Romans 8:29-30

Romans 8:29-30 – Predestined to resurrection glory

OVERVIEW. How the resurrection fits into “the golden chain of salvation” (Rom. 8:29-30). [This article is part of my upcoming book, “The Resurrection: when the church is glorified,” to be published in 3Q 2024.]

29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

INTRODUCTION

In considering the biblical passages about the resurrection, we must not overlook Romans 8:29-30. Here in the “golden chain of salvation,” we see that the resurrection is the final link and the intended end of God’s redemptive plan. That is, in eternity past, the Lord desired to have, for all eternity, “a great multitude which no one could count standing before the throne and before the Lamb, crying out with a loud voice, ‘Salvation to our God who sits on the throne, and to the Lamb’” (Rev. 7:9-10). Therefore, before the foundation of the world, He foreknew and predestined those people whom He would, in time and space, call and justify, and whom He would glorify in the resurrection on the last day.

EXEGESIS OF THE PASSAGE

GOD SOVEREIGNLY ACTS. Before we begin our exegesis, there are two observations we should make about this passage. First, we notice that God is the subject of all the verbs. God is the One taking the action and people are the passive objects. These acts come about solely on the basis of God’s sovereign action and are independent of any human activity. So, God foreknew and God predestined and God called and God justified and God glorified.

ALL THE SAME PEOPLE. But second, we should also realize that the object of each verb in the passage applies to exactly the same group of people. Consider that in 8:29, God foreknew a particular group of people. Then that same group, He also predestined. Then in 8:30, that same group that was predestined is also called, and that same group is justified, and that same group is glorified. What we see is that, in salvation, God acts on the same group of people from foreknowledge (election) all the way through to glorification. This means that the group of people whom God foreknew (chose, elected) in eternity past will be the exact same group of people who are glorified and worshipping before the throne in eternity future.

Now we will look at the passage phrase by phrase.

8:29. THOSE WHOM HE FOREKNEW. In this verse, foreknew carries the same meaning as chose or elected. Those whom God foreknew were specially considered and chosen in eternity past based on God’s sovereign wisdom alone. In eternity past, God determined to redeem these particular underserving sinners as objects of His mercy.

8:29. HE ALSO PREDESTINED. Here predestination speaks of God’s actions in eternally decreeing both the objects and the goal of His plan of salvation. The objects of predestination are those whom He foreknew. This act of predestining was also accomplished in eternity past.

8:29. TO BECOME CONFORMED TO THE IMAGE OF HIS SON. Knowing the objects of God’s predestination, we now find out the goal of the plan of salvation. Those whom God foreknew were predestined unto a salvation that is in conformity with the glorified image of Jesus. “Conformed to the image of His Son” means that those who were predestined will certainly be glorified like Jesus. And the event of the glorification of the saints is the resurrection. Thus Romans 8:29 ends with the resurrection, when we are conformed to the glorified image of our older Brother.

In Romans 8:29, we saw the objects of God’s salvation and the goal of His salvation; namely, in eternity past, God predestined to resurrection glory those whom He foreknew. In Romans 8:30 we will see what God did in time to bring about the resurrection glory of His elect, those whom He foreknew. In other words, Romans 8:29 tells about the end, but 8:30 tells about the means.

8:30. WHOM HE PREDESTINED, HE ALSO CALLED. This references the effectual call of the Holy Spirit which brings the dead sinner to spiritual life and compels him to believe in the Lord Jesus. God will effectually call all those whom He predestined.

8:30. WHOM HE CALLED, HE ALSO JUSTIFIED. The call of God leads to faith in the Lord Jesus and his faith is reckoned to the believer as righteousness (Romans 4:3, 5; Galatians 2:16; 3:6, 24, 26) and the believer is declared righteous and is thus justified. God will justify all those whom He effectually calls.

