The threads of thought leading into this section are clear. If we suffer with Christ, being conformed now to the pattern of his life, then we will also be glorified with him (vv. 17,18). In this we hope, and our continuance in this hope, through the changes and trials of life, develops patience (vv. 19-25). Now, in this section, Paul gives his readers various reasons and encouragements to endure faithfully whatever difficulties befall them. The reasons are three:

Christ our intercessor shares our trials with us, understands our weaknesses, and powerfully intercedes for us with the Father (vv. 26,27).

No matter what happens, day by day, to those who live in hope, they can be assured that their experiences are designed by God for their ultimate good (v. 28).

The greatest reason of all is that the Lord God has marked us out, personally and individually, for His glory (vv. 29,30).

Comment on Romans 8:26

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.

The Spirit… the Spirit himself: Compare verse 16 and notes, where the KJV's "the Spirit itself" is translated "the Spirit himself" by the NIV. In fact, here in verse 26, the RV, RSV and NET as well as the NIV all agree in translating as "himself". Once again, there should be no problem in reading "the Spirit" as having personality here, because here at least it is equivalent to the Lord Jesus Christ himself.

In the same way the Spirit helps us: The Greek "sunantilambanetai": to take hold of a heavy burden together with others so as to assist them. In other words, the Spirit "shares with us". The prefix ("sun") marks this as another one of the 'together', or 'with', words (vv. 16,17,22), identifying what Christ shares with us. The identical word is used in Luke 10:40, where Martha requests Jesus to bid her sister Mary to "help" her. This word suggests a partnership in work; there is no encouragement for us to be passive here. Christ has promised to help us bear our burdens, but not to do everything for us.

In our weakness: "Astheneia" has the same root as "powerless" ("weak", KJV) in verse 3. The identical word is used in Matthew 8:17 (cp. Luke 8:2), where Christ's healing of the sick fulfilled the prophecy of Isaiah 53:4: "Surely he took up our infirmities ['astheneia'] and carried our sorrows, or diseases."

We do not know what we ought to pray for: The KJV and the NIV understand Paul as saying: 'We do not know what to pray for.' The NASB, NET, NEB and RSV understand him to say, 'We do not know how we ought to pray.' The first possibility ("what") implies ignorance regarding the content and subjects of our prayers. The second ("how") implies ignorance regarding the proper method and procedure. We are told that the Greek text permits either interpretation, though it tends to favor the latter (NASB, NET, etc.). Jesus gave instruction to his disciples about both content and method (Matt 6:9-15; Luke 11:2-4).

Thomas Constable writes:

Perhaps what Paul meant was this. We know how to approach God in prayer and the general subjects that we should pray about. Still we struggle with exactly how to pray most effectively and with exactly what to pray for. The basic principle of effective praying is that it must be in harmony with the will of God to be effective (1 John 5:14,15; John 14:13; 15:16; 16:23,24)."

Bible Study Notes and Commentary: Romans

Since we are far from infallible in our knowledge, it is often true that we do not know the will of God perfectly — and especially so as regards our own lives and circumstances. So we cannot expect ourselves to know what is the very best thing for which to pray, although we can be assured that the Lord himself knows.

But the Spirit himself intercedes for us: "Entugchano": to meet, to fall in with, to talk to. It is connected with "huper" (in this verse only) to signify 'to speak with one on behalf of another'. Of the six occurrences of "entugchano" three are in Romans 8 (vv. 26,27,34), and the others are in Acts 25:24; Romans 11:2; and Hebrews 7:25.

With groans: "Sighs of compassion", related to "groans" in verse 22 and "groan" in verse 23. Christ's groans, or sighs, are compared with those of the believers.

We should not confuse these "groans" with praying in tongues. This passage promises help to all believers, not just to those few in the first century who had the Holy Spirit gift of tongues. Furthermore, the "Holy Spirit" seems to be praying for us, not necessarily through us.

