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In light of recent posts I decided to post a paper I wrote on this subject.
In this exegetical paper the pericope of Romans 8:28-30 is going to be explored. This particular passage is extremely telling of the process God uses in bringing sinners to salvation. One thing that is interesting in the passage is the tense that is used to explain this process God uses, that being aorist. With that said though, the thought of a transcendent God only qualifies man’s true meekness when it comes to time comprehension, us Christians being part of His plan from before the foundations of the world. Being God can speak to us from any time, past/present/future only leads to assure us all things are ultimately in His control and thankfully not ours. The beauty and relevance of this writ emboldens our faith and comforts us during times of tribulation. The culmination of the proclamation fills Paul to make the bold exclamation “What then shall we say to these things? If God is for us, who is against us?[1]” Paul answers his question by denying any created source the ability to thwart God’s saving plan.
This passage has an intense theological ramification and has many words that need proper definition consistent with the author’s original intent. In this study the words “foreknew, προγινώσκω” “called, κλητός and καλέω”, and “glorified, δοξάζω” are the most imperative words to comprehend in this pericope. A brief definition will be given for all these words.
What is mostly translated as called, “κλητός”, is technically the first descriptive word used to describe the recipient of God’s glorifying plan being it is used in the 28th verse. In context the word is used as “called according to His purpose.” Invited is the synonym used by most dictionaries where the DBL Greek also gives us: called, implying relationship and/or task.[2] Yet in the golden chain given by Paul, verses 8:29-30, called or “καλέω” carries a different nuance.
From BDAG we get: ④ From the mngs. ‘summon’ and ‘invite’ there develops the extended sense choose for receipt of a special benefit or experience, call[3]
In accordance with the specificity of the remainder of scripture dealing with salvation and faith it is not the gospel call given to everyone that is being referenced here as those who are called, “καλέω”, rather those who are of the faith.[4] This same word is used in 9:11 where Paul is speaking of God’s sovereign decisions.
Foreknew “προγινώσκω” is used by Paul twice in Romans. The second reference is in 11:2 where he is referring specifically to the nation of Israel. In reference where the text is used in this pericope BDAG gives us: ② choose beforehand τινά someone
Both the Louw-Nida and DBL Greek have: a know beforehand b select in advance[5]
Glorified, “δοξάζω” is referenced as praise, honor, extol. From BDAG we get:
② to cause to have splendid greatness, clothe in splendor, glorify,[6]
The beginning of this pericope opens with a magnificent expression of confidence and assurance. This is the great silver lining and promise that comforts us in our times of need and strengthens our dependence on God. I have heard from more than one believer that this is their favorite verse. With that said there is some controversy in this verse. “The subject of the verb συνεργεῖ (synergei, works together) in verse 28 is debated.” [7] Some think the subject to be the Spirit since the Spirit is the main character in chapter eight. Moreover the Spirit is the subject in verse 8:26. Others believe God is the subject, but Schreiner is most inclined to interpret all things being the subject. He finds that this is the most natural way of reading the text as it stands. He also adds that Paul uses πάντα as the subject of verbs elswhere (e.g., 1 Cor. 3:21; 6:12; 8:6; 10:23; 16:14; 2 Cor. 4:15; Col. 1:16) Schreiner finalizes this debate by deemphasizing the importance of defining the subject and refocusing on the idea presented that, all things work together for good because of God’s agency.
From the BKC we get: (lit. “to the ones who love God He works all things together unto good”). The things themselves may not be good, but God harmonizes them together for believers’ ultimate good, because His goal is to bring them to perfection in His presence (cf. Eph. 1:4; 5:27; Col. 1:22; Jude 24).[8] Morris agrees here with good being defined as ultimate good, he suggests “Paul does not explain what he means by the good, but we must clearly understand it in the sense “final good” or “true good”; it certainly does not mean in all the things we count for good, such as our pleasures.”[9] Schreiner digs a bit deeper by explaining this is not Stoicism because of God’s position of Lord, creator, and personal governorship of the world in Paul’s creational theology. Neither can this be viewed as Pollyannaish as the text does not say all things are intrinsically good or pleasant, rather that sufferings and evils inflicted on believers will be turned to good by God.
Those who love God is further qualified with those who are called according to His purpose. According to Schreiner the term “those who love God” should not be understood as a condition, rather this is another way of denoting those who are believers. The danger here is gleaning from the text that the love of people for God is primary in the relationship between them and God. By adding the completing phrase “those who are called according to His purpose,” Paul directs the reader to the roots of our love for God. The believers’ love for God is ultimately due to God’s purpose in calling them to salvation.[10] Ultimately it is God’s intention and purpose that receive primacy as opposed to choice of the believer.
