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 so whom he called he also justified, and those whom he justified he also glorified.
THE GOLDEN CHAIN (8.29-30)
Romans 8.29-30 supply both support and explanation for Paul’s premise that all things work together for good for those who love God. These verses in Romans are often used as a basis for structuring an “order of salvation” (ordo salutis). Though there is some merit to this, it does not appear that this is Paul’s intent, nor would such a list compiled from this text alone be complete. Still, these truths are nonetheless central to the doctrine of salvation. Throughout this section it is evident that God, not man, is the active agent in salvation. Even the one who loves God (8.28) does so only because even while he was God’s enemy he was reconciled by the death of Jesus (5.10; cp. 5.8; 1 John 4.10). Indeed, it is the irresistibleness of God’s love that makes salvation a reality for believers. The “golden chain” of salvation in Romans 8.29-30 demonstrates that God is the sole agent in securing one’s salvation.
The good [resulting from salvation] realized is not due to fate, luck, or even the moral superiority of believers; it is to be ascribed to God’s good and sovereign will, which has from eternity past to eternity future secured and guaranteed the good for those whom he has chosen. This is the significance of the “golden chain” that charts the course from God’s foreknowledge of believers to their glorification. In each case God is the subject of the verbs, for it is he who foreknew, predestined, called, justified, and glorified. The good he has begun he will finish (Phil. 1:6; cp. 1 Cor. 1:9; 1 Thess. 5:24). (Thomas Schreiner, Romans, p. 451).
FOREKNOWLEDGE
There are some who argue that he foreknew (προέγνω, proegnō) ought to be understood that God, being omniscient, knew beforehand those who would accept the gospel message. Thus, by knowing from eternity past who would accept the gospel message and become a part of the redemptive community, God is then able to predestine them for salvation. Though the term does mean to know beforehand in Acts 26.5 (where Paul says, the Jews knew before now [proginōskōntes], for a long time, if they wished to testify, that I had lived according to the strictest party of our religion), that is clearly not Paul’s meaning in this context. To say that God knows something is going to happen in the future is self-evident—so if that was in fact Paul’s meaning, it is reasonable to expect him to have added something more to the proposition like God knows who will have faith and who will not? Moreover, such a definition of foreknew is neither explicitly stated nor is it implied by what Paul is saying. Indeed, of the six times the verb and its cognate noun are used in the New Testament only two occasions clearly use the word in the sense of knowing beforehand (in the case just cited and in 2 Peter 3.17). The present passage and the other four passages (Romans 11.2; 1 Peter 1.2, 20; Acts 2.23) wherein this word is used all suggest a previous relationship or that one was chosen beforehand. “That the verb here contains this peculiarly biblical sense of ‘know’ is suggested by the fact that it has a simple personal object. Paul does not say that God knew anything about us but that he knew us, and this is reminiscent of the OT sense of ‘know.’ Moreover, it is only some individuals – those who, having been ‘foreknown’ were also ‘predestined,’ ‘called,’ ‘justified,’ and ‘glorified’ – who are the objects of this activity; and this shows that an action applicable only to Christians must be denoted by the verb” (Douglas Moo, Romans, pp. 532-533).
The background of the term [proginōskein, to foreknow] should be located in the Old Testament, where for God “to know” (יוצ, 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 foreknowledge 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.” … In other words, the verse is saying that God has not rejected his people upon whom he set his covenantal love. … The point is that God has predestined those upon whom he has set his covenantal affection. (Thomas Schreiner, Romans, p. 452)
PREDESTINED (8.29)
The purpose of God’s “choosing beforehand” is that those who are predestined are to be conformed to the image of his Son. I know that this language is a burr under the saddle for many people, but the language is clear and one must not impose on the text his or her own sensibilities about one’s “free will.” Paul is stating the obvious, that is, God is the sole author of salvation from beginning to end. God’s action is not limited by my condescension to his call. It is God’s purpose to bring about salvation and create from a contentious and rebellious people a family that is uniquely his own in which each person is conformed to the likeness of his firstborn Son. Some think Paul’s reference to being conformed to Christ is an entirely eschatological event. Though there is a future event where the believer will be finally and completely conformed to Christ, there is also an immediate affect of the Spirit’s work in the believer’s life. As we previously noted, the believer has been set free from the slavery of sin to become a slave to God (6.20-23; cp. 12.1; Philippians 3.10; Colossians 3.10). Elsewhere, Paul writes, But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the first fruits to be saved, through sanctification by the Spirit and belief in the truth (2 Thessalonians 2.13; cp. 2 Corinthians 3.18). Again, we know from Paul’s letter to Titus that God desires to have a people who are uniquely his own: For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works (Titus 2.11-14).
