"For if God foreknew those who are called, according to His purpose, to be conformed to the image of His Son "for whose sake, according to the blessed apostle, He has appointed "Him to be the first-born among many brethren"
It is not that God, knowing the intention of their heart and their ignorance, gives them the opposite of what they ask for. Rather he teaches them what ought to be given to people who love God. This is what the Lord says in the Gospel: “For your Father knows what you need, even before you ask him.” Those who are called according to the promise are those whom God knew would believe in the future.
"And we know that all things work together for good to them that love God."
Here he seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us;" and those, that "the whole creation groans;" and the saying, that "we are saved by hope;" and the phrase, "we with patience wait for;" and that, "we know not what we should pray for as we ought;" are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for many things that seem to one's self profitable, do sometimes even cause much harm. Quiet, for instance, and freedom from dangers, and living out of fear, seemed to be advantageous for them. And what wonder if they did to them, since to the blessed Paul himself this seemed to be so? Still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards, when once he heard Him say, "My grace is sufficient for you, for My Power is perfected in weakness" [2 Corinthians 12:8-9], was afterwards delighted at being persecuted, and insulted, and having irreparable ills done him. For, "I glory," he says, "in persecutions, in insults" (Eng. V. reproaches), "in necessities." [2 Corinthians 12:10] And this was his reason for saying, "For we know not what we should pray for as we ought." And he exhorted all men to give up these matters to the Spirit. For the Holy Spirit is very mindful of us, and this is the will of God. Having then cheered them by all methods, he proceeds to what we have heard today, putting forward a reason strong enough to reclaim them. For he says, "we know that all things work together for good to them that love God." Now when he speaks of "all things," he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or anything else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of His unspeakable power, His making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us. And so he does not say, that "them that love God," no grievance approaches, but, that it "works together for good," that is to say, that He uses the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances, or stopping them when they have come. And this is what He did even with the furnace at Babylon. For He did not either prevent their falling into it, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder, and with the Apostles too He wrought other like wonders continually. [Mark 16:18] For if men who have learned to be philosophic can use the things of nature to the opposite of their intention, and appear even when living in poverty in easier circumstances than the rich, and shine through disgrace: much more will God work for those that love Him both these and also greater things by far. For one needs only one thing, a genuine love of Him, and all things follow that. As then things seemingly harmful do good to these, so do even things profitable harm those who love Him not. For instance, the exhibition of miracles and wisdom in His teaching only injured the Jews, as did the rightness of doctrine; and for the former they called Him a possessed person [John 8:48], for the other one that would be equal to God [John 5:18]: and because of the miracles (ib. 11:47, 53), they even went about to kill Him. But the thief when crucified, when nailed to the Cross, and reviled, and suffering ills unnumbered, not only was not hurt, but even gained the greatest good therefrom. See how for those who love God all things work together for good. After mentioning then this great blessing, one which far exceeds man's nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, "to them who are called according to His purpose." Now consider, he means, from the calling, for instance, what I have just said. Why then did He not from the first call all? Or why not Paul himself as soon as the rest? Does it not seem that the deferring was harmful? But it was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe everything to the calling; since in this way both Greeks and Jews would be sure to cavil. For if the calling alone were sufficient, how came it that all were not saved? Hence he says, that it is not the calling alone, but the purpose of those called too, that works the salvation. For the calling was not forced upon them, nor compulsory. All then were called, but all did not obey the call.
When Paul speaks of “all things” he mentions even the things that seem painful. For if tribulation, or poverty, or imprisonment, or famines, or deaths or anything else should come upon us, God can change them into the opposite. For this is one instance of his ineffable power, that he can make painful things appear light to usand turn them into things which can be helpful.Paul talks about being called “according to his purpose” in order to show that the calling itself is not enough.… The calling was not forced on anyone, nor was it compulsory. Everyone was called, but not everyone obeyed the call.
When Job lost all his wealth, when he lost his sons, everything seemed to militate against him, but since he loved the Lord, the evils that befell him worked together for his good. The vermin of his body were preparing for him the crown of heaven. Before the time he is tempted, God has never spoken to him; after he is tempted, however, God comes to him and speaks familiarly with him, as a friend with his friend. Let calamity strike, let every kind of disaster fall, as long as after the catastrophe Christ comes.
We must not worry if we find that things which we expect to turn out for our good are unexpectedly evil in the present life, because we know that in the end everything works together for good for those who love God.
There is, in the foreknowledge of God, a predetermined limit and number of saints who love God as he has given them to do through the Holy Spirit poured forth in their hearts, and for them everything works together for good.