Mounce takes a different approach to the text. He brings to bear the tense that is used which is present. It is not only that God is continually working, but for those whom He works are continual in their love for Him. It is not a static relationship between the Christian and God rather it is a continuing affair. He further explains, “A vital ongoing love for God is the necessary prerequisite for His active intervention in the affairs of our life. From the human side we love God. From God’s side we are called in accordance with his purpose.[11]
A word to key in on here is “called.” The word has been previously defined but it is prudent to further expound on the subject. In the Gospels we sometimes read, “many are called, but few chosen”, but Paul is not using the term “call” in that sense. He means “effectual call”; he is speaking of those who have not only heard the call but have responded.[12] Our God is One who calls things into being. Paul at verse 4:17, also in Romans, uses this same word, “(as it is written, “A father of many nations have I made you”) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist.” This is a reference to the creation story in Genesis where all of creation is called or spoken into being. This is not to be confused with the naming process ordained by God.
Another passage that is interesting to note here also is when Jesus raised Lazarus from the dead, Jesus called Lazarus out of the tomb. (John 11:43) Jesus simply speaks Lazarus alive demonstrating the power intrinsic with the Word of God. The emphasis established here is when God calls, there is an anticipated and guaranteed response given. This is contrary to a mere human call that might go out void for God will not be denied. I am reminded of the prophet Isaiah in 55:10-11, “For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so will My word be which goes forth from My mouth; it will not return to me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it.”
This calling is rather a kind of “summons” from the King of the universe and it has such power that it brings about the response that it asks for in people’s hearts. It is an act of God that guarantees a response, because Paul specifies in Romans 8:30 that all who were “called” were also “justified.” This calling has the capacity to draw us out of the kingdom of darkness and bring us into God’s kingdom so we can join in full fellowship with him: “God is faithful, by whom you were called into the fellowship of his Son Jesus Christ our Lord” (1 Cor. 1:9).
What we gather here is this calling is different from the gospel call and has been deemed effective calling. We may define effective calling as follows: Effective calling is an act of God the Father, speaking through the human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith.[13] The foundational reason why all things work for believers’ good begins to emerge: God’s unstoppable purpose in calling believers to salvation cannot be frustrated, and thus He employs all things to bring about the plan He had from the beginning in the lives of believers.[14]
Schreiner expounds on the idea that the called and the justified are fused together. He explains that if those who are called are justified the calling must be made effectual and thereby must create faith. He further explains that “all” called are justified and justification cannot occur without faith. (3:21-22, 28, 5:1) He ties in the vindicating idea of God’s call effectually bringing into existence things that did not exist (cf. also Rom. 9:24–26; 1 Cor. 1:9, 24, 26–28; Gal. 1:6, 15; 1 Thess. 2:12; 5:24; 2 Thess. 2:14; 2 Tim. 1:9).[15]
Moving on to verse 29 we are confronted with the linking word for. From Morris we get, “ὅτι is perhaps explicatory or introduces a reason: we know that God works all for good for us, for….”[16] Schreiner prefers the idea that it grounds the proposition in verse 28, that all things work together for good. He suggests that Paul is clarifying and emphasizing this idea touched in the previous verse so believers may grasp this concept attributing it to God’s rule and plan for them. He continues on to explain the good realized is not because of fate, luck, or even due to moral superiority rather it is to be ascribed to God’s will, which has from eternity past to eternity future secured and guaranteed the good for those whom he has chosen. He contends that this is the significance of the pericope that navigates the course from God’s foreknowledge of believers to their glorification.
