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"To which end also we pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power." "That He may count you," he says, "worthy of calling"; for they were not called. Therefore he has added, "and fulfill every desire of goodness." Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. "Of the calling," namely that to the bride-chamber. Since the five virgins also were called. "Arise" it says, "the bridegroom cometh." And they prepared themselves, but did not enter in. But he speaks of that other calling. Showing therefore what calling he is speaking of, he has added, "And fulfill every desire of goodness and every work of faith, with power." This is the calling, he says, that we seek. See how gently he takes them down. For that they may not be rendered vain by the excess of commendation, as if they had done great deeds, and may not become slothful, he shows that something still is wanting to them, so long as they are in this life. Which also he said in his Epistle to the Hebrews. "Ye have not yet resisted unto blood, striving against sin." "Unto all wellpleasing," he says, that is, His gratification, persuasion, full assurance. That is, that the persuasion of God may be fulfilled, that nothing may be wanting to you, that you may be so, as He wills. "And every work of faith," he says, "with power." What is this? The patient endurance of persecutions, that we may not faint, he says.

I said, “Salvation through this religion, through which alone true salvation is promised and truly promised, has never been lacking to anyone who was worthy of it, and the one to whom it was lacking was unworthy of it.” I did not mean this as though anyone were worthy according to his own merits, but as the apostle says, “God’s purpose in election” does not depend on deeds but is applied according to him who calls—Rebekah was told, “The elder shall serve the younger”—and he asserts that this call depends on the purpose of God. Hence Paul says, “Not according to our works, but according to his own purpose and grace.” Similarly, he says, “We know that for those who love God all things work together for good, for those who are called according to his purpose.” Concerning this call he says, “that he may consider you worthy of his calling.”

so that our God may make you worthy of his calling that is, understood to make worthy. Here he asks that that calling be understood according to a purpose. On this account, in order that they might separate what is universal from that which is special, they added 'his.' In order that they might show that there is not power or merit in man, but in God alone. may complete every act of his goodness As though they should say, May virtue be bestowed upon you by God, that through it your faith may be filled up with effort.

What then, were they not called? Yes, they were. But the apostle is not speaking of that calling; for according to that one, many are called. He who did not have wedding garments was also called (Matt. 22:25), and the five virgins were also called (Matt. 25:11), but neither he nor they entered. The calling that the apostle means here is that which is confirmed by deeds, and which is properly the true calling, just as genuine faith is active faith. Therefore he adds the following. Such, he says, is the calling I mean, that "every good pleasure" of God, that is, everything that is pleasing to Him, might be fulfilled in you, and that you might appear such as God desires you to be, lacking nothing. Here the apostle also humbles their pride, so that they would not become exalted by the many praises, showing by this that they are still imperfect. May God make, he says, your endurance of persecutions perfect. In what way? "In power," that is, by strengthening and fortifying you. For endurance is a work of faith, so that whoever does not have endurance does not show the work of faith either.

Then when he says, "wherefore we also pray," he adds the support of prayer, and first, he sets out what he prays; second, to what purpose he prays, at "that the name"; third, how he can obtain what he prays for, at "according to the grace." He prays for one thing on God's part and two things on our part. He says, therefore, "wherefore," i.e., on account of that day, "we also pray always." "Without ceasing I remember you always in my prayers" (Rom 1:9); "far be this sin from me in the Lord, that I should cease to pray for you" (1 Sam 13:23). But for what? "That our God would make you worthy of his vocation," i.e., that he might cause you to live in the world in a manner worthy of his calling. "I beseech you that you walk in a manner worthy of the calling by which you have been called" (Eph 4:1). And on our part he asks for two things: on the part of the will, that he may fully enjoy every goodness; hence he says "and fulfill all the good pleasure of his goodness," i.e., fulfill in you your desire for every good thing. "Who works in us both to will and to accomplish, according to his good pleasure" (Phil 2:13). And on the part of the understanding, that it may perfectly believe. And so he says "and the work of faith." "For with the heart one believes unto justice, while with the mouth confession is made unto salvation" (Rom 10:10). And you accomplish this "in power," i.e., in constancy and fortitude, so that no fear causes you to stop confessing him. Or it can be understood this way: "wherefore," i.e., on account of that day, "we also pray" that God may deign to give you that to which he has called you. "To this you were called, that you should possess the blessing by inheritance" (1 Pet 3:9). And that he might fulfill every good thing you desire, which he does in eternal life, when we will have God. "Who satisfies your desires with good things" (Ps 102:5). Similarly, that he may fulfill "the work of faith," which will happen when we see then face to face what we see now through a mirror and in an enigma (1 Cor 13:12).