That words cannot express: Or "in words we cannot hear". This word "alaletois" (literally, 'not spoken') is poorly translated by the KJV as "which cannot be uttered". It does not mean inarticulate words or sounds, but rather speech that cannot be expressed or uttered to us, for it is a private communication which passes only between Christ and God. Compare the thoughts in 2 Corinthians 12:4: "inexpressible things, things that man is not permitted to tell"; and John 12:28,29: "Then a voice came from heaven… The crowd… heard it [and] said it had thundered; others said an angel had spoken to him."

It is a matter to be received by faith that, though our inner man may be overwhelmed by the incapacities of the flesh, the Spirit [i.e., Christ himself: v. 34] reflects to the eternal throne the inner aspirations and affections of the mind which can only be expressed on our part by inarticulate groanings. Before the throne stands the Lord Jesus whose part it is to focalize these transmitted distress signals and make intercession with the Father on our behalf.

Robert Roberts

The Christadelphian, Vol. 35, p. 17

It should be noted that other writers have taken somewhat different views as to the "Spirit" in this verse referring to Christ:

"The 'new man', when in suffering, approaches the Father in prayer. But for what shall he pray? For the suffering to be removed? Or for strength to endure? In his groaning he asks, after the example of Jesus, 'Now is my soul troubled: and what shall I say? Father, save me from this hour. But for this cause came I to this hour. Father, glorify thy name' (John 12:27). 'O my Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt' (Matt 26:39). And God that searcheth the hearts knoweth what is the mind of the spirit, that he maketh intercession for the saints according to the will of God. God sees within, discerning the motives, and therefore knows the mind of the saint that, amidst the conflict, what is desired is that God's will be done" (John Carter, Letter to the Romans, p. 94).

"Our understanding of these two verses Romans 8:26,27 is paraphrased as: 'Likewise the omnipresent, omniscient Spirit of God assists us where we are inadequate, for when we do not have the capability to correctly express our deep-felt desires and yearnings toward God, those very deep feelings are conveyed to the Father and Son through the agency of God's omnipresent Spirit — even though those feelings have never been formulated in words.' The divine spirit-power is the agency of communication and through it the Father and Son know the mind, the attitude, the disposition, the desires of the one who is seeking to draw nigh unto them" (K.G. McPhee, "The Spirit of God and the Spirit of Man (11)", The Christadelphian Advocate, Vol. 97, p. 44).

These last two quotations fairly represent one view of verses 26,27, a view rather labored and difficult to sustain, as the second writer admits: "It is not altogether clear what was intended by these words [i.e., vv. 26,27]." The difficulties in accepting this view are as follows:

If by "the Spirit" Paul means the Holy Spirit, then it appears that Jesus has been replaced, or at least joined, by a second mediator and intercessor.

Clearly, in verse 27 Jesus (not God, or the Holy Spirit as a separate entity) is the one who is said to search our hearts (cp. Rev 2:23).

How can the Holy Spirit be said to "share with us our weaknesses"? But Christ of course does this very thing (see Heb 4:15; 5:2; where the same word, "astheneia", applies to him).

As already mentioned, most modern versions render "the Spirit himself" (RV, RSV, NIV, NEB, NET) instead of "the Spirit itself", and there seems to be no textual reason why the newer rendering should not be allowed. (As in Romans 8:16, "itself" is explained by the neuter gender of the original Greek word "pneuma".) The only problem in this translation would be the implicit support for the personality of the Holy Spirit, and the belief in a three-person 'Trinity'. But when it is perceived that "the Spirit" here may refer to Christ after all, then the "himself" is perfectly reasonable.

Reasons for the second view, that "the Spirit himself" is another way of referring to Christ, are as follows:

Verse 26 would then closely match verse 16, already considered earlier. Each verse also contains one of the "with" words (cp. vv. 17,22) — expressive of those experiences which believers share with Christ.

Christ is called “the Spirit" in other New Testament passages, such as 1 Corinthians 15:45. It is to this verse John Thomas refers when he writes of Christ, who "as the Quickening Spirit, makes intercession for (believers) according to the Divine Will — Romans 8:26,27" (John Thomas, Eureka, Vol 2, p. 356).

In the letters to the seven ecclesias in Asia Minor (e.g., Rev 2:7,11,17,29; 3:6,13,22) Christ refers to himself repeatedly as "the Spirit" (also cp. Rev 14:13; 19:10; 22:17).

