Romans 8:30

"Moreover whom He did pre-destinate, them He also called; and whom He called, them He also justified." Now He justified them by the regeneration of the layer. "And whom He justified, them He also glorified" by the gift, by the adoption.

Jesus said: "Come to me all who labor and are heavy laden, and I will give you rest." He calls everyone to himself, and no one is lacking in the grace of his calling, for when he says everyone he excludes nobody. But those whom he long ago foresaw would come into being he predestined to participate in the future blessings and called them to receive justification by faith in him and not to sin again.

"For if we live in the Spirit, let us also walk in the Spirit." "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." But to those miserable men, witness to the Lord by blood seems a most violent death, not knowing that such a gate of death is the beginning of the true life; and they will understand neither the honours after death, which belong to those who have lived holily, nor the punishments of those who have lived unrighteously and impurely. ... And the Saviour has said to us, "The spirit is willing, but the flesh is weak." "Because the carnal mind is enmity against God," explains the apostle: "for it is not subject to the law of God, neither indeed, can be. And they that are in the flesh cannot please God." And in further explanation continues, that no one may, like Marcion regard the creature as evil. "But if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." And again: "For if ye live after the flesh, ye shall die. For I reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. If we suffer with Him, that we also may be glorified together as joint-heirs of Christ. And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born 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."

Those whom God predestined, He also called. Having called them, He also justified them, having freed them from sins and made them righteous through the laver of regeneration. And whom He justified, them He also glorified, having deemed them worthy of adoption and given them …

On the Saying "Those Whom He Foreknew, The Same He Also Predestined" I have heard many people say: "Because the Apostle says; 'Those whom God foreknew, the same He also predestined; and those whom He predestined, He also called; and those whom He called, the …

Then, when he says "and whom he predestined," he mentions what happens on the part of the saint as a consequence of predestination. First, he mentions the call, when he says, "whom he predestined, them he also called." For predestination cannot be voided: "the Lord …

It is not God's foreknowledge of those who, by their free choice and zeal, will prevail which is the cause of their victory, just as, again, it is not His knowing beforehand who will fall and be vanquished which is responsible for their defeat. Instead, …

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.

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.

WELL said the Apostle in another place, "All things are of God." And here in this passage all works of Divine Grace are evidently so. The pronoun, "He," is repeated yet again and again, as if to set the Lord always before us. "Whom He did foreknow, He also did predestinate to be conformed to the image of His Son." "Moreover, whom He did predestinate, them He also justified and whom He justified, them He also glorified." It is of God all the way through. There is not an inch of ground left to he covered by the creature's foot.

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.

THE GREAT BOOK OF GOD’S DECREES is fast closed against the curiosity of man. Vain man would be wise; he would break the seven seals thereof, and read the mysteries of eternity. But this cannot be; the time has not yet come when the book shall be opened, and even then the seals shall not be broken by mortal hand, but it shall be said, “The lion of the tribe of Judah hath prevailed to open the book and break the seven seals thereof.” Eternal Father, who shall look Into thy secret will?

THE GREAT BOOK OF GOD’S DECREES is fast closed against the curiosity of man. Vain man would be wise; he would break the seven seals thereof, and read the mysteries of eternity. But this cannot be; the time has not yet come when the book shall be opened, and even then the seals shall not be broken by mortal hand, but it shall be said, “The lion of the tribe of Judah hath prevailed to open the book and break the seven seals thereof.” Eternal Father, who shall look Into thy secret will? None but the Lamb shall take the book, And open every seal. None but he shall ever unroll that sacred record and read it to the assembled world. How then am I to know whether I am predestinated by God unto eternal life or not? It is a question in which my eternal interests are involved; am I among that unhappy number who shall be left to live in sin and reap the due reward of their iniquity; or do I belong to that goodly company, who albeit that they have sinned shall nevertheless be washed in the blood of Christ, and shall in white robes walk the golden streets of paradise? Until this question be answered my heart cannot rest, for I am intensely anxious about it. My eternal destiny infinitely more concerns me than all the affairs of time. Tell me, oh, tell me, if ye know, seers and prophets, is my name recorded in that book of life? Am I one of those who are ordained unto eternal life, or am I to be left to follow my own lusts and passions, and to destroy my own soul? Oh! man, there is an answer to thy inquiry; the book cannot be opened, but God himself hath published many a page thereof. He hath not published the page whereon the actual names of the redeemed are written; but that page of the sacred decree whereon their character is recorded is published in his Word, and shall be proclaimed to thee this day.

WELL said the Apostle in another place, "All things are of God." And here in this passage all works of Divine Grace are evidently so. The pronoun, "He," is repeated yet again and again, as if to set the Lord always before us. "Whom He did foreknow, He also did predestinate to be conformed to the image of His Son." "Moreover, whom He did predestinate, them He also justified and whom He justified, them He also glorified." It is of God all the way through. There is not an inch of ground left to he covered by the creature's foot. The eternal Creator works all things in the Covenant of Grace according to the counsel of His own will. Haldane has an admirable note on this passage which we will quote in full: "In looking back on this passage we should observe that in all that is stated man acts no part, but is passive and all is done by God. He is elected and predestinated and called and justified and glorified by God. The Apostle was here concluding all that he had said before in enumerating topics of consolation to Believers. He is now going on to show that God is 'for us,' or on the part of His people. Could anything, then, be more consolatory to those who love God, than to be in this manner assured that the great concern of their salvation is not left in their own keeping? God, even their Covenant God, has taken the whole upon Himself. He has undertaken for them. There is no room, then, for chance or change, He will perfect that which concerns them." Does not this account for the majestic manner in which these Covenant mercies follow one another as in a triumphal procession? Foreknowledge leads the van with eyes beaming with love. Then come predestination, calling, justification, glorification—all in their proper order.

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 Rom 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. […]

God is so passionate about this goal that He foreknew, predestined, called and justified us so we would become like Christ.