Continuing into the verse we are confronted with the word foreknow. This is an imperative word to understand when it comes to Paul’s soteriology because predestination unto salvation is limited to those that are foreknown προγινώσκειν (proginōskein, to foreknow). Some interpret verse 29 to mean that God predestines on the basis of His prior knowledge about how each of us will respond to His call. This fits with Acts 26:5 and 2 Pet. 3:17, where the verb προγινώσκειν clearly means “to know beforehand.”[17] Unfortunately this would mean that God is not the Sovereign. God would be dependent on seeing our goings on in the future. For God to foreknow requires an earlier decree. The etymology of the Greek verb translated “predestine” suggests marking out a boundary beforehand. In the present context predestination is not concerned with election to salvation. Rather, God has foreordained that believers be brought into “moral conformity to the likeness of his Son.” What is predestined is that we become like Christ (cf. 2 Cor 3:18).[18]
Schreiner suggests looking to the OT for the background of the term. Here for God “to know” (יָדַע, yāda˓) refers to his covenantal love in which he sets his affection on those whom he has chosen (cf. Gen. 18:19; Exod. 33:17; 1 Sam. 2:12; Ps. 18:43; Prov. 9:10; Jer. 1:5; Hos. 13:5; Amos 3:2). The parallel terms “consecrate” and “appoint” in Jer. 1:5 are noteworthy, for the text is not merely saying that God “foresaw” that Jeremiah would serve as a prophet. The point is that God had lovingly chosen him to be a prophet before he was born. With Romans 8:29, the point is that God has predestined those upon whom he has set his covenantal affection.[19]
The BKC attributes this verse and the following verse as Paul’s explanation of what it means to be one who has been “called according to His purpose” and why God continues to work all things to their good. Believers are those God foreknew, not that God simply foreknew what believers will do. The authors contend that this is a meaningful relationship based on God’s choice (Jer. 1:4-5; Amos 3:2) in eternity before Creation. “He chose us in Him before the Creation of the world” (Eph. 1:4)
More than establishing a relationship between God and believers, this choice and foreknowledge involves the goal of the relationship. Believers are conformed to the likeness of Jesus Christ. By all saints being made like Christ (ultimate and complete sanctification), Christ will be exalted as the Firstborn among many brothers. The resurrected and glorified Lord Jesus Christ will become the Head of a new race of humanity purified from all contact with sin and prepared to live eternally in His presence (cf. 1 Cor. 15:42-49). This “Firstborn” position is the highest amongst the others. (Col. 1:18)[20]
Now beauty and genius is found in Paul’s theology in that the eschaton has invaded into this present age. This transformation is a process that starts in this age (cf. 2 Cor. 3:18; Col. 3:10) and is completed and consummated at the resurrection. The use of the word image signifies that Jesus as the second Adam succeeded where the first Adam failed. The word “many” signifies the fulfillment of the Abrahamic covenant. In the OT Israel was God’s firstborn (Exod. 4:22), but now we see that Jesus Christ is God’s firstborn, and one becomes part of God’s family through union with him.[21]
From verse 30 we see the completion of this process God uses in His magnificent plan ordained from eternity past. It is significant to note all the verbs used are subjected to God and are in the aorist. Now those whom God predestined He also called. This predestination refers to God’s decision before history began for those whom He foreknew. Call refers to God’s work in history which He summons though the gospel some to Himself. (John 6:44) Those whom He called He also justified. This justification denotes God’s saving activity where the believer is deemed righteous. Lastly presented is those justified are glorified by God.[22] As stated earlier this is interesting being the aorist is used in all these verbs. Some postulate the aorist is ingressive reaching its culmination in the future. Others locate glorification in baptism. Schreiner is against both of these views due to the eschatological thrust of the context and the concept of glorification. He suggests the aorist simply implies that what God has begun He will finish with certainty. (cf. Philippians 1:6)
Speaking of the aorist of glorify the BKC suggest this final step is so certain that in God’s eye it is as good as done. This glorification is attributed to the conforming to Jesus Christ being this is God’s ultimate purpose. From Mounce we get that since future events are determined by God’s decree, Paul could refer to glorification in the aorist. A second interpretation is that God has bestowed glory to those whom He justified. Morris brings to attention that some believe the verb has been attracted into the tense of the other verbs, but is rather satisfied with the idea of certainty. As mentioned earlier God is transcendent thereby time is something that does not affect God.
According to this passage believers should stand assured that everything works
for good, because it is God who has called them according to His purpose and it is His agency that assures the good on their behalf. Believers are predestined to be conformed to the image of Jesus Christ, which in itself is glorifying, but not revealed in its entirety at this time. (1 John 3:2) That said we have certainty that God will complete the work He has begun in us, (Ephesians 2:10) that He has ordained in eternity past (Ephesians 1:4) (1 Cor. 15:49) Since we are foreknown, predestined, called, justified, and glorified we can have confidence through all trials and tribulations that we are not alone in our struggles and the ultimate victory is already overcome. Faith is strengthened by the fact that God, transcendent of time, already sees us in a manner we await to see ourselves.