Verse 26, in which "the Spirit" intercedes for believers, is parallel to verses 27 and 34, where Christ is undoubtedly meant as the intercessor (C.C. Walker, "The Spirit Who Maketh Intercession", The Christadelphian, Vol. 41, p. 501). Christ is the one and only intercessor (Heb 7:25; 1 Tim 2:5,6) (A.H. Nicholls, "The Evangelical Revival: Sharing God's Guidance", Vol. 118, p. 85). The Holy Spirit can no more be the intercessor for believers than can the Virgin, idealized by Roman Catholics, as 'Mary, Mother of God'.

The "sighs of compassion" are a reflection of Christ's humanity and intense fellow-feeling with us: "There some people brought to him a man who was deaf and could hardly talk… Then [Jesus] spit and touched the man's tongue. He looked up to heaven and with a deep sigh said to him… 'Be opened!' " (Mark 7:32-34). "The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. He sighed deeply" (Mark 8:11,12).

Now to the phrase "groans that words cannot express" ("with groanings that cannot be uttered": KJV) becomes clear:

The Greek word "alaletos"… does not here refer to inarticulate speech on the part of the intercessor, but to the fact that we ourselves are not able to know or repeat what is said, since the communication is not between God and ourselves but between God and Christ "who maketh intercession for us', 'when we know not what we should pray for as we ought".

Alfred Nicholls, The Christadelphian, Vol. 118, p. 86

In all of the above we must recognize a great sustaining comfort and hope. Now Christ speaks to his Father for us, even though we cannot hear him, and even though we do not know precisely what words pass between them. There can be no greater assurance than this, of salvation for those who love God. Truly there are unnumbered comforts bestowed upon us, of which we can never be aware this side of the Kingdom. "Cast all your anxiety upon him because he cares for you" (1 Pet 5:7).

As the priest arranged upon the altar the sacrifices of men, so our Lord rearranges our feeble utterances so that they are in accordance with the will of God — if in faith we pray through him.

Cyril Tennant

Prayer: Studies in Principle and Practice, pp. 93,94

Comment on Romans 8:27

And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will.

And he who searches our hearts: This can only be Christ: "Then all the churches will know that I am he who searches hearts and minds" (Rev 2:23).

There is probably a time in every believer's life when the idea that Christ searches and knows our hearts is a frightening thing, for — like Adam and Eve in the Garden — we may wish to hide ourselves from the searching gaze of God Himself (or, in this case, His Son). But here for Paul there is, instead, a great comfort in the thought that Christ searches those same hearts, and knows their innermost workings, since this allows him better to communicate to the Father, and allows them both better to decide how to respond to the heart which is in need, and which yearns to express, but cannot truly express, those needs to the throne of Grace.

He who knows the mind of the Spirit: Compare verses 5-7. Christ knows the mind of the Spirit because it is, after all, his mind!

Because the Spirit intercedes for the saints: Compare verse 26 and notes there.

In accordance with God's will: While continuing and amplifying Paul's thoughts in the previous verse, verse 27 offers another point worth exploring. Christ's intercession for us is always "according to God's will". It is noteworthy that it is not God's will that His dear children escape all sufferings, but it is certainly His will that such sufferings work for our ultimate spiritual good (v. 28).

This may be the idea behind the fact that "we do not know what we ought to pray for” — that is, whether we should pray for deliverance from trials, or for strength to endure them. In fact, this was Paul's own dilemma exactly, as he recounts in his second letter to the Corinthians:

"To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh… to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong" (2 Cor 12:7-10).

Even the great apostle found himself attempting to pray for something that was not, at that time, "in accordance with God's will". His prayers had to be 'translated' by his Lord when presented to the Father, and Paul had to come to know, and accept, that his Lord Jesus Christ knew better than he what was best for his servant.

It may be God's will that we be spared certain sufferings, but it may just as well be, in individual cases, as He chooses, that we endure certain trials. So we must leave it to Christ, acting in unison with the Father, for he searches our hearts, he knows our limitations, and he knows our potentials. Our redeemer and mediator will surely do what is best for us.

