“And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Rom. 8:28-30, ESV).
God’s Providence
Sandwiched between talk of the Spirit’s intercession (vv. 26-27) and of Christ’s intercession (v. 34) is a glimpse of the providential working of the One “who searches hearts” (v. 27a). Among the many things “we know” (cf. v. 22; 2:2; 3:19; 6:6, 9; 7:14)—if not the specifics of how, what, and when, at least the reality thereof—is the divine promise “for those who love God,” a phrase placed at the beginning of the sentence for emphasis. The present tense “loving” [ἀγαπῶσιν] is a current and persistent reality.
While Paul speaks of the love God (5:5, 8; 8:39), the love of Christ (8:35-37), the love of the Spirit (15:30), and our love for one another (12:9; 13:8-10; 14:15), this is the only time in Romans he explicitly references our love for God. Considering all that has been said leading up to this text about God’s love, not to mention what follows, J. A. Beet reminds us, “I ought to have loved God always. It is of His mere mercy that I love Him now” (Romans 237). Since genuine love is demonstrated by observable action (5:8; 12:9-11),1 our love for God is shown through the devoted and faithful submission of our fallible will to his holy will (1:5; 2:6-13; 6:16-17; 16:19).
The accompanying description refers to those “being” [οὖσιν] (present tense: the ongoing initiative of God) “called” [κλητοῖς] (cf. v. 30).2 The “according to his purpose” phrase (cf. 9:11) is essentially the same as the aforementioned “according to [the will of] God” in regard to “the saints” (v. 27), recalling the letter’s address to “you who are called [κλητοί] of Jesus Christ, to all the ones in Rome loved [ἀγαπητοῖς] of God called [κλητοῖς] saints [ἁγίοις]” (1:6-7). Paul employs expressions from the καλέω (“call”) word group particularly for those who, pursuing God’s purpose, respond in obedient faith to the gospel call.3
But we must not suppose that they who obey the Gospel have received a call not given to those who reject it…. the difference of the results arises, not from special inward influences brought to bear on some men and not on others, but from the faith or unbelief of those who hear…. believers are described as ‘called ones’ because in them, and in them only, the call has been effectual.4
The assurance given is that “all things” [πάντα], including the bad things (vv. 18, 35-36), “work together” [συνεργεῖ] for “good” [ἀγαθόν]. Assuming “God” (vv. 27a, 29-33) is the One working behind the scenes,5 Paul takes for granted that his readers already “know” [οἶδα] these things “because they have come to know God in Christ and experienced the fullness of his grace in their lives…. it is the sovereign guidance of God that is presumed as the undergirding and directing force behind all the events of life.”6 The apostle goes on to speak more directly, “in all these things we are more than conquerors through him who loved us” (v. 37). What happens in a Christian’s life is not always enjoyable or pleasant, but God providentially ensures that it is in fact “good” in the sense of advantageous (cf. 5:3-5; 13:4; 15:2).7
God’s Family
“For” [ὅτι], substantiating and elaborating on what God has done “according to his purpose” for those being called (divine initiative) and loving him (human response), two aorist tense verbs speak of the ones “he foreknew” [προέγνω] (cf. 11:2)8 and “predestined” [προώρισεν] (cf. v. 30).9 This predetermination of God’s plan, according to his perfect will and eternal foreknowledge, concerns everyone responding in obedient faith to his universal gospel call, demonstrating love for him, and consequently “conformed to the image of his Son,” both in holiness (now) and in glory (not yet). This relates specifically to all who are “in Christ Jesus” (vv. 1-2). The biblical doctrine of predestination does not pertain to anyone outside of Christ. It rather applies to “those who love God” in choosing to respond to the gospel in “obedience of faith” (1:5; 16:26).10
As we are “conformed to the image of his Son,” having been adopted into God’s family as “sons” and “fellow heirs with Christ” (vv. 14-19), Jesus gathers around himself a family of the redeemed. He is thus “firstborn” [πρωτότοκος] among many “brothers” in regard to both his brotherhood with humanity11 and his preeminence. The term “firstborn” here obviously does not refer literally to the first one to have been born. The Greek πρωτότοκος instead signifies priority or superiority.12 The future tense of Psalm 89:27 (LXX), applied to David as the youngest son of Jesse, shows that “firstborn” is a title of preeminence rather than a statement of origin. Ephraim is also designated “firstborn” (Jer. 31:9), even though he was the youngest brother (Gen. 48:14). In Col. 1:15-18 Christ is called “firstborn” because he is superior to all created things, since “by him all things were created,” and “the firstborn from the dead,” not the first to have been raised but “that in all things he may have the preeminence.”