[1] New American Standard Bible: 1995 Update (LaHabra, CA: The Lockman Foundation, 1995), Ro 8:31.
[2] James Swanson, Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997).
[3] William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 503.
[4] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 692.
[5] Johannes P. Louw and Eugene Albert Nida, vol. 2, Greek-English Lexicon of the New Testament: Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible Societies, 1996), 206.
[6] William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 258.
[7] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 448.
[8] John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Ro 8:28.
[9] Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 331.
[10] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 450.
[11] Robert H. Mounce, vol. 27, Romans, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 188.
[12] Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 332.
[13] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 693.
[14] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 451.
[15] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 451.
[16] Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988).
[17] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 452.
[18] Robert H. Mounce, vol. 27, Romans, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 189.
[19] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 452.
[20] John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Ro 8:29–30.
[21] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 453-54.
[22] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 453-54.
This is taken strictly from Schreiner.
"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."
"Moreover, as most scholars affirm, “calling” (κλητός, klētos), must be understood as effectual. It is not merely an invitation that human beings can reject, but it is a summons that overcomes human resistance and effectually persuades them to say yes to God. This definition of “calling” is evident from Rom. 8:30, for there Paul says that “those whom he called (ἐκάλεσεν, ekalesen) he also justified.” The text does not say that “some” of those called were justified. It fuses the called and justified together so that those who have experienced calling have also inevitably received the blessing of justification. Now if all those who are called are also justified, then calling must be effectual and must create faith, for “all” those who are called are justified and justification cannot occur without faith (3:21–22, 28; 5:1). This understanding is also vindicated by 4:17, where God’s call effectually brings into existence things that did not exist (cf. also Rom. 9:24–26; 1 Cor. 1:9, 24, 26–28; Gal. 1:6, 15; 1 Thess. 2:12; 5:24; 2 Thess. 2:14; 2 Tim. 1:9). The foundational reason why all things work for believers’ good begins to emerge: God’s unstoppable purpose in calling believers to salvation cannot be frustrated, and thus he employs all things to bring about the plan he had from the beginning in the lives of believers.
Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 450-51.
"Some have argued that the verb προέγνω (proegnō, he foreknew) here should be defined only in terms of God’s foreknowledge.That is, God predestined to salvation those whom he saw in advance would choose to be part of his redeemed community. This fits with Acts 26:5 and 2 Pet.3:17, where the verb προγινώσκειν clearly means “to know beforehand.” According to this understanding predestination is not ultimately based on God’s decision to save some. Instead, God has predestined to save those whom he foresaw would choose him. Such an interpretation is attractive in that it forestalls the impression that God arbitrarily saves some and not others. It is quite unlikely, however, that it accurately represents the meaning of προγινώσκειν when the reference is to God’s foreknowledge. The background of the term should be located in the OT, where for God “to know” (יָדַע, yāda˓) refers to his covenantal love in which he sets his affection on those whom he has chosen (cf. Gen. 18:19; Exod. 33:17; 1 Sam. 2:12; Ps. 18:43; Prov. 9:10; Jer. 1:5; Hos. 13:5; Amos 3:2). The parallel terms “consecrate” and “appoint” in Jer. 1:5 are noteworthy, for the text is not merely saying that God “foresaw” that Jeremiah would serve as a prophet. The point is that God had lovingly chosen him to be a prophet before he was born. Similarly, in Amos 3:2 God’s knowledge of Israel in contrast to that of the rest of the nations can scarcely be cognitional, for Yahweh had full knowledge of all nations of the earth. The intention of the text is to say that Yahweh had set his covenantal love only upon Israel. Romans 11:2 yields the same conclusion, “God has not rejected his people whom he foreknew.” The verb προέγνω here functions as the antonym to ἀπώσατο (apōsato, he rejected). In other words, the verse is saying that God has not rejected his people upon whom he set his covenantal love (cf. also Acts2:23; 1 Pet. 1:2, 20).Similarly, in Rom. 8:29 the point is that God has predestined those upon whom he has set his covenantal affection. Note that the object of the verb προέγνω is personal, “those whom” (οὕς, hous) God set his affection upon. The words προέγνω and προώρισεν (proōrisen, predestine) are therefore almost synonyms...The major objective of the text should be reiterated here. Believers are assured that everything works together for good because the God who set his covenantal love upon them, predestined them to be like his Son, called them effectually to himself, and justified them will certainly glorify them. All the sufferings and afflictions of the present era are not an obstacle to their ultimate salvation but the means by which salvation will be accomplished."
Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 452.
In this exegetical paper the pericope of Romans 8:28-30 is going to be explored. This particular passage is extremely telling of the process God uses in bringing sinners to salvation. One thing that is interesting in the passage is the tense that is used to explain this process God uses, that being aorist. With that said though, the thought of a transcendent God only qualifies man’s true meekness when it comes to time comprehension, us Christians being part of His plan from before the foundations of the world. Being God can speak to us from any time, past/present/future only leads to assure us all things are ultimately in His control and thankfully not ours. The beauty and relevance of this writ emboldens our faith and comforts us during times of tribulation. The culmination of the proclamation fills Paul to make the bold exclamation “What then shall we say to these things? If God is for us, who is against us?[1]” Paul answers his question by denying any created source the ability to thwart God’s saving plan.
This passage has an intense theological ramification and has many words that need proper definition consistent with the author’s original intent. In this study the words “foreknew, προγινώσκω” “called, κλητός and καλέω”, and “glorified, δοξάζω” are the most imperative words to comprehend in this pericope. A brief definition will be given for all these words.
What is mostly translated as called, “κλητός”, is technically the first descriptive word used to describe the recipient of God’s glorifying plan being it is used in the 28th verse. In context the word is used as “called according to His purpose.” Invited is the synonym used by most dictionaries where the DBL Greek also gives us: called, implying relationship and/or task.[2] Yet in the golden chain given by Paul, verses 8:29-30, called or “καλέω” carries a different nuance.
From BDAG we get: ④ From the mngs. ‘summon’ and ‘invite’ there develops the extended sense choose for receipt of a special benefit or experience, call[3]
In accordance with the specificity of the remainder of scripture dealing with salvation and faith it is not the gospel call given to everyone that is being referenced here as those who are called, “καλέω”, rather those who are of the faith.[4] This same word is used in 9:11 where Paul is speaking of God’s sovereign decisions.
Foreknew “προγινώσκω” is used by Paul twice in Romans. The second reference is in 11:2 where he is referring specifically to the nation of Israel. In reference where the text is used in this pericope BDAG gives us: ② choose beforehand τινά someone
Both the Louw-Nida and DBL Greek have: a know beforehand b select in advance[5]
Glorified, “δοξάζω” is referenced as praise, honor, extol. From BDAG we get:
② to cause to have splendid greatness, clothe in splendor, glorify,[6]
The beginning of this pericope opens with a magnificent expression of confidence and assurance. This is the great silver lining and promise that comforts us in our times of need and strengthens our dependence on God. I have heard from more than one believer that this is their favorite verse. With that said there is some controversy in this verse. “The subject of the verb συνεργεῖ (synergei, works together) in verse 28 is debated.” [7] Some think the subject to be the Spirit since the Spirit is the main character in chapter eight. Moreover the Spirit is the subject in verse 8:26. Others believe God is the subject, but Schreiner is most inclined to interpret all things being the subject. He finds that this is the most natural way of reading the text as it stands. He also adds that Paul uses πάντα as the subject of verbs elswhere (e.g., 1 Cor. 3:21; 6:12; 8:6; 10:23; 16:14; 2 Cor. 4:15; Col. 1:16) Schreiner finalizes this debate by deemphasizing the importance of defining the subject and refocusing on the idea presented that, all things work together for good because of God’s agency.
From the BKC we get: (lit. “to the ones who love God He works all things together unto good”). The things themselves may not be good, but God harmonizes them together for believers’ ultimate good, because His goal is to bring them to perfection in His presence (cf. Eph. 1:4; 5:27; Col. 1:22; Jude 24).[8] Morris agrees here with good being defined as ultimate good, he suggests “Paul does not explain what he means by the good, but we must clearly understand it in the sense “final good” or “true good”; it certainly does not mean in all the things we count for good, such as our pleasures.”[9] Schreiner digs a bit deeper by explaining this is not Stoicism because of God’s position of Lord, creator, and personal governorship of the world in Paul’s creational theology. Neither can this be viewed as Pollyannaish as the text does not say all things are intrinsically good or pleasant, rather that sufferings and evils inflicted on believers will be turned to good by God.
Those who love God is further qualified with those who are called according to His purpose. According to Schreiner the term “those who love God” should not be understood as a condition, rather this is another way of denoting those who are believers. The danger here is gleaning from the text that the love of people for God is primary in the relationship between them and God. By adding the completing phrase “those who are called according to His purpose,” Paul directs the reader to the roots of our love for God. The believers’ love for God is ultimately due to God’s purpose in calling them to salvation.[10] Ultimately it is God’s intention and purpose that receive primacy as opposed to choice of the believer.