To be called according to God’s purpose is to be called according to the will. But is this the will of the one who calls or the will of those who are called? Naturally, every impulse which leads to righteousness comes from God the Father. Christ himself once said: “No one can come to me unless the Father draws him.” Nevertheless it is not wrong to say that some are called according to God’s purpose and according to their own intentions as well.
This is not true of everyone but only of believers. Nor do things simply work together—they work together for good. If someone asks for something which will not contribute to his good, he will not get it, because it is not good for him to get it.
Having shown that the Holy Spirit helps us in the weaknesses of the present life in regard to fulfilling our desires [n. 686], the Apostle now shows how he helps us in relation to external events by directing them to our good. First, he states his proposition; secondly, he proves it [v. 29; n. 701]; thirdly, he draws a conclusion [v. 35; n. 721]. 696. In regard to the first there are two things to consider [cf. n. 699]. First, the greatness of the benefit conferred on us by the Holy Spirit, namely, that all things work together for good. To realize this we should consider that whatever happens in the world, even if it be evil, accrues to the good of the universe; because, as Augustine says in Enchiridion: "God is so good that he would permit no evil, unless he were powerful enough to draw some good out of any evil." However, the evil does not always accrue to the good of that in which it is. Thus, the death of one animal accrues to the good of the universe, inasmuch as by the destruction of one thing something else begins to be, although it does not accrue to the good of that which ceases to be; because the good of the universe is willed by God according to itself and to this good all the parts of the universe are ordained. 697. The same seems to apply to the relationship of the noblest parts to the other parts, because the evil affecting the other parts is ordained to the good of the noblest parts. But whatever happens to the noblest parts is ordained only to their good, because his care for them is for their sake, whereas his care for the others is for the sake of the noblest: as a physician allows a malady in the foot that he might cure the head. 341 But the most excellent parts of the universe are God’s saints to each of whom applies the word of Mt (25:23): "He will set him over all his goods." Therefore, whatever happens to them or to other things, it all accrues to the benefit of the former. This verifies the statement in Pr (11:20): "The fool will be servant to the wise," namely, because even the evil of sinners accrues to the good of the just. Hence, God is said to exercise a special care over the just, as it says in Ps 34 (v.15): "The eyes of the Lord are toward the righteous," inasmuch as he takes care of them in such a way as to permit no evil to affect them without converting it to their good. This is obvious in regard to the penal evils which they suffer, hence it says in the Gloss [of Lombard, col. 1488 D] that "because in their weakness humility is exercised, in affliction patience, in contradictions wisdom and in hatred good will." Hence it says in 1 Pt (3:14): "If you suffer for righteousness’ sake, you will be blessed." It might be asked whether their sins also work together for their good. Some say that sins are not included when he says, all things, because according to Augustine: "Sin is nothing and men become nothing, when they sin." But contrary to this a Gloss says: "God makes all things work together for their good to the extent that if they deviate and stray from the path, he even makes this contribute to their good." Hence it says in Ps 37 (v.24): "Though the righteous man fall, he shall not be cast headlong, for the Lord is the stay of his hand." But according to this it seems that they always arise with greater love, because man’s good consists in love in such a way that without it the Apostle says that he is nothing (1 Cor 13:2). 342 The answer is that man’s good consists not only in the amount of love but especially in his perseverance until death, as it says in Mt (24:13): "He who endures to the end will be saved." Furthermore, because he has fallen, he rises more cautious and more humble; hence, the Gloss adds that this makes them progress, because they return to themselves more humble and wiser; for they fear extolling themselves or trusting in their powers to persevere. 699. Secondly, we consider the recipients of this benefit and see something on God’s part and on man’s part. He indicates what is involved on man’s part when he says: for those who love God. For the love of God is in us through the indwelling Spirit. But it is the Holy Spirit who directs us in the right path; hence it says in 1 Pt (3:13): "Who is there to harm you, if you are zealous for what is right?" and in Ps 119 (v. 165): "Great peace have they who love your law; nothing can make them stumble." And this is reasonably so, because, as it says in Pr (8:17): "I love those who love me." To love is to will good to the beloved; but for God to will is to accomplish, for "whatever the Lord wills he does" (Ps. 135:6). Therefore, God turns all things to the good of those who love him. 700. Then he considers what is involved on God’s part who, first of all, predestined believers from all eternity; secondly, calls them in time; thirdly, sanctifies them. He touches on these three things when he says: Who are called according to his purpose, i.e., the predestined, the called and the sanctified; "purpose" here refers to predestination which, according to Augustine, is the resolve to be merciful: "according to the purpose of him who accomplishes all things according to the counsel of his will" 343 (Eph 1:11). "Called" refers to calling: "He called him to follow him" (Is 41:2). "Saints" refers to sanctification: "I am the Lord who sanctifies you" (Lev 21:8). The Apostle says that he knows this, saying: we know: "He gave him knowledge of holy things" (Wis 10:10). This knowledge arises from experience and from considering the efficacy of love: "Love is as strong as death" (S of S 8:6) and of eternal predestination: "My counsel shall stand, and I will accomplish all my purpose" (Is 46:10). 