Introduction
Romans 8:28-39 serves as the introduction to Romans 9. Therefore, in order to understand chapter 9, we must understand this passage in Romans 8. The subject is the doctrine of election. Particular redemption (limited atonement) is seen all over this passage to the unbiased eye. We see in verses 29-30 the golden chain of redemption, which involves our election in Christ as much as it does our salvation in Christ.
I believe the Bible teaches unconditional Sovereign election, the choosing of particular individuals to be the recipients of salvation. This view of election is on the other side of the fence of conditional election (Arminian; Provisionist position), which involves the offer of salvation to every person who hears the gospel message. In that understanding of election, they may either choose to receive Christ as their Savior, or choose to reject Him; the decision is theirs alone. They themselves determine their salvation….or not. Those who do receive Christ are the elect—which is more of a title than an actual choosing by God.
While this will not be an in-depth study of the doctrine of election, I believe this passage alone supports Sovereign election. Providing insight for that conclusion is the goal of this study.
Our Text:
(Romans 8:28-39 – BSB) – [28] And we know that God works all things together for the good of those who love Him, who are called according to His purpose. [29] For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. [30] And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified. [31] What then shall we say in response to these things? If God is for us, who can be against us? [32] He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things? [33] Who will bring any charge against God’s elect? It is God who justifies. [34] Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God— and He is interceding for us. [35] Who shall separate us from the love of Christ? Shall trouble or distress or persecution or famine or nakedness or danger or sword? [36] As it is written: “For Your sake we face death all day long; we are considered as sheep to be slaughtered.” [37] No, in all these things we are more than conquerors through Him who loved us. [38] For I am convinced that neither death nor life, neither angels nor principalities, neither the present nor the future, nor any powers, [39] neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
First of all, we have to identify who “those” are in verse 28. Who is Paul specifically referring to? The passage itself makes it clear: it’s “those who love Him, who are called according to His purpose.” In other words, Paul is referring to all individual believers in Christ. Only individuals can “love God.” Only individuals can be “called.” Thus, the remainder of “those” throughout this whole passage refers to the same individual believers, which are those (we) “who Love God.”
Paul was informing his audience how all believers in Christ come to (came to) faith in Him. He’s about to explain the whole process of how people obtain salvation. While that’s enough to identify who Paul is talking about, it’s helpful to see the wider picture that Paul provides throughout this chapter. It will confirm the identity of Paul’s focus:
“Those who are in Christ Jesus” (Ro 8:1)
“Those who have the “Spirit of God,” the “Spirit of Christ” (Ro 8:9)
“sons of God” (Ro 8:14,19)
“you received the Spirit of adoption as sons” (Ro 8:15)
“children of God” (Ro 8:16,21)
“heirs of God and fellow heirs with Christ” (Ro 8:17)
“the saints” (Ro 8:27)
So we see that it’s the “children of God,” the “sons of God” who are in view in this chapter. It’s those who are “in Christ Jesus,” who are indwelt by “the Spirit of God,” the “Spirit of Christ,” who are “heirs of God and fellow heirs with Christ.” These are the terms Paul uses leading into these verses (Ro 8:28-39). These are the people Paul is talking about—both believing Jews and believing Gentiles.
The terms “children of God” and “sons of God” and “adoption” are particularly important to keep in mind when interpreting Romans 9. As I mentioned in the introduction, this ending passage of chapter 8 serves as the introduction to chapter 9. This all ties together to provide an accurate understanding of the doctrine of election, and of the associated doctrine of atonement.
With that background, we’ll take a detailed look at all these verses:
(Romans 8:29) — For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.
Those “God foreknew” are the “children of God,” those who are “in Christ Jesus.” From the start we need to understand that for God to foreknow His redeemed people, is not to be understood as something that is merely passive, where he’s simply referring to God’s knowledge of all things. He means that for God to “foreknow” His redeemed (every individual believer), involves an elective purpose (Ro 9:11)—which extends through the line of Abraham, Isaac and Jacob, and ending in Christ and His Church.
Our election is in Christ (Eph 1:4). It’s the spiritual offspring of Abraham who are the “children of Abraham” and the “children of God” (Ro 9:6-8). It’s those who share Abraham’s faith (Ro 4:16; Ga 3:7-9). God’s elective plan and the promise of salvation to the world came through Isaac (Ro 9:6-13). In choosing Abraham, Isaac and Jacob, God was also choosing His Son, who was to come through their line. God chose to bring His Son into the world through them. Furthermore, just as God chose Isaac and Jacob for salvation (in Christ) before they came into the world, so did God choose all others the same way (Eph 1:4). Thus, the nature of election is understood through them.