Mounce takes a different approach to the text. He brings to bear the tense that is used which is present. It is not only that God is continually working, but for those whom He works are continual in their love for Him. It is not a static relationship between the Christian and God rather it is a continuing affair. He further explains, “A vital ongoing love for God is the necessary prerequisite for His active intervention in the affairs of our life. From the human side we love God. From God’s side we are called in accordance with his purpose.[11]
A word to key in on here is “called.” The word has been previously defined but it is prudent to further expound on the subject. In the Gospels we sometimes read, “many are called, but few chosen”, but Paul is not using the term “call” in that sense. He means “effectual call”; he is speaking of those who have not only heard the call but have responded.[12] Our God is One who calls things into being. Paul at verse 4:17, also in Romans, uses this same word, “(as it is written, “A father of many nations have I made you”) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist.” This is a reference to the creation story in Genesis where all of creation is called or spoken into being. This is not to be confused with the naming process ordained by God.
Another passage that is interesting to note here also is when Jesus raised Lazarus from the dead, Jesus called Lazarus out of the tomb. (John 11:43) Jesus simply speaks Lazarus alive demonstrating the power intrinsic with the Word of God. The emphasis established here is when God calls, there is an anticipated and guaranteed response given. This is contrary to a mere human call that might go out void for God will not be denied. I am reminded of the prophet Isaiah in 55:10-11, “For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so will My word be which goes forth from My mouth; it will not return to me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it.”
This calling is rather a kind of “summons” from the King of the universe and it has such power that it brings about the response that it asks for in people’s hearts. It is an act of God that guarantees a response, because Paul specifies in Romans 8:30 that all who were “called” were also “justified.” This calling has the capacity to draw us out of the kingdom of darkness and bring us into God’s kingdom so we can join in full fellowship with him: “God is faithful, by whom you were called into the fellowship of his Son Jesus Christ our Lord” (1 Cor. 1:9).
What we gather here is this calling is different from the gospel call and has been deemed effective calling. We may define effective calling as follows: Effective calling is an act of God the Father, speaking through the human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith.[13] The foundational reason why all things work for believers’ good begins to emerge: God’s unstoppable purpose in calling believers to salvation cannot be frustrated, and thus He employs all things to bring about the plan He had from the beginning in the lives of believers.[14]
Schreiner expounds on the idea that the called and the justified are fused together. He explains that if those who are called are justified the calling must be made effectual and thereby must create faith. He further explains that “all” called are justified and justification cannot occur without faith. (3:21-22, 28, 5:1) He ties in the vindicating idea of God’s call effectually bringing into existence things that did not exist (cf. also Rom. 9:24–26; 1 Cor. 1:9, 24, 26–28; Gal. 1:6, 15; 1 Thess. 2:12; 5:24; 2 Thess. 2:14; 2 Tim. 1:9).[15]
Moving on to verse 29 we are confronted with the linking word for. From Morris we get, “ὅτι is perhaps explicatory or introduces a reason: we know that God works all for good for us, for….”[16] Schreiner prefers the idea that it grounds the proposition in verse 28, that all things work together for good. He suggests that Paul is clarifying and emphasizing this idea touched in the previous verse so believers may grasp this concept attributing it to God’s rule and plan for them. He continues on to explain the good realized is not because of fate, luck, or even due to moral superiority rather it is to be ascribed to God’s will, which has from eternity past to eternity future secured and guaranteed the good for those whom he has chosen. He contends that this is the significance of the pericope that navigates the course from God’s foreknowledge of believers to their glorification.