How often do we pray, 'Father, let me be an instrument of Thy will'; and then add, as a private aside, 'But, please, Lord, don't let it hurt too much!' Instead, we should pray, courageously, in the words of our hymn:

Should Thy wisdom, Lord, decree

Trials long and sharp for me,

Pain or sorrow, care or shame —

Father, glorify Thy name!

Josiah Conder

In this we would more nearly follow the examples of Christ, who in a dark garden, with tears on his cheeks, prayed, "Not my will, but Yours be done"; as well as the example of Paul, beset by that thorn in the flesh, who prayed for deliverance, but then learned that God's strength is perfected in man's weakness.

Comment on Romans 8:28

And we know that in all things God works for the good of those who love him, who have been called according to his purpose.

And we know that in all things God works for the good of those who love him: "God saw all that he had made, and it was very good" (Gen 1:31). The physical "good" of His physical "creation", expressed in Genesis 1, prefigures the spiritual "good" of His spiritual "creation". Compare the references to "creation" in verses 19-23.

In all things God works: "God" should plainly be the subject of this sentence, as in the NIV (and the RSV). It is God, having perfect knowledge, who "works" — not "all things" that work somehow, without feeling or foresight, but just by falling into place as if by chance!

The KJV ("All things work for good") is inadequate to express this thought. A totally worldly, unspiritual person might say, in times of trouble, 'This will all work out… somehow.'

For the believer, it is much better to say: 'God works, in all things, for good…' A great, unfathomable Mind is always awake and at work, taking in hand "all things" of our lives — even adversities (vv. 17,18) and sufferings (v. 35) — and using them, every one, as tools to shape and polish, and at last to "create" His finished work, minds and characters and lives which glorify Him.

Even if we prefer to accept the passive translation, it must be recognized that the subject is clearly implied. For one thing, God is the subject in the verses that immediately follow (i.e., vv 29,30). And for another, He is the only One who could ever arrange "all things" to a purposeful end. Either way, as Cranfield puts it, "What is expressed is a truly Biblical confidence in the sovereignty of God."

This verse does not specifically say that God causes 'all things', period. Instead, it implies that He permits 'all things', but that is much different from initiating them. When trouble or even tragedy touches a believer, we should not conclude that God has caused it. Troubles are caused by many things: by the hurtful actions of others, by our own sinful desires, by our ignorance, or our poor choices. This verse does give a wonderful assurance: No matter how it came to be that we find ourselves ensnared in troubles, or falling under the worst tragedies, even if it is because of our own sins, still our loving heavenly Father can and will bring good out of such things, for those who continue to love Him.

All things… for good: What is included in the "all things"? Newell writes that they include "dark things, and bright things; happy things, and sad things; sweet things, and bitter things; times of prosperity, as well as times of adversity."

Then he adds a brief comment, referring to 2 Kings 4: There, the "great woman", the Shunammite, with her child lying at home already dead, responds to Elisha's question, "Is your child all right?" with the answer: "Yes, everything is all right" (v. 26). Even the death of a beloved child can work for good, to those who love the Lord God.

To this we could add the words of Mary the sister of Lazarus, whose brother had lain dead in his tomb for four days. When her beloved Jesus arrived, Mary said:

"Lord, if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask" (John 11:21,22).

These two women, knowing the deepest grief that can come upon us in this life, yet knowing also the Lord God and His care for them, could summon the faith to say, in effect, 'Our God can, and will, work even in these the worst of times. He can work in all things that I can possibly experience, so that — ultimately — they will prove to have been "for good" in my life.'

This is why this very verse, Romans 8:28, has been called "a soft pillow for a tired and sorrowful heart". God does work, in all things, even the saddest we can possibly imagine, for the good of those who love Him, who have been called according to His purpose.

When sorrowing o'er some stone I bend

Which covers all that was a friend;

And from his hand, his voice, his smile,

Divides me for a little while,

My Savior knows the tears I shed;

For he did weep o'er Lazarus dead.

And O when I have safely passed

Through every conflict but the last,

Still may he keep a watch beside

My bed of death, for he has died,

And close my eyes in hope and trust

Of rising glorious from the dust.