In other words, in electing Isaac and Jacob for salvation “before the foundation of the world” – those whom He “foreknew” – so did God elect for salvation everyone else whom He “foreknew” as His own. The election of Isaac and Jacob reveals the form of election for everyone else. God definitely chose to bring the Savior into the world through their line, and He definitely chose Isaac and Jacob for salvation in Him. Their election represents our election. Their faith represents our faith. Their salvation represents our salvation. It’s inconsistent to suggest that their unconditional election would be different for everyone else. In other words, it would be inconsistent to choose Isaac and Jacob unconditionally for salvation in Christ – who was to come through their line – and then choose everyone else conditionally, where there is no actual choosing of specific individuals for salvation, but where it’s ultimately left up to the individual whether they are elect or not through choosing Christ as Savior or not. Thus, it’s the sinner choosing Christ, rather than Christ choosing them.
We see that with unconditional election, it’s God who chooses us. Whereas, in conditional election, it’s sinners who choose Him—even if it is in response to the Holy Spirit’s work in their hearts, because in conditional election, it’s sinners who cast the deciding vote to become the elect or not (be brought into union with the elect Church), by receiving Christ as Savior or not. However, that doesn’t follow the pattern of election that is given to us in Isaac and Jacob. Nor is that what we see in this passage. Truth is consistent.
Even in the choosing of Abraham to be the father of the ethnic nation of Israel, it was the choosing of all the people who would be born into his line (through Isaac and Jacob). It was through Jacob that the twelve sons (tribes) would be born, who would comprise the nation of Israel. It was directly through him that the nation of Israel came into being. Those twelve sons of Jacob were most definitely chosen by God to form that nation. It was no mere accident or coincidence that they came into being. Therefore, just as their election to be the fathers of the nation of Israel was God-ordained, so were all the ethnic Jews who were born into their line. Likewise, just as the election (unto salvation) of Isaac and Jacob was God-ordained, so were all the spiritual offspring who were to be born (born-again) into their spiritual line (Ro 9:6-7).
To be more clear, Isaac and Jacob represent both the election of the ethnic people of Israel, and the election of the people of Christ—who is Himself true Israel (Gal 3:16). Just as Abraham, Isaac and Jacob were ordained to come into the world as God’s elect — through whom He would bring His Son into the world — so are all others whom God has “foreknown” as His elect. The nature of election is there to see for those who are willing to see it.
Election is, therefore, revealed to be unconditional—the Sovereign choosing of God. These are those whom God has “foreknown” as His people from eternity past, whom He brings into the world as His elect, ordained for salvation in His Son.
Next:
(Ro 8:29) – “For those God foreknew, He also predestined to be conformed to the image of His Son,”
The elect, whom God foreknew, he also “predestined to be conformed to the image of his Son.” In other words, predestined to be like Him in sinlessness. Conformity to Christ is first of all, our position in Him. We have forgiveness of our sins through Him and in Him. We are righteous in Him. We are new creations in Christ, born with a new nature (2 Cor 5:17; Gal 5:15; Eph 2:15). We don’t have salvation apart from this new birth (Jn 3:3-8; Jn 1:13; 1 Pe 1:3,23). However, this is one of those “now, but not yet” truths. We are conformed to Christ positionally now, but we have not yet fully experienced it in this temporary body. That’s still to come when we’re out of these bodies of sin.
Next:
(Ro 8:30) –And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.
Those whom God predestined, “he also called.” There’s a general call that goes out to the world. That is, there’s a general call that goes out to anyone who hears the gospel message, those who hear the words, but not with clear understanding or conviction. But then there is a specific call by God Himself. It’s a call to salvation that will always be heard and understood, which is always accompanied by faith, which is a gift of God’s grace. How do we know that? We know that because of what Paul says next. The “call” of God always results in justification. Those whom God calls, “he also justified.” Meaning, we’re declared righteous in Christ. We’re given a right standing with God.
Here’s the key! This is the point where the rubber meets the road. What is required for justification? It’s faith:
(Romans 5:1 – BSB) – Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,
(also Ro 3:28)
In verse 30 (Ro 8:30), Paul goes directly from the “call” to being “justified.” Why does he do that? What’s missing between the two? In three chapters earlier of the same book (Ro 5:1) he already told us that we’re justified by “faith.” Therefore, perhaps he didn’t see the need to mention faith here. But whatever the reason, we know with certainty that everyone whom God “calls,” He also “justifies.” Which means that He must also provide the required “faith,” as a gift of His grace. I can’t emphasize enough how significant this revelation is regarding the doctrine of election.
Continuing on in this verse (Ro 8:30) we see that those whom God justified, “he also glorified.” Paul says this as if we’re already in our glorified state, already in our glorified, resurrected bodies. For those who are in Christ, it’s a done deal. All of these attributes of the redeemed are a done deal while in this life. That means we are eternally secure in Christ. There’s no way of losing or forfeiting our salvation, because God sees us as we will always be throughout eternity. Our election in Christ secures our salvation even before we enter the world.