8:30. WHOM HE JUSTIFIED, HE ALSO GLORIFIED. The certain destiny of all those whom God has declared righteous is eternal glory. All those who were justified in life will be raised to eternal glory in the resurrection. The final link in the chain of salvation is the link between this perishable and the imperishable and between this mortal and immortality.

SUMMARY

From Romans 8:29-30, we have shown that the resurrection and the eternal glory that follows were clearly in God’s mind as He foreknew and predestined His elect in eternity past.

Soli Deo gloria            rmb                 5/22/2024                   #702

He will redeem Israel from all his iniquities (Psalm 130:8)

POST OVERVIEW. A detailed exegesis of Psalm 130:8 with the objective of discovering the identity of “Israel,” the entity whom the LORD promises to “redeem from all his iniquities.”

Psalm 130 begins with the psalmist in the lowest of the depths, crying to the LORD in his iniquities, but the psalm finishes with the joyous shout of the redeemed. “Israel” hopes in the LORD because of His lovingkindness (Hebrew “hesed”) and His abundant redemption (130:7). The crescendo occurs in the last verse when the LORD’s promise is proclaimed: “He will redeem Israel from all his iniquities” (130:8). The LORD has heard the cry of His servant and has granted him redemption from all his iniquities. By His mercy and His lovingkindness, the LORD has pulled His penitent servant “Israel” from the misery of guilt to the joy of full redemption. This is certainly salvation language, and it is certain that the “Israel” of verse 8 is saved.

INTERPRETIVE CHALLENGE

As we reflect on this last verse of Psalm 130, we are faced with an interesting interpretive challenge. For while the psalmist begins as one person crying to the LORD for forgiveness (“Out of the depths I have cried,” “hear my voice,” “my supplications,” “I wait,” “I hope”), he concludes the psalm as a member of the group “Israel” exhorting all “Israel” to hope in the LORD and communicating to “Israel” the promise that the LORD “will redeem ‘Israel’ from all his iniquities.”

THE INTERPRETIVE CHALLENGE STATED. (Short form) “Who is the ‘Israel’ of verse 8?” (Expanded form) Since it is clear that, in Psalm 130:8, “Israel” is promised redemption from all his iniquities, and by definition, “redemption from all iniquities” means salvation, it is theologically important to clearly identify who this “Israel” is. Who is in this group “Israel” who will be redeemed from all their iniquities?

THREE POSSIBLE IDENTITIES FOR ISRAEL

Beginning our interpretive task, then, I would maintain that, in the Bible, there are three possible identities for “Israel.” First, “Israel” could refer to Jacob, the man who wrestled with God and with man and prevailed (Gen. 32:28). But second, “Israel” could also refer to the nation made up of the twelve tribes of Israel. That is, this could be the ethnic group known as the Hebrews, the physical descendants of the patriarch Jacob. The third option would be that this “Israel” refers to all the elect, to all those chosen by God for salvation before the foundation of the world (Eph. 1:4-5; see also Rom. 8:29-30; 9:8, 23-24).

So first, does this “Israel,” refer to the patriarch Jacob, who was named Israel? No, it does not. The exhortation in verse 7 to “hope in the LORD” makes no sense if it is made to a man who had been dead hundreds of years when this psalm was penned.

Next, could this refer to national Israel, to the ethnic group known as the Hebrews? No, it could not. While it is true that some of the Hebrews in the Bible were redeemed from their iniquities, the biblical record in both Old and New Testaments is very clear that the majority of people in national Israel perished. Just one example among many is in Numbers 14 when, except for Caleb and Joshua, the entire multitude of the sons of Israel coming out of Egypt rebelled against the LORD and therefore died in the wilderness (see also Psalm 95). But in addition to those Hebrews who perished as recorded in the pages of Scripture, virtually all Jewish people (ethnic, national Israel; Jews) who have lived in the last two millennia have not been redeemed but have died in unbelief. In no way, then, can the “Israel” of Psalm 130:8 refer to national, ethnic Israel.