Paul had earlier argued that identity with Adam through physical birth results in death (physical and spiritual). But just as death entered the world through Adam, so the free gift of righteousness reigns in the life of the man Jesus Christ (cp. 5.14-17). Now Paul informs his reader that “it is God’s purpose to imprint on all those who belong to Christ the ‘image’ of the ‘second Adam’” (Moo, p. 534). By conformity to the image of the Son, Christ has preeminence in everything (cp. Colossians 1.18). One of the extraordinary teachings of Scripture is the relationship between Christ and his church: For he who sanctifies and those who are sanctified all have one origin. That is why he is not ashamed to call them brothers (Hebrews 2.11).
CALLED AND JUSTIFIED (8.30)
In verse 30 Paul refers back to his previous reference to God’s effectual “call” in v. 28. One should keep in mind that the thought being expressed is not that of an invitation that might be rejected. “God does not leave his purpose to chance but puts it into effect himself. Paul looks at the whole process from the perspective of its successful outcome, where the redeemed gladly affirm that their coming to faith was wholly God’s doing; see further on 1:1 and 4:17; and cf. particularly 1 Cor 1:9; 7:17-24; Gal 1:6, 15; 5:8, 18; Eph 4:14; Col 3:15; 1 Thess 2:12; 4:7; 5:24; 2 Thess 2:14” (James Dunn, Romans, p. 485). As one is effectually called so he is also justified. What Paul has already expanded on in some detail is now seen as a component of the larger picture of the progress of salvation. For a review on justification by faith alone, see the sermon notes dated May 22, 2005 and September 9, 2005.
GLORIFIED
The last event in the golden chain of salvation is the glorification of the believer. You are, no doubt, familiar with the New Testament teaching that redemption is something that is immediately apprehended by faith but not yet fully received. There is, in other words, an “already … not yet” dynamic to the gospel of the kingdom. This teaching is particularly clear in this text. While the one who has faith in Jesus’ vicarious atonement is immediately justified, he will not be glorified until the resurrection. “God’s intention, Paul emphasizes, is to bring to glory every person who has been justified by faith in Jesus Christ. Our assurance of ultimate victory rests on this promise of God to us” (Moo, p. 536). Paul has already assured the believer, The Spirit himself bears witness with our spirit at we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also beglorified with him (8.16-17). It is one of the more extraordinary teachings in Scripture that the glory of the ineffable worth of the exalted and ruling Lord Jesus Christ is in some measure shared with those who, by faith, are in union with Christ (9.23; cp. Ephesians 1.18; Colossians 1.27).
Christians rightfully look forward to the resurrection when they will receive a gloriously transformed body (Romans 8.11, 23; 1 Corinthians 15.43-53; Philippians 3.21; 1 John 3.2). More than that, God’s glory will be displayed in the lives of the redeemed for all eternity. Before the foundation of the world God purposed to display his glory and grace in the redeemed (Ephesians 1.4-6; 12). So certain is Paul of this future glory that he describes the future condition of the believer as something that has already taken place (8.30). In Colossians 3.1 he says that the believer was raised with Christ and in Ephesians 4.8 he portrays Christ’s ascension as being accompanied by a train of captives. Also, in 2 Corinthians 3.18 Paul depicts a sense in which the present experience of the Christian is one of being transformed from one degree of glory to another.
The New Testament is replete with a hope for the resurrection and the glory that awaits the one who trusts Christ for his salvation. The thoughtful Christian is eager to live for the glory of Christ (Ephesians 5.8-16); he is confident of his own future as well as the condition of those who have already departed this life (Hebrews 12.1-3; 2 Corinthians 5.6-9). We know that God desires for those who believe in the Lord Jesus to see Him in His glory. “Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world” (John 17.24).
When believers enter Christ’s presence, they behold his marvelous glory and understand what a great and glorious work of redemption has been achieved for them. They finally see, without the impediment of sin or incomplete knowledge, the unfathomable depths of the manifold wisdom and knowledge of God. They delight in the brilliant display of Christ’s infinite purity and holiness and see more clearly than the saints do here the ineffable riches and glory of God’s grace. They understand Christ’s eternal and immeasurable dying love. In short, they see everything in Christ that tends to kindle, enflame, and gratify love, and everything that tends to satisfy them, in the clearest and most glorious manner, and of all these things they are partakers. (cp. Jonathan Edwards, Sermon: True Saints, When Absent from the Body are Present with the Lord.)
Once again, let me encourage you to live your life with loving abandonment for God, knowing that you have an inheritance that can never perish, spoil or fade – kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time. In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith – of greater worth than gold, which perishes even though refined by fire – may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed (1 Peter 1.4-7).