This whole passage (Ro 8:28-30) is a revelation and picture of God’s glorious grace in the process of our salvation. It’s all God, from start to finish. It all points to unconditional Sovereign election. If one considers this passage with an honest and unbiased mindset, it should settle the election debate.
Next:
(Romans 8:31-34 – BSB) – [31] What then shall we say in response to these things? If God is for us, who can be against us? [32] He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things? [33] Who will bring any charge against God’s elect? It is God who justifies. [34] Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God— and He is interceding for us.
“gave Him up for us all”
“God’s elect”
Who is the “us all?” It’s “God’s elect.” It’s the redeemed that Paul has been describing throughout this whole passage. This is a clear revelation that Jesus died for His elect. He’s the Savior of His Church, whom He gave Himself up for (Eph 5:23,25). He’s the good Shepherd who laid down His life for His sheep (Jn 10:11). We see here both corporate election and individual election. Just as He chose His Church (His bride) unconditionally, so did He unconditionally choose the individual members who make up His Church. The election of individuals has to be the same as it is for the whole Church. Can’t have one without the other.
If Christ died for His Church, then He died for His complete Church. He died for everyone in it, from beginning to end. Christ’s Church is a living organism, full of real people, and it’s those individuals for whom He died. It’s those individuals who are the elect of God. That leaves no room for anyone outside of that corporate body. We see Jesus’ complete Church in Revelation 5:9-10; 7:9-17; 19:6-9; 21:1-3, 9-11. The full number of the redeemed that we see in those passages is who Jesus shed His blood for. They were all chosen and known by God before He even created us (Eph 1:4). Those are the ones whom Jesus saw and for whom He died as He hung upon that cross. Every drop of blood was applied to every person for whom it was intended.
Between John 10:11, Ephesians 5:23,25 and this passage in Romans 8:28-30, there should be no doubt about who Christ died for. Yes, He died for the whole world (Jn 1:29; 3:16-17; 4:42; 6:33,51), but that has to be understood as dying for the world in the general sense, where Jesus draws and gathers His elect from all around the world (Jn 12:32) from every nation, tribe, peoples and tongues (Rev 5:9; 7:9).
(Romans 8:33-34 – BSB) – [33] Who will bring any charge against God’s elect? It is God who justifies. [34] Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God— and He is interceding for us.
Paraphrasing Paul, I believe this is what he is saying here:
“Who shall bring any charge against God’s elect (the saved)? Not God, because it’s God who has justified us.”
“Who is there to condemn us? Not Christ, because He is the one who died for us and rose from the dead, who is at the right hand of His Father interceding on our behalf.”
In Christ, we can no longer be “charged” with sin, because God has justified us. He cannot charge us with sin and justify us at the same time.
In Christ, we can no longer be “condemned,” because He died on the cross and was raised from the dead for us—specifically for us, His elect ones, providing forgiveness for each and every one of us. He cannot condemn us and forgive at the same time. Also, Jesus sits upon His throne interceding for us, ensuring our salvation. There is “no condemnation for those who are in Christ Jesus” (Ro 8:1). We can never again be condemned for our sins.
(Romans 8:35-39 – BSB) — [35] Who shall separate us from the love of Christ? Shall trouble or distress or persecution or famine or nakedness or danger or sword? [36] As it is written: “For Your sake we face death all day long; we are considered as sheep to be slaughtered.” [37] No, in all these things we are more than conquerors through Him who loved us. [38] For I am convinced that neither death nor life, neither angels nor principalities, neither the present nor the future, nor any powers, [39] neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
Interpreting this passage must be in the context of the salvation of the unconditionally elect—those whom He foreknew and set His “love” upon. Thus, using very descriptive and all-encompassing language, Paul reveals that there is absolutely nothing that can ever “separate us from the love of God, which is in Christ Jesus our Lord.” That includes anything that we could ever do. Our salvation is secure in Christ. We will never be “charged” or “condemned” for our sins ever again. Our election in Christ makes our salvation absolutely certain.
Not one member of Christ’s Church can ever be lost. In 1 Corinthians 12:12-27, Paul describes the body of Christ (the Church). We, the corporate people of God (the Church), are the body of Christ, and we are described that way in this passage. Paul discusses the fact that each member of the body is important for the proper functioning of the body. Therefore, if any member of the body is lost, it becomes an incomplete body. The whole would feel the loss of even one member (vs. 26). It becomes a body without an eye or an ear or a foot, etc. This picture most certainly conflicts with conditional security, that we can lose our salvation. Our unconditional election in Christ – both as a corporate body and as individual members – fully and forever secures our salvation in Christ.