“ISRAEL” IN PSALM 130:8 REFERS TO THE ELECT

Is it possible, then, that the “Israel” in Psalm 130:8 is referring to the elect? Yes, I think it is. In fact, I think “Israel” must refer to God’s elect, to those whom God has chosen for redemption (salvation) in eternity past. “Israel” must refer to God’s elect because only these people fit the words of the verse.

Consider first that Israel, as an entire group, is exhorted to “hope in the LORD” (130:7a). This hope is not the world’s baseless “hope” that somehow, despite all appearances to the contrary, everything will work itself out for my personal happiness. Rather, biblical hope is the conviction that the LORD who loves me will certainly fulfill all His promises to me, and so I can trust in Him as I wait for Him to work out His will. But remember that “God causes all things to work together for good (only) for those who love God, who are called according to His purpose” (Rom. 8:28). Those whom God calls are certainly His elect (Rom. 8:30).

Notice also that the basis of Israel’s hope (130:7a) is the LORD’s lovingkindness (130:7b). Now, the LORD’s lovingkindness is His covenant love given to His chosen people, and this in the sense that these chosen people are forever His. Those who have by faith received the LORD’s lovingkindness have a reason to hope, because all His promises are given for them and they are all “yes” (2 Cor. 1:20). But all these terms, of “covenant love” and “promises” and “hope,” are poured out in the hearts of His elect through the Holy Spirit (Rom. 5:5).

It is also clear that “will redeem” is equivalent to “will save.” The LORD will save (all) Israel from all his iniquities (modified 130:8). It follows that, if Israel is saved from all his iniquities, then Israel is also forgiven of all his iniquities. But consider this, that in the Bible, there is only one group of people in which every member of the group is forgiven of all their iniquities, and that group is the elect. Those whom God has chosen will come to faith in Christ and will be forgiven of all their iniquities.

CONCLUSION. Based on these considerations, our conclusion is that “Israel” in Psalm 130:8 is referring to the elect, to those chosen by God for salvation before the foundation of the world (Ephesian 1:4). In this instance, “Israel” is the name for God’s elect.

PROFOUND IMPLICATIONS OF THIS INTERPRETATION

A moment’s reflection will make clear that there are far-reaching implications and applications from this discovery. That, in at least some instances in the Scriptures, the word “Israel” can refer to the elect of God, to those chosen by God for salvation in eternity past, gives a new dimension especially to prophetic passages in the Old Testament. We will explore some of these ideas and implications in a follow-up post in the near future.

Soli Deo gloria            rmb                 12/15/2022                 #600

John 6:31-65 – Part 2: The Father draws him (6:41-44)

INTRODUCTION. An in-depth Bible study on John 6:31-65 in several parts. This section of the gospel of John is important for several reasons. In these verses, Jesus gives some of His clearest teaching about the sovereignty of God in salvation, from initial choosing to final glorification. Also, Jesus here instructs us about the timing of the resurrection, that it will occur on the last day. Thirdly, in this passage, Jesus teaches using different metaphors and analogies to explain what it means to believe in Him and so helps the reader have multiple readings of the same concepts. This second part of the study is a continuation of Post #523 on 4/29/2022 and will cover John 6:41-44.

In this short passage (John 6:41-44), Jesus continues His teaching about who He is. He is the bread of life that came down out of heaven sent by God the Father so that whoever believes in Him will have eternal life and will be raised up on the last day. This is a bit much for these unbelieving Jews to grasp, so they grumble.

John 6:41-42. Since the Jews continued to believe that Jesus was a mere man, simply the human son of Joseph and Mary, they grumbled at the arrogance of His saying, “I have come down out of heaven.”

6:43-44. Jesus continues His previous teaching about God’s sovereignty in salvation and about the last day (6:44). Before going on to explain 6:44, however, I wanted to review what we  covered in John 6:35-40.