All the redeemed in Christ are counted among those whom God “predestined” (in Christ), “called” (by the gospel), “justified” (through obedient faith), and “glorified” (future hope), categorically affirming this as God’s work. Each verb is in the aorist tense, summarizing in linear fashion the divine purpose traced by Paul from the beginning of the letter. Even the last verb in the list, “he glorified” [ἐδόξασεν], is spoken of in the aorist tense, not that it is limited to the past or completed but these divine activities altogether are spoken of as a collective whole, from beginning to end. On both sides of eternity and all in between, God’s love for his chosen ones never ceases. To humankind is “addressed the call to leave their worldly lives and devote themselves to His service. And when they obeyed that call He treated them as righteous men, with their past no longer reckoned against them. And so accounted righteous He let them participate (partially now as they will do more completely hereafter) in His Divine perfection.”13
Christ’s Intercession
“What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us” (Rom. 8:31-34).
Seven rhetorical questions in rapid succession emanate from the apostle’s passionate heart, serving as further inspired commentary on v. 28. Reference to “these things” surely includes our suffering with Christ in this present age, along with the above-mentioned reminder concerning those “predestined … called … justified … glorified.” The statement “If God is for us …” does not imply uncertainty or doubt. The conjunction “if” [εἰ] introduces a conclusion that is absolutely certain, rhetorically equivalent to “since” (cf. 6:5; 11:6). The apodosis, then, is a resolute assertion that, with God on our side, no one “can be against us.” The proof is the sacrificial gift of “his own Son” (cf. v. 3; also 5:1-11), convincingly attesting that most assuredly he will “with him graciously give us all things” (cf. v. 17) in the benificial sense of v. 28. “The Christian’s faith in providence is an inference from redemption.”14
The “elect” ones [ἐκλεκτοί]15 are those “in Christ” (v. 1; cf. vv. 28-30). Allusion to accusatory charges to condemn is reminiscent of 2:1-3 and lays the groundwork for 14:1–15:7. Reassurance is given that it is “God who justifies” (1:16-17; 2:13–5:18) through Christ’s death (3:25; 5:6-10; 6:3-10; 14:9a, 15), especially his resurrection (1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11; 14:9b; 10:9), and his exaltation “at the right hand of God.”16 As the Holy Spirit intercedes in prayer from within the hearts of the justified (vv. 26-27), in heaven Christ Jesus “is interceding for us” in the mediatorial role of Advocate and supreme High Priest.17
God’s Victorious Love in Christ
“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, ‘For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8:35-39).
Continuing the thought of the previous verse, Paul speaks of “the love of Christ,” even though the focus so far has been on the love “of God” (vv. 28, 31; cf. 5:5, 8). And yet any attempt at strict partitioning misses the point of perfect unity and what is almost certainly an intentional merging of “the love of God in Christ Jesus our Lord.” Absolutely nothing outside ourselves can “separate us from” such an unyielding bond of love!
Having mentioned in passing “the sufferings of this present time” (v. 18), Paul now lists multiple hardships about which he can speak from personal experience.18 Quoting Psalm 44:22 (LXX), a text relating to the afflictions of God’s people, the apostle confirms that the trials we face are utilized by God, according to his purpose, in our being “conformed to the image of his Son” (vv. 28-29). As we endure sufferings for his sake, “we suffer with him” (v. 17), “and that is the very situation in which the love of Christ is most real, near, and sure to the soul.”19 Further, we “rejoice in our sufferings” (5:4) knowing that “all things work together for good.”