Robert Grant

Who have been called according to his purpose: This purpose is outlined in the two verses that follow.

Having established that Christ intercedes for us, but that such intercession does not always produce our physical and material comfort, Paul now stresses that in all things, even sufferings (vv. 17,18,35), God works for our good (v. 28). We must believe this, and accept it, or otherwise we will be like the seeds planted in shallow earth, and at the first blast of summer 'heat' we will wither away (Matt 13:5,6,20,21; Mark 4:5,6,16,17). So Paul, heeding his own advice, was able to write:

"We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed… Even though our outer nature is wasting away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing us for an eternal weight of glory" (2 Cor 4:8,9,16,17).

Do we believe this? Can we presume to live as Paul did? Do we ever grumble, or doubt, or worry, or despair? If we do, then we must do what Paul did, that is, look at “Christ and him crucified” (1 Cor 2:2). It is only through patient bearing up under our trials that we will evet come to know "the fellowship of his sufferings" (Phil 3:10), and this we must know. What a privilege it is to suffer with Christ (Rom 8:17)! It is both a proof of our family relationship (Heb 12:7,8) and a guarantee of our future glory (Rom 8:17,18).

Always think positively. You cannot always control your circumstances. But you can control your own thoughts. There is nothing either good or bad, only your thinking makes it so. Things seem to turn out best for those people who can make the best out of the way things turn out. It is not the situation, it's your reaction to the situation. The reality of your life may result from many outside factors, none of which you can control. Your attitude, however, reflects the ways in which you deal with what is happening to you. Life at any time can become difficult. Life at any time can become easy. It all depends upon how you adjust yourself to life. What you see in your mind is what you get out of life.

Morarji Desai

Upon some points a believer is absolutely sure. He knows, for instance, that God sits in the stern-sheets of the vessel [the place at the rear of an open boat, behind the rowers' bench] when it rocks most. He believes that an invisible hand is always on the world's tiller, and that wherever providence may drift, Jehovah steers it.

That reassuring knowledge prepares him for everything. He looks over the raging waters and sees the spirit of Jesus treading the billows, and he hears a voice saying, "It is I, be not afraid." He knows too that God is always wise, and knowing this, he is confident that there can be no accidents, no mistakes; that nothing can occur which ought not to arise. He can say, 'If I should lose all I have, it is better that I should lose than have, if God so wills: the worst calamity is the wisest and the kindest thing that could fall to me if God ordains it.'

"We know that God works in all things for good to them that love Him." The Christian does not merely hold this as a theory, but he knows it as a fact. Everything has worked for good as yet… the sharp cuts of the scalpel have cleansed out the proud flesh and facilitated the healing. Every event as yet has worked out the most divinely blessed results; and so, believing that God rules all, that He governs wisely, that He brings good out of evil, the believer's heart is assured, and he is enabled calmly to meet each trial as it comes. The believer can in the spirit of true resignation pray, 'Send me what Thou wilt, my God, so long as it comes from Thee.

Charles Spurgeon

* * * *

Comment on Romans 8:29,30

This last section (vv. 29,30) provides an outline of God's purpose referred to in verse 28. God's purpose with those who love Him consists of five steps:

foreknowledge,

predetermination,

calling,

justification (or declaring righteous), and

glorification.

The first four, already realities for believers now, guarantee the fifth and final step (vv. 17,18,21). All this may be said without meaning to imply that there is no chance of 'falling away', for there is. But believers must learn to dwell as much as possible on the positive aspects. Only such an attitude will sustain us through the trials and doubts that inevitably buffet us. Only such a positive attitude can do justice to the love of God shown in His great work for our salvation. Against the backdrop of His supreme mercy, fear and despair are nothing but offenses to Him who has repeatedly told us, "Fear not."

Comment on Romans 8:29

For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.

For those God foreknew: "Foreknew" ("foreordained": KJV) is the Greek “proginosko": to know in advance. The apostle Peter uses the same word in a helpful context:

"For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen ['proginosko'] before the creation of the world, but was revealed in these last times for your sake" (1 Pet 1:18-20).

Note the Passover connection (“a lamb without blemish”); this will prove quite relevant as we proceed.

