Romans 8.4 (vv. 28-30)

I'm writing a series of articles on the book of Romans, which, as you know, is one of the more difficult and controversial books of the New Testament. This is not going to be a verse-by-verse analysis by any means, but I will write a lengthy article on each chapter of this sixteen-chapter book. I hope that you find this helpful.

I'm going to spend a little more time on chapter eight, being that it is the most challenging of all sixteen chapters, in my opinion...

This passage (vv. 28-30) is one of the Calvinist's favorites. It is often manipulated to teach Calvinistic Predestination as well as Perseverance of the Saints (Once Saved, Always Saved). While I can understand why the Calvinist's love this text (it is difficult, and at first glance, it may seem to support T.U.L.I.P.), the fact is, it does not support Calvinistic theology!

Let's begin by reading the text. "And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified."

The Calvinists will argue here that certain ones are predestined by God to be saved while others are predestined to be eternally lost. Those who are predestined to be saved will be saved no matter what, and it is impossible for them, once saved, to be lost, for, according to this passage, they have already been justified and glorified.

First of all, we need to distinguish between biblical predestination and Calvinistic predestination. Ephesians 1:5 says that we have been "predestined," but in the context of that verse, it is clear that Paul is talking about the plan of redemption, not each individual's eternal destiny. In other words, when we, of our own free-will, embrace Christ, we are partaking of the redemptive plan which was set in motion before the world began (Ac. 2:23; 1 Pet. 1:18-20). Because God foreordained that salvation would come through the blood of Christ, we become the elect when we are washed by the blood of Christ. In this way we are predestined...not because God chose us before the foundation of the world to be saved while CHOOSING to condemn others.

So in Romans 8:29-30, the notion of Calvinistic Predestination is NOT under consideration.

Now that I've clarified that oft misunderstood point, let's return to the text under consideration. What does it mean that we are foreknown, predestined, called, justified and glorified?

Adam Clarke, the famous commentator, is persuaded that Paul here is not talking about individual salvation, but rather the collective salvation of the Gentiles. According to Mr. Clarke, Paul is making yet another argument in favor of the equality of the Jews and Gentiles. Even though the Jews were God's chosen people for so long, God all along knew that He would one day extend salvation to the Gentiles. Thus, they were foreknown and predestined. It was God's predetermined plan that the Gentiles would be saved. Likewise, the Gentiles were called (by the gospel (2 Thess. 2:14), justified by the blood of Christ, and glorified along with the believing Jews (raised up to sit in heavenly places in Christ, Eph. 2:6). Clarke says, "And as he knew the Gentiles then, when the scheme was laid, and before any part of it was executed, consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation, and the end or finishing of it is our conformity to the Son of God in eternal glory"

While I have never really accepted this position, I must admit that it fits the text quite well. Even if it is not what Paul intended when He, by divine inspiration, wrote this great text, the points made by Clarke regarding the Gentiles are correct. Interestingly enough, the only other place the word foreknew is found in the New Testament is in Romans 11:2 where the apostle says of the nation of Israel, "God has not cast away His people whom He foreknew." If the term is used in relation to the Jewish nation in chapter eleven, then perhaps it is being used in reference to the Gentile nations in chapter eight.

But even if Paul is NOT talking about the Gentiles specifically in Romans 8:28-30, he is talking about collective salvation (i.e. the church) and not individual salvation. In other words, the church as a whole has been predestined, called, justified and glorified. God foreknew the church as a whole according to Ephesians 3:11 (it was a part of God's eternal purpose). The church is made up of the called, or the elect. We as Christians are justified by Christ's blood, and we have also been glorified.

What are your thoughts on this controversial text?