for all the exercises of genuine religion. The latter clause declares a fact, with regard to all such which has a most important bearing on the apostle’s great object in this chapter, they are called according to his purpose. The word called , as remarked above, ( Romans 1:7 ) is never, in the epistles of the New Testament, applied to those who are the recipients of the mere external invitation of the gospel. It always means effectually called , i.e. it is always applied to those who are really brought to accept of the blessings to which they are invited. 1 Corinthians 1:24 , “But to those who are called,” i.e., to true Christians. Judges 1:1 , “To those who are sanctified by God the Father, and are preserved in Jesus Christ, and called,” 1 Corinthians 1:2 , etc. The word is, therefore, often equivalent with chosen , as in the phrase “called an apostle,” 1 Corinthians 1:1 ; Romans 1:1 ; and “called of Jesus Christ,” Romans 1:6 . And thus in the Old Testament, “Hearken unto me, O Jacob, and Israel my called,” Isaiah 48:12 ; see Isaiah 42:6 , Isaiah 49:1 , Isaiah 51:2 . Those who love God, therefore, are those whom he hath chosen and called by his grace to a participation of the Redeemer’s kingdom. This call is not according to the merits of men, but according to the divine purpose . “Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.” 2 Timothy 1:9 ; Ephesians 1:11 ; Romans 9:11 . The design of the apostle, in the introduction of this clause, seems to have been twofold. First, to show, according to his usual manner, that the fact that some men love God is to be attributed to his sovereign grace, and not to themselves; and, secondly, that if men are called, according to the eternal purpose of God, their salvation is secure. By this latter idea, this clause is associated with the passage that follows, and with the general object of the chapter. That the calling of men does secure their salvation, is proved in Romans 8:29 , Romans 8:30 . 1. True Christians are the sons of God, objects of his affection, partakers of his moral nature, and heirs of his kingdom, Romans 8:14 . 2. The relation of God to us is necessarily the counterpart of ours to him. If we feel as friends to him, he feels as a friend towards us; if our sentiments are filial, his are parental, Romans 8:15 . 3. God who is everywhere present and active, manifests his presence, and communicates with his creatures in a manner accordant with their nature, although in a way that is inscrutable, Romans 8:16 . 4. Assurance of salvation has a twofold foundation, the experience of those affections which are the evidences of true piety, and the witness of the Holy Spirit. The latter can never be separated from the former; for the Spirit can never testify to what is not the truth. He can never assure an enemy that he is a child of God, Romans 8:16 . 5. Union with Christ is the source of all our blessings of justification and sanctification, as taught in the previous chapters, and of salvation, as taught in this, Romans 8:17 . 6. Afflictions are not inconsistent with the divine favor, nor with our being the sons of God, Romans 8:18-25 . 7. The future glory of the saints must be inconceivably great, if the whole creation, from the beginning of the world, groans and longs for its manifestation, Romans 8:19-23 . 8. The curse consequent on the fall has affected the state of the external world. The consummation of the work of redemption may be attended with its regeneration, Romans 8:20-22 . 9. The present influences of the Spirit are first fruits of the inheritance of the saints; the same in kind with the blessings of the future state, though less in degree. They are a pledge of future blessedness, and always produce an earnest longing for the fruition of the full inheritance, Romans 8:23 . 10. As, for wise reasons, salvation is not immediately consequent on regeneration, hope, which is the joyful expectation of future good, becomes the duty, solace, and support of the Christian, Romans 8:24 , Romans 8:25 . 11. The Holy Spirit is our Paraclete ( John 14:16 ) or advocate, we are his clients , we know not how to plead our own cause, but he dictates to us what we ought to say. This office of the Spirit ought to be recognized, and gratefully acknowledged, Romans 8:26 . 12. Prayer, to be acceptable, must be according to the will of God, and it always is so when it is dictated or excited by the Holy Spirit, Romans 8:27 . 13. All events are under the control of God; and even the greatest afflictions are productive of good to those who love him, Romans 8:28 . 14. The calling or conversion of men, involving so many of their free acts, is a matter of divine purpose, and it occurs in consequence of its being so, Romans 8:28 . 1. If God, by his Spirit, condescends to dwell in us, it is our highest duty to allow ourselves to be governed or led by him, Romans 8:12 , Romans 8:13 . 2. It is a contradiction in terms to profess to be the sons of God, if destitute of the filial feelings of confidence, affection, and reverence, Romans 8:15 . 3. A spirit of fear, so far from being an evidence of piety, is an evidence of the contrary. The filial spirit is the genuine spirit of religion, Romans 8:15 . 4. Assurance of hope is not fanatical, but is an attainment which every Christian should make. If the witness of men is received, the witness of God is greater. As the manifestation of God’s love to us is made in exciting our love towards him, so the testimony of his Spirit with ours, that we are the sons of God, is made when our filial feelings are in lively exercise, Romans 8:16 . 5. Christians ought neither to expect nor wish to escape suffering with Christ, if they are to be partakers of his glory. The former is a preparation for the latter, Romans 8:17 . 6. The afflictions of this life, though in themselves not joyous but grievous, are worthy of little regard in comparison with the glory that shall be revealed in us. To hear these trials properly, we should regard them as part of the heritage of the sons of God, Romans 8:18 . 7. As the present state of things is one of bondage to corruption, as there is a dreadful pressure of sin and misery on the whole creation, we should not regard the world as our home, but desire deliverance from this bondage, and introduction into the liberty of the children of God, Romans 8:19-22 . 8. It is characteristic of genuine piety to have exalted conceptions of future blessedness, and earnest longings after it. Those, therefore, who are contented with the world and indifferent about heaven, can hardly possess the first fruits of the Spirit, Romans 8:23 . 9. Hope and patience are always united. If we have a well-founded hope of heaven, then do we with patience and fortitude wait for it. This believing resignation and joyful expectation of the promises, are peculiarly pleasing in the sight of God and honorable to religion, Romans 8:24 , Romans 8:25 . 10. How wonderful the condescension of the Holy Spirit! How great his kindness in teaching us, as a parent his children, how to pray and what to pray for! How abundant the consolation thus afforded to the pious in the assurance that their prayers shall be heard, Romans 8:26 , Romans 8:27 . 11. Those who are in Christ, who love God, may repose in perfect security beneath the shadow of his wings. All things shall work together for their good, because all things are under the control of him who has called them to the possession of eternal life according to his own purpose, Romans 8:28 .