701. Then (v.29) he proves what he had said with the following proof: No one can harm those whom God advances; but God advances the predestined who love him. Therefore, nothing can harm them, but everything works for their good. First, therefore, he proves the minor, namely, that God advances them; secondly, the major [v. 31; n. 710]. In regard to the first he does two things: first, he mentions things that refer to advancement of the saints from all eternity; secondly, those that occur in time [v. 30; n. 707]. 702. First, therefore, he presents two things, namely, foreknow1ede and predestination when he says: Those whom he foreknew he also predestined. Now some say that predestination is taken here for the preparation which occurs in time, during which God prepares the saints for grace. They say this in order to distinguish foreknowledge from predestination. But closer examination shows that both are eternal and that they differ in notion. For, as was stated above, predestination implies the mental preordaining of things which a person intends to do. But from all eternity God has predestined the benefits which he intends to give his saints. Hence, predestination is eternal. But foreknowledge differs 344 conceptually from predestination; because foreknowledge implies only the knowledge of future things, whereas predestination implies causality in regard to them. Consequently, God has foreknowledge even of sins, but predestination bears on salutary goods. Hence The Apostle says in Eph (1:5): "Predestined according to the purpose of his will, to the praise and glorious grace which he freely bestowed." 703. Regarding the order between foreknowledge and predestination some say that foreknowledge of good and of evil merits is the reason for predestination and reprobation, in the sense that God predestines certain ones, because he foresees that they will act well and believe in Christ. According to this the present text reads: "Those whom he foreknew to be conformed to the image of his Son, he also predestined." This interpretation would be reasonable, if predestination were restricted to eternal life which is bestowed for merits. But under predestination falls every salutary benefit prepared for man from all eternity by God; hence all the benefits he confers on us in time he prepared for us from all eternity. Hence, to claim that some merit on our part is presupposed, the foreknowledge of which is the reason for predestination, is nothing less than to claim that grace is given because of our merits, and that the source of our good works is from us and their consummation from God. Hence, it is more suitable to interpret the present text as stating that those whom he foreknew he also predestined to be conformed to the image of his Son. Then this conformity is not the reason for predestination, but its terminus or effect. For the Apostle says: "He destined us to be his adopted sons through Jesus Christ" (Eph 1:5). 704. For the adoption as sons is nothing more than that conformity, because a person adopted into the sonship of God is conformed to his true Son. 345 First, in the right to the inheritance, as was stated above (v. 17): If sons, then heirs, heirs of God and fellow heirs with Christ." Secondly, in sharing his splendor. For he is begotten of the Father as the splendor of his glory (Heb 1:3). Hence by enlightening the saints with the light of wisdom and grace, he makes them be conformed to himself. 705. The phrase, to the image of his Son, can be interpreted in two ways: in one way so that it means: conformed to the image of his Son, who is an image: "He is the image of the invisible God" (Col 1:15). In another way so that the sense is this: He predestined us to be conformed to his Son in the fact that we bear his image: "Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Cor 15:49). He says, those whom he foreknew he also predestined not because he predestines all the foreknown, but because he could not predestine them, unless he foreknew them: "Before I formed you in the womb I knew you" (Jer 1:5). 706. Then he indicates what follows from this predestination, when he says: in order that he might be the first-born among many brethren. For just as God willed to communicate His natural goodness to others by imparting to them a likeness of his goodness, so that he is not only good but the author of good things, so the Son of God willed to communicate to others conformity to his sonship, so that he would not only be the Son but the first-born among sons. Thus, he who is the only-begotten through an eternal origin, as it says in Jn (1:18): "The only Son who is in the bosom of the Father," is the first-born among many brethren by the bestowal of grace: "He is the first-born of the dead, and ruler of kings on earth" (Rev 1:5). 346 Therefore, Christ has us as brothers, both because he communicated to us a likeness of his sonship and because he assumed the likeness of our nature, as it says in Heb (2:17): "He had to be made like his brethren in every respect." 