Continuing into the verse we are confronted with the word foreknow. This is an imperative word to understand when it comes to Paul’s soteriology because predestination unto salvation is limited to those that are foreknown προγινώσκειν (proginōskein, to foreknow). Some interpret verse 29 to mean that God predestines on the basis of His prior knowledge about how each of us will respond to His call. This fits with Acts 26:5 and 2 Pet. 3:17, where the verb προγινώσκειν clearly means “to know beforehand.”[17] Unfortunately this would mean that God is not the Sovereign. God would be dependent on seeing our goings on in the future. For God to foreknow requires an earlier decree. The etymology of the Greek verb translated “predestine” suggests marking out a boundary beforehand. In the present context predestination is not concerned with election to salvation. Rather, God has foreordained that believers be brought into “moral conformity to the likeness of his Son.” What is predestined is that we become like Christ (cf. 2 Cor 3:18).[18]
Schreiner suggests looking to the OT for the background of the term. Here for God “to know” (יָדַע, yāda˓) refers to his covenantal love in which he sets his affection on those whom he has chosen (cf. Gen. 18:19; Exod. 33:17; 1 Sam. 2:12; Ps. 18:43; Prov. 9:10; Jer. 1:5; Hos. 13:5; Amos 3:2). The parallel terms “consecrate” and “appoint” in Jer. 1:5 are noteworthy, for the text is not merely saying that God “foresaw” that Jeremiah would serve as a prophet. The point is that God had lovingly chosen him to be a prophet before he was born. With Romans 8:29, the point is that God has predestined those upon whom he has set his covenantal affection.[19]
The BKC attributes this verse and the following verse as Paul’s explanation of what it means to be one who has been “called according to His purpose” and why God continues to work all things to their good. Believers are those God foreknew, not that God simply foreknew what believers will do. The authors contend that this is a meaningful relationship based on God’s choice (Jer. 1:4-5; Amos 3:2) in eternity before Creation. “He chose us in Him before the Creation of the world” (Eph. 1:4)
More than establishing a relationship between God and believers, this choice and foreknowledge involves the goal of the relationship. Believers are conformed to the likeness of Jesus Christ. By all saints being made like Christ (ultimate and complete sanctification), Christ will be exalted as the Firstborn among many brothers. The resurrected and glorified Lord Jesus Christ will become the Head of a new race of humanity purified from all contact with sin and prepared to live eternally in His presence (cf. 1 Cor. 15:42-49). This “Firstborn” position is the highest amongst the others. (Col. 1:18)[20]
Now beauty and genius is found in Paul’s theology in that the eschaton has invaded into this present age. This transformation is a process that starts in this age (cf. 2 Cor. 3:18; Col. 3:10) and is completed and consummated at the resurrection. The use of the word image signifies that Jesus as the second Adam succeeded where the first Adam failed. The word “many” signifies the fulfillment of the Abrahamic covenant. In the OT Israel was God’s firstborn (Exod. 4:22), but now we see that Jesus Christ is God’s firstborn, and one becomes part of God’s family through union with him.[21]
From verse 30 we see the completion of this process God uses in His magnificent plan ordained from eternity past. It is significant to note all the verbs used are subjected to God and are in the aorist. Now those whom God predestined He also called. This predestination refers to God’s decision before history began for those whom He foreknew. Call refers to God’s work in history which He summons though the gospel some to Himself. (John 6:44) Those whom He called He also justified. This justification denotes God’s saving activity where the believer is deemed righteous. Lastly presented is those justified are glorified by God.[22] As stated earlier this is interesting being the aorist is used in all these verbs. Some postulate the aorist is ingressive reaching its culmination in the future. Others locate glorification in baptism. Schreiner is against both of these views due to the eschatological thrust of the context and the concept of glorification. He suggests the aorist simply implies that what God has begun He will finish with certainty. (cf. Philippians 1:6)
Speaking of the aorist of glorify the BKC suggest this final step is so certain that in God’s eye it is as good as done. This glorification is attributed to the conforming to Jesus Christ being this is God’s ultimate purpose. From Mounce we get that since future events are determined by God’s decree, Paul could refer to glorification in the aorist. A second interpretation is that God has bestowed glory to those whom He justified. Morris brings to attention that some believe the verb has been attracted into the tense of the other verbs, but is rather satisfied with the idea of certainty. As mentioned earlier God is transcendent thereby time is something that does not affect God.
According to this passage believers should stand assured that everything works
for good, because it is God who has called them according to His purpose and it is His agency that assures the good on their behalf. Believers are predestined to be conformed to the image of Jesus Christ, which in itself is glorifying, but not revealed in its entirety at this time. (1 John 3:2) That said we have certainty that God will complete the work He has begun in us, (Ephesians 2:10) that He has ordained in eternity past (Ephesians 1:4) (1 Cor. 15:49) Since we are foreknown, predestined, called, justified, and glorified we can have confidence through all trials and tribulations that we are not alone in our struggles and the ultimate victory is already overcome. Faith is strengthened by the fact that God, transcendent of time, already sees us in a manner we await to see ourselves.
[1] New American Standard Bible: 1995 Update (LaHabra, CA: The Lockman Foundation, 1995), Ro 8:31.