REVIEW

  • In the previous section (6:35-40), we were introduced to two key phrases: those who “come to Me” (6:35, 37 (2)) and those whom the Father has given to the Son (6:37, 39), and we saw that these two phrases describe exactly the same group of people.
  • From John 6:35, we also saw that those who “come to Jesus” are the same group of people who “believe in Jesus.”
  • We also recall that John 6:39 taught us that “all the Father has given to [the Son] (i.e., all those chosen in Christ before the world began; Ephesians 1:4), these the Son will “raise up on the last day.” That is, all those given by the Father to the Son before the foundation of the world will surely be resurrected (glorified) on the last day (see Romans 8:29-30; 1 John 3:1-2). In other words, we see that God ordained the beginning and the end of salvation, and everything in between. God the Father began salvation by giving the elect to the Son in eternity past, and the Son will end salvation by raising up all the elect on the last day.
  • Finally in 6:40, Jesus again states the connection between believing in Him and having eternal life (previously stated in John 3:15, 16, 36; 5:24), and we see that everyone who believes in Jesus has eternal life. So there is a 1:1 correspondence between believing in Jesus and having eternal life. And from this verse there is also a 1:1 correspondence between believing in Jesus and being raised up on the last day. So, everyone who believes in Jesus will be resurrected (glorified) on the last day. [NOTE: It is obvious from this passage that the resurrection occurs on The Last Day. Literally, on The Last Day.]
  • In John 6:40, Jesus also teaches us that eternal life is not the same thing as having a glorified body or even the same thing as being in heaven. Eternal life begins when a person believes in Jesus. This is clearly stated in John 3:36, “He who believes in the Son has eternal life.” But we know that Jesus will not raise up believers until The Last Day. Therefore, all believers will spend some time having eternal life in our fallen bodies, and all believers will spend eternity having eternal life in our glorified bodies, and most believers will spend some time having eternal life as disembodied souls in heaven awaiting the resurrection.

Having reviewed Jesus’ previous teaching on God’s sovereignty in salvation and the certainty of the last day, we return to John 6:44 to discover what Jesus adds to His lesson.

No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. – John 6:44

6:44. Jesus introduces us to another necessary part of our salvation. We have learned that it is necessary for us to come to Jesus to be saved, but here we read that not all have the ability to come to Jesus. “No one can come to Me (unless).” In the original Greek, the verb translated “can” speaks of ability. A possible paraphrase of this verse might be, “Everyone is unable to come to Me (unless).” A man may want to fly through the air like a bird, but he is physically unable to do that. He cannot fly. Just so, Jesus is saying that you cannot come to Him unless the Father does something first. Also, as the verse reads in the text, it appears that the “rule” is that a person is unable to come to Jesus, and that the “unless” speaks of the exception to the rule. That is, most cannot, but a few can. But regardless of whether those that come are the exception or the rule, Jesus is definitely teaching that, unless the Father draws the unsaved person, that person cannot come to Jesus for salvation. In other words, that person’s eternal salvation depends entirely on the Father’s action.

The question that must follow is, “Whom does the Father draw?” Is His choice arbitrary, just a random selection? Or is it based on the goodness of the people who are drawn, that they are the ones who are more righteous and holier than the rest? But of course Jesus’ teaching already makes clear those whom the Father will draw. The Father will draw those whom He has given to the Son so that these can (are able to) come to Jesus, and these will believe in Him for eternal life. Those who are drawn to Him and who come to Him and who believe in Him, He will certainly not cast out (6:37c), but “I will raise Him up on the last day” (6:44).

SUMMARY SO FAR

This is a good point to stop and try to summarize what Jesus has taught so far in this passage. In eternity past, the Father has given some people to Son. In time, the Father draws those whom He has given to the Son, and those whom the Father draws will come to Jesus and will believe in Jesus. Those who believe in Jesus have eternal life and they will be raised up (resurrected, glorified) by Jesus on the last day.

SDG                 rmb                 5/12/2022                   #529