He also predestined: "He determined beforehand": this is the KJV "did predestinate". The Greek "proorizo" signifies to set bounds, or ordain, beforehand. "Pro" means 'before, ahead of time'. And "horizo" (like horizon in English) marks the point, or line, beyond which the sun cannot go, that is, the line of demarcation between earth and sky.

"Proorizo" appears here and in verse 30, and in Ephesians 1:5,11, where the righteous are "sealed" (separated and marked out for special care). Also, the same word occurs in Acts 4:28 and 1 Corinthians 2:7.

We probably all have a pretty good idea what "predestination" is not. It is not 'eternal security'; it is not 'once saved, always saved'. But… the question here is: What does it mean? Consider the following:

Let us now return to the context in 1 Peter 1:18-20, mentioned above. The purpose of the Passover lamb's blood was to put a limit, in advance, upon the work of the Destroying Angel. Those who had faith sprinkled the blood of the lamb on their doorposts. In doing so they were marked out ahead of time (Exod 12) — "predestined", we might say — and thus were saved out of Egypt. All around the Jews and their households there were other "firstborns"; these were not marked out to be spared, but rather marked out — "predestined" — to perish, including the firstborn of Pharaoh (see Rom 9:17).

We see that the verse before us at this moment, Romans 8:29, also has a "firstborn" connection: "that [Christ] might be the firstborn among many brothers". And there are other Passover connections as well, in the immediate context:

Romans 8:32, compared with Genesis 22: the ram as a special offering, and

Romans 8:36, compared with Psalm 44:22: believers are as sheep to be slaughtered.

Did the Lord, all on His own and by Divine fiat, "predestine" certain Jewish families in Egypt to be saved, while "predestining" others to be condemned? Of course not. He did not necessarily select, one by one, every person — Jew or Gentile — who would fall under the Divine provision.

What the Lord did was provide the command regarding the Passover lambs. The Jews were required, by their own free wills, to choose whether they would put the blood on their houses, and then they had to choose whether they would remain in those houses during the night. They had to act in faith upon the principles and promises which God had given them. If they did, then they were "predestined" (marked out beforehand) to be spared or saved, even while others around them, who chose differently, were "predestined" to perish.

Of course, those who chose to be saved out of Egypt had to continue to remember God and His promises, and continue to keep the Passover, as a reminder of what God had done for them, and — presumably — as an act of faith in the greater "Passover lamb" to come, who would truly take away the sins of the world.

But it was still God's "predestination" in the first place. 'I have marked out a place where you will be safe from the death that will be visited upon the world. That place is one of absolute security. But you need to go there, do what I say, and — above all — remain there. Otherwise, you will not be "marked out" for My Glory!'

So we may be sure that, whatever is expressed by this word "predestination", it should not rule out or neutralize the free will of individuals to choose and obey. Any exhaustive attempt to balance what appear, on the surface, to be contradictory concepts will probably be dull at best and confusing at worst. So we shall hope to avoid this as much as possible by referring to a couple of summarizing statements and then passing on.

God predestinates to eternal life those who become conformable to the heavenly family likeness presented in Christ Jesus. When we come to consider the plan upon which the principles of predestination are worked out, we shall see that only such as do become conformable to Christ's image can rightly be considered as coming within the scope of predestination, and therefore, if anyone enters its initial stages and then turns back, he may drop out of the apostle's idea of foreordination.

Those predestinated in Paul's survey in Romans 8 are said to love God and are called according to His purpose; and it is upon this principle that their glorification is assured. It is most important that we should keep this in mind, or we can never understand the principle of predestination. It is this fact that is omitted in the doctrine which contends that men are born to eternal life or eternal damnation.

G.S. Sherry, "Whom He Did Foreknow",

The Christadelphian, Vol. 72, pp. 209,210

How did God predestinate? By establishing the way, the truth, and the life; the line and demarcation that we must follow…

In God's purpose man is predestinated upon the basis of God's will and man's character. We are informed in Ephesians 1:5: 'Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will…"

Without our own volition or mind or disposition, in working out our own salvation? No! This very epistle [Ephesians], like all the epistles, is full of instruction concerning what we must do to obtain salvation, and warning against what we must put aside if we would escape rejection. This is meaningless according to the common view of "predestination".

