And we know that to them that love God all things work together for good, to them that are called according to his purpose. A still further reason for endurance. Not only do these inspired groanings strengthen our hope of deliverance; nay, also we know (whether from God's Word, or inspired conviction, or experience of their effects) that these very trials that seem to hinder us are so overruled as to further the consummation to them that love God (cf. above, Romans 5:3, etc.); and at the end of the verse there is added, as introducing a still further ground of assurance, τοῖς κατὰ πρόθεσιν κλητοῖς; the significance of which expression is shown in the following versos, which carry out the thought of it.
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. And whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Thus is introduced the doctrine of predestination. This is indeed a principal passage on which theological theories with regard to it have been built. It, with the context, is the basis of the definition of predestination in Art. 17. It is, therefore, of great importance to consider carefully what the apostle here really says, and appears most obviously to mean; it being the duty of the expositor to pay regard to this only, in view of the language used, the way it is introduced, and any cognate passages that may throw light upon it. We may observe, in the first place, that it is plain that more is spoken of here than national election, or predestination to a state of privilege, which is the subject especially treated in Romans 9:1-33. Individual predestination is in view; and this not to gospel privileges only, but also carrying with it the result of glory. But it still remains to be seen whether such predestination is regarded as
(1) absolute, i.e. irrespective, with regard to its final result, of the condition of man's use of grace given; and, if so, whether
ἐδικαίωσε (4) means the participation in God's δικαιοσύνη, the passing into a "state of salvation" through faith in baptism. But what is meant by ἐδόξασε (5) has been a subject of discussion. Some, in view of the aorist, not future, tense of the verb, understand it of sanctification subsequent to justification, regarded as participation in the glory of the Divine holiness. Others, in view of the significance of the word itself, understand future glory, the aorist being accounted, for by the apostle's taking in one view the whole process of salvation with its final result, which is contemplated as accomplished. Perhaps both ideas are included, present sanctification being regarded as the commencement and earnest of the full glory to be revealed in "the sons of God" hereafter. In any case, we are not bound by what is here said to conclude that final glory of necessity follows the previous stages. For the apostle may be only setting forth the process and result when grace is not resisted. But certainly he implies that, when the result is glory, all is to be traced, not to man's initiation or deservings, but to Divine grace, and the Divine purpose of mercy from eternity.
In the remainder of this chapter the apostle rises into a strain of glowing eloquence, into a very song of triumph, in view of the assured hope of faithful Christians. Faithfulness, be it once more observed, is presupposed throughout the passage, which is quite wrongly understood as encouraging confidence in any on the ground of their conviction that they are certainly, even in spite of themselves, predestinated to glory: it only encourages perseverance in spite of trial on the ground of our feeling that, if we do persevere, we cannot fail, because God is on our side, and it is his eternal purpose to save us.