--Kevin L. Moore
Endnotes:
1 See also John 3:16; 14:15; 1 Cor. 13:4-7; Gal. 5:22-23; Eph. 4:1-3; 1 John 3:16-18.
2 See also Rom. 1:6, 7; 9:11, 24-26; 11:29.
3 Cf., e.g., 1 Cor. 1:2, 9, 24, 26; 7:15-24; Eph. 1:18; 4:1, 4; Phil. 3:14; 2 Thess. 2:14.
4 J. A. Beet, Romans 254-55.
5 At least three early MSS, including the two oldest (P46 B), have the nominative ὁ θεὸς (“God”) as the subject; cf. NASB, NIV, CEV, NLT. “It is God who turns everything to good; it is not just that everything works out for the good” (P. W. Comfort, Commentary on the Text and Manuscripts of the NT 306). It is reasonable to conclude that this reading “came into being at an early date to clarify the meaning by tracing this activity definitely to God. Otherwise it is hard to explain how ‘God’ could have dropped out of the majority of witnesses to the text” (E. F. Harrison, “Romans” 100). See also B. M. Metzger, Textual Commentary (2nd ed.) 458.
6 D. J. Moo, Romans 527-28. “The lovers of the Lord are indeed unable to explain, to themselves or others, how this occurrence of ‘all things’ works out its infallible issues in them. And the observer from outside cannot understand their certainty that it is so. But the fact is there, given and assured, not by speculation upon events, but by personal knowledge of an Eternal Person’ (H. C. G. Moule, Romans 235).
7 Cf. 2 Cor. 12:10; Phil. 1:12; Heb. 12:11; Jas. 1:2-4.
8 See also 1 Pet. 1:20, along with the cognate noun πρόγνωσις (“foreknowledge) in Acts 2:23; 1 Pet. 1:2. “In the everlasting past we stood before the mind of God” (J. A. Beet, Romans 255).
9 Elsewhere in the NT, Acts 4:28; 1 Cor. 2:7; Eph. 1:5, 11.
10 See esp. Eph. 1:1-14, noting the key phrase “in Christ” and comparable expressions in vv. 1, 3, 4, 6, 7, 10, 11, 12, 15, 20. See also Mark 16:15-16; Gal. 3:22-28; 1 Thess. 1:4; 2 Thess. 2:13; 1 Pet. 1:2. On the Calvinistic doctrine of unconditional election, see K. L. Moore, “Unconditional Election,” Moore Perspective (8 July 2015), <Link>.
11 See esp. Heb. 2:9-18; cf. K. L. Moore, “Jesus Christ: the Son of Man,” Moore Perspective (25 Jan. 2017), <Link>.
12 Cf. LXX Gen. 48:17-20; Ex. 4:22; Deut. 21:15-17.
13 W. Sanday and A. C. Headlam, Romans 215.
14 J. Denney, “Romans” 652.
15 Cf. Col. 3:12; 2 Tim. 2:10; Tit. 1:1; 1 Pet. 1:1; 2:9; Rev. 17:14; cf. also the verbal ἐκλέγω in 1 Cor. 1:27-28; Eph. 1:4.
16 In fulfillment of Psa. 110:1; cf. Mark 16:19; Acts 2:33; 5:31; Phil. 2:9; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Pet. 3:22.
17 Matt. 28:18-20; 1 Tim. 2:3-6; Heb. 2:17-18; 3:1-6; 4:14-15; 5:5-10; 6:17-20; 7:25-26; 8:1-2; 9:11-12; 10:19-25; 1 John 2:1-6.
18 Acts 9:23–28:31; 1 Cor. 4:9-13; 2 Cor. 6:4-10; 7:5; 11:23-33; 1 Thess. 2:2.
19 J. Denney, “Romans” 654.
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