It is clear… that the predestination of which Paul speaks is dependent upon faithful conformity with the way of life of which he speaks.

W.J. Pickford, "Predestination",

The Berean Christadelphian, Vol. 53, p. 32

To be conformed: "Summorphos": to be conformed together. Christ was made of a woman, under the law, and thus made to possess human (sinful) flesh, along with all of us. Thus he was "conformed" to our likeness. Likewise, in faith and baptism and obedience, we seek to become "conformed" to the likeness of him.

To the likeness of his Son: "Likeness" is the Greek "eikon"; this involves the two ideas of representation and manifestation. In the New Testament, the word is used of a coin (Matt 22:20; Mark 12:16; Luke 20:24), and an idol or statue (Rom 1:23; Rev 13:14,15; 14:9). The sons of Adam bear his image (1 Cor 15:49). Christ bears the image of God (1 Cor 11:7; 2 Cor 4:4; Col 1:15). And we hope to bear the image of Christ (1 Cor 15:49; Col 3:10).

God has "predestinated" those who love Him, not just to be saved, but especially — along the way — to become "conformed" to a particular pattern. Specifically, to be conformed to the pattern of His Son. Once again, this argues, not for a cookie-cutter process, where the passive dough is shaped without its own will — but rather for an active working partnership, between God and the believer. In this partnership, both parties work for the transformation of the believer into the representation, and the imitation, of the Savior. Predestination is something in which we believers must participate; it is hard work. It may be the gift of God to us, but it requires us to open the 'gift', and 'assemble' it, and make it work in our lives, every day!

That he might be the firstborn among many brothers: "Firstborn" is "prototokos": from "proto" (first) and "tikto" (to bear). The word may signify that which is earliest as to time, or preeminent as to position. Christ is the "firstborn" from the dead (Col 1:18; Rev 1:5) — in the sense of being the first to realize, and experience, all that resurrection was intended to achieve — and the "firstborn" of the new creation, pointing and showing the way for others to follow (Col 1:15).

Comment on Romans 8:30

And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

And those he predestined, he also called: Looking at the ways in which the New Testament uses "kaleo" (to call), it almost always refers to those who go on to be baptized. While the calling of men and women to God has to do with hearing the gospel being preached, it evidently means more than that.

Some may hear the Word of God being preached, and presumably even understand what it is saying, and know it to be true — yet still not truly be "called" in the New Testament sense. But where to draw the line between those who have been "called" and those who have not, is certainly beyond our power; it ought to be left to God (1 Thes 2:12; Col 3:15; Rom 8:28; 9:23,24; Eph 4:1; Jude 1:1.)

Those he called, he also justified: "Justified" is "declared righteous". Putting it this way helps to recognize the intended link with verses 4, 10 and 33. Christ by his death fulfilled in himself (and on behalf of us) the righteous requirement of the law (v. 4), becoming truly "righteous" himself, so that those of us who are in him might be declared righteous, and go on to live spirit-lives of righteousness (v. 10).

Those he justified, he also glorified: This chapter points out that this is the glory which we will share with Christ (v. 17); a glory not to be compared with our present sufferings (v. 18); a glory reserved for God's dear children, when they have escaped the slavery of bondage and decay (v. 21). This glory is spoken of here in the past tense, not because it is actually a present possession, but because its future possession has been assured for us by the work of God in Christ.

Conclusion

The key idea of this section (vv. 26-30) is this: God has marked us out for glory. He has taken all the steps necessary for our salvation. There is now no condemnation. We are free, we are sons, we are dear children! Paul purposefully disregards the possibility of failure, and concentrates solely upon the glorious steps of salvation, building to a climax in the final section of Romans 8 (vv. 31-39).

Nothing stands between us and eternal glory except our own loss of faith: Not our sins, for they are forgiven; not our nature — shared with Christ, it can (and will) be changed in a moment. Not the law — it was satisfied in the death of Christ. And Not our trials, for they are specially designed by our Father for our benefit.

With these exalted, and exalting, assurances Paul prepares his readers to become "super-conquerors through him who loved us".