John Calvin on Romans 8:30

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. 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.” 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.

Romans 8:31-34

31. What shall we then say to these things? If God be for us, who can be against us?

31. Quid ergo dicemus ad hæc? “Ad hæc,” — πρὸς ταῦτα Wolfius says, that it should be “de his — of these things;” and Hebrews 4:13, is quoted as an instance, “πρὸς ὅν ἡμῖν ὁ λόγος — of whom we speak.” — Ed. Si Deus pro nobis, quis contra nos?

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?

32. Qui propno Filio non pepercit, sed pro nobis omnibus tradidit, quomodo non etiam cum eo donaret nobis omnia?

33. Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

33. Quis intentabit crimina “Quis intentabit crimina — who shall chapter crimes τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ — who shall implead, or bring a charge against the elect of God.?” See Acts 19:38

Many, such as Augustine, Grotius, Locke, Doddridge, and Griesbach, have made the next clause also a question; and also the clauses in the next verse. There is not much difference in the sense, but the passage will thus appear more striking, —

33. Who will lay a charge against God’s elect? God the justifier?

34. Who is he who condemns? Christ who died, or rather who rose again, who is also at God’s right hand, and who intercedes for us?

What favors this construction is, that the Apostle proceeds in the same strain. — Ed. adversus electos Dei? Deus est qui justificat.

34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

34. Quis ille qui condemnet? Christus est qui mortuus est, quin potius etiam suscitatus, qui et in dextera Patris est, qui et intercedit pro nobis.