707. Then (v. 30) he mentions what happens on the part of the saint as a consequence of predestination. First, he mentions the call, when he says: Those whom he predestined he also called. For predestination cannot be voided: "The Lord of hosts has sworn, ‘As I have planned, so shall it be, and as I have purposed, so shall it stand" (Is 14:24). Predestination begins to be carried out with the person’s being called. This call is twofold: one is external and is made by the mouth of a preacher: "She has sent out her maids to call from the highest places" (Pr 9:3). In this way God called Peter and Andrew, as it says in Mt (4:18). The other call is internal and is nothing less than an impulse of the mind whereby a man’s heart is moved by God to assent to the things of faith or of virtue: "Who stirred up one from the east and called him to follow?" (Is 41:2). This call is necessary, because our heart would not turn itself to God, unless God himself drew us to him: "No one can come to me unless the Father who sent me draws him" (Jn 6:44); "Turn us to thyself, O Lord, that we may be turned" (Lam 5:21). Furthermore, this call is efficacious in the predestined, because they assent to the call: "Everyone who has heard and learned from the Father comes to me" (Jn 6:45). 708. Hence secondly, he mentions justification when he says: those whom he called he also justified by infusing grace: "They are justified by his grace as a gift" (Rom 3:24). 347 Although this justification is frustrated in certain persons, because they do not persevere to the end, in the predestined it is never frustrated. 709. Thirdly, he mentions glorification, when he adds: and those he also glorified and this in two ways, namely, by growth in virtue and grace and by exaltation to glory: "In all things, O Lord, thou hast exalted and glorified thy people" (Wis 19:22). He uses the past for the future, either because the future is certain, or because what is future in some is already fulfilled in others. 710. Then (v. 31) he clarifies the major premise, namely, that nothing can harm those advanced by God: first, he shows that they cannot suffer any loss through the evil of punishment; secondly, nor through the evil of guilt [v. 33; n. 715]. 711. The evil of punishment is twofold: one consists in the imposition of evils, the other in the removal of good things. First he shows that those who are advanced by God do not suffer harm from the efforts of persecutors, saying: What then shall we say? As if to say: since God bestows so many good things on his elect, what can be said against this, so as to nullify it? As if to say: Nothing. "No wisdom, no understanding, no counsel, can avail against the Lord" (Pr 21:30). Or: What shall we say? For one is struck with amazement, when he considers these things: "I considered thy works and became terrified" (Hab 3:2). Or: What shall we say to this? i.e., what return could we make to God for such great blessings: "What shall I render to the Lord for all his bounty to me" (Ps 116:12). Then he continues, If God is for us by predestining, calling, justifying and glorifying, who is against us, i.e., successfully? "Let us stand up together, who is my 348 adversary?" (Is 50:8); "Place me next to you, and let anyone’s hand fight against me" (Jb 17:3). 712. Secondly, he shows that God’s holy ones cannot suffer loss by the removal of good things, saying: He who did not spare his own Son. But whereas he spoke earlier about adopted sons, he separates this Son from all others, saying: his own Son, i.e., not adopted, as heretics pretend, but natural and co-eternal: "That we may be in his true son, Jesus Christ" (1 Jn 5:20) of whom the Father says in Mt (3:17): "This is my beloved Son, with whom I am well pleased." 713. He says, did not spare, to indicate that he did not exempt him from punishment. For there was no guilt in him to forgive: "He who spares the rod hates his son" (Pr l3:24). However, God the Father did not spare his Son, as though to add something to him who is in all things perfect God; rather he subjected him to the passion for our benefit. And this is what he adds: but gave him up for us all, i.e., in expiation for our sins: "He was put to death for our trespasses" (Rom 3:25); "The Lord put on him the iniquity of us all" (Is 53:6). God the Father gave him up to death by appointing him to become incarnate and suffer and by inspiring his human will with such love that he would willingly undergo the passion. Hence he is said to have given himself over: "He gave himself up for us" (Eph 5:2). Judas, too, and the Jews gave him up, as was explained at the end of ch. 4. 714. It should be noted that in saying, He did not spare his own Son, it is as though he were saying: He not only exposed other holy men to tribulation for their 349 salvation: "I have hewn them by the prophets" (Hos 6:5); "If we are afflicted, it is for your comfort and salvation" (2 Cor 1:6), but even his own Son. But in the Son of God all things exist as in their primordial and preoperative cause: "He is before all things and in him all things hold together" (Col 1:17). Therefore, when he was given up for us, all things were given to us; hence he adds: how has not had also, with him, given us all things, the highest things, namely, the divine persons to enjoy, rational spirits to live with, all lower things to use, not only prosperity but adversity as well: "All are yours and you are Christ’s and Christ is God’s" (l Cor 3:23). Hence, it is clear that, as it says in Ps 34 (v.9): "Those who fear him have no want."
[AD 215] Clement of Alexandria on Romans 8:28