[2] James Swanson, Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997).
[3] William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 503.
[4] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 692.
[5] Johannes P. Louw and Eugene Albert Nida, vol. 2, Greek-English Lexicon of the New Testament: Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible Societies, 1996), 206.
[6] William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 258.
[7] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 448.
[8] John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Ro 8:28.
[9] Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 331.
[10] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 450.
[11] Robert H. Mounce, vol. 27, Romans, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 188.
[12] Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 332.
[13] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 693.
[14] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 451.
[15] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 451.
[16] Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988).
[17] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 452.
[18] Robert H. Mounce, vol. 27, Romans, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 189.
[19] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 452.
[20] John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1985), Ro 8:29–30.
[21] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 453-54.
[22] Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 453-54.
This is taken strictly from Schreiner.
"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."
"Moreover, as most scholars affirm, “calling” (κλητός, klētos), must be understood as effectual. It is not merely an invitation that human beings can reject, but it is a summons that overcomes human resistance and effectually persuades them to say yes to God. This definition of “calling” is evident from Rom. 8:30, for there Paul says that “those whom he called (ἐκάλεσεν, ekalesen) he also justified.” The text does not say that “some” of those called were justified. It fuses the called and justified together so that those who have experienced calling have also inevitably received the blessing of justification. Now if all those who are called are also justified, then calling must be effectual and must create faith, for “all” those who are called are justified and justification cannot occur without faith (3:21–22, 28; 5:1). This understanding is also vindicated by 4:17, where God’s call effectually brings into existence things that did not exist (cf. also Rom. 9:24–26; 1 Cor. 1:9, 24, 26–28; Gal. 1:6, 15; 1 Thess. 2:12; 5:24; 2 Thess. 2:14; 2 Tim. 1:9). The foundational reason why all things work for believers’ good begins to emerge: God’s unstoppable purpose in calling believers to salvation cannot be frustrated, and thus he employs all things to bring about the plan he had from the beginning in the lives of believers.
Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 450-51.
"Some have argued that the verb προέγνω (proegnō, he foreknew) here should be defined only in terms of God’s foreknowledge.That is, God predestined to salvation those whom he saw in advance would choose to be part of his redeemed community. This fits with Acts 26:5 and 2 Pet.3:17, where the verb προγινώσκειν clearly means “to know beforehand.” According to this understanding predestination is not ultimately based on God’s decision to save some. Instead, God has predestined to save those whom he foresaw would choose him. Such an interpretation is attractive in that it forestalls the impression that God arbitrarily saves some and not others. It is quite unlikely, however, that it accurately represents the meaning of προγινώσκειν when the reference is to God’s foreknowledge. The background of the term should be located in the OT, where for God “to know” (יָדַע, yāda˓) refers to his covenantal love in which he sets his affection on those whom he has chosen (cf. Gen. 18:19; Exod. 33:17; 1 Sam. 2:12; Ps. 18:43; Prov. 9:10; Jer. 1:5; Hos. 13:5; Amos 3:2). The parallel terms “consecrate” and “appoint” in Jer. 1:5 are noteworthy, for the text is not merely saying that God “foresaw” that Jeremiah would serve as a prophet. The point is that God had lovingly chosen him to be a prophet before he was born. Similarly, in Amos 3:2 God’s knowledge of Israel in contrast to that of the rest of the nations can scarcely be cognitional, for Yahweh had full knowledge of all nations of the earth. The intention of the text is to say that Yahweh had set his covenantal love only upon Israel. Romans 11:2 yields the same conclusion, “God has not rejected his people whom he foreknew.” The verb προέγνω here functions as the antonym to ἀπώσατο (apōsato, he rejected). In other words, the verse is saying that God has not rejected his people upon whom he set his covenantal love (cf. also Acts2:23; 1 Pet. 1:2, 20).Similarly, in Rom. 8:29 the point is that God has predestined those upon whom he has set his covenantal affection. Note that the object of the verb προέγνω is personal, “those whom” (οὕς, hous) God set his affection upon. The words προέγνω and προώρισεν (proōrisen, predestine) are therefore almost synonyms...The major objective of the text should be reiterated here. Believers are assured that everything works together for good because the God who set his covenantal love upon them, predestined them to be like his Son, called them effectually to himself, and justified them will certainly glorify them. All the sufferings and afflictions of the present era are not an obstacle to their ultimate salvation but the means by which salvation will be accomplished."
Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 452.
