Romans
The future glory. 8:28-30
IntroductionThe purpose of this short passage in chapter 8, is to underline the hope expressed in verses 17-27. We have a sure hope, but it is blurred by the inward struggles of life, of doubts, fears, indwelling sin, ... We groan within as we await the dawning of the new age. Paul therefore, wants to reassure his readers with the knowledge that God is a purposeful God. His purpose is that we be transformed into the image of his Son. He has elected us to his good purpose, he has determined our future, he has called us to himself, he has begun making us righteous by grace through faith and he has glorified us and will glorify us in Christ. Thus, although we "groan inwardly", we can be sure that all of life's circumstances will be used by God to achieve his ultimate purpose in our lives.
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Paul, having stated his thesis in 1:16-17, that the covenant faithfulness of God is appropriated through faith, proceeds in 1:18-2:11 to establish the universality of sin, reminding self-righteous Jewish believers ("the weak", 15:1) that they too are infected by the stain of sin, 2:1-5, the consequence of which is divine condemnation, 2:6-11. Then, in 2:12-29, Paul examines the place of the law in the righteous judgment of God, making the point that those Jewish believers who have retained their standing under the law, even though circumcised, actually break the law and thus face the curse of the law and the "wrath and fury" of God's condemnation. In 3:1-8 Paul answers two objections to his rather negative view of the standing of Jewish believers under the law, namely, that he devalues the covenant/law and that he promotes libertarianism. Then, in 3:9-20, Paul drives home his conclusion, namely that the human condition of universal sin and its consequence is not avoided by submission to the law, for the law only serves to make sin more sinful. In 3:21-30 Paul draws a conclusion from his argument so far. When it comes to the covenant faithfulness of God, whether in judgment or vindication, there is no "distinction" between a person under the law, or a person outside the law. All have sinned and stand condemned, and all who believe are justified, and this because they rest, not on their own faithfulness, but the faithfulness of Christ - his "sacrifice of atonement." So, for believing Jews, like Paul, there is no ground for "boasting" about their faithfulness under the law, for a person is judged in the right with God ("justified") by faith and not by obedience. From 3:31 to 4:25, Paul explains, with reference to the life of Abraham, how his gospel of right-standing in the sight of God by faith does not "nullify" the law, rather, it "fulfills" the law; faith "fulfills / completes" the justification to which the law of Moses pointed. Then in 5:1-11 Paul draws together the consequence of his argument so far, namely, a believer's "reconciliation with God." Having dealt with the business of justification, of right-standing before God, Paul, in 5:12-8:39 examines the business of living right before God, of possessing the fullness of life which belongs to those who are in Christ. In 5:12-21 Paul explains how Christ's saving death has brought eternal life to all humanity by overcoming the curse of Adam's sin and then in 6:1-23 he explains how "newness of life", right-living before God, apart from the law, is expressed in the life of a believer as a natural consequence of their right-standing before God. In 7:1-25, Paul examines the place of the law in the Christian life. First, in v1-6, he explains that a Christian is no longer "under the law", is "discharged from the law", has "died to the law." Then in v7-12 he "deals with a possible misunderstanding by repudiating the suggestion that the law is sin, asserting that, far from being sin, it is that which makes him recognize sin", Cranfield. In v13-25 he goes on to answer the question, "did that which is good (the law) become death to me?" That is, is the law responsible for our death? The answer is, sin is responsible for our death; the law serves only to highlight our sinful state. Paul then illustrates this condition in v14ff. In chapter 8 Paul now explains that the justified believer, apart from the law, is being shaped into the perfection of Christ through the indwelling compelling of the Spirit. Paul begins, in v1-4, by restating the truth that in Christ Jesus, through his death on our behalf, we are free from the condemnation of sin and free from the oppression of the law and thus are free to live for God. Therefore, v5-11, the believer is faced with two alternatives in the Christian life, a natural alternative and a spiritual alternative. We may strive to fulfill the law and find ourselves controlled by sin, or we may rest in faith on the renewal of the Spirit and find ourselves beginning to live out the righteousness we posses in Christ. In v12-17 Paul explains what it means to be led by the Spirit in the Christian life. Paul then moves in v18-30 to compare the present existence of believers with the future glory that awaits us. There is difficulty in the present, but this cannot be compared with the coming glory, v18. The whole of God's creation groans as it awaits that glorious day when the sons of God begin their rule with Christ, v19-22. Along with creation, believers groan, yearning for that day of glory, v23-25. Even the Spirit groans as he empathizes with us in our struggle, v26-27. Yet, through all the troubles of life, God's purposes are none-the-less being worked out for those who have put their trust in him. "No matter what the circumstances, that purpose will not be overthrown, and it culminates in final glory", Morris, v28-30. Some argue that in v28-30 Paul teaches "the effectual call" (the second point of Calvinism, resolved at the Synod of Dort in 1619 - God's choice of certain individuals for salvation before the foundation of the world), yet when considered within the wider context, especially chapters 9-11, we see that Paul is not arguing for the choice of individuals for salvation, but rather the sovereign choice of a righteous line who obtain a righteousness that comes from God through faith and who thus, stand approved before God, sharing in the blessings of his glory. This righteous line, this "remnant chosen by grace" is an inclusive people united to the messiah. Christ himself is the faithful child of God, the righteous one; he is Israel, the people of God; he is God's faithful remnant. In Christ, this remnant, this righteous line, is broadened to include those who stand with Abraham and respond to God in faith. Through faith Israel stands as God's "elect" "remnant" and through faith we Gentiles, the "wild olive shoot", are grafted into the remnant of Israel. This is a product of "God's mercy", of his grace. It does seem that entry into the called-out chosen people of God, the remnant, the new Israel, is not a matter of God's sovereign selection of individuals for salvation, but rather a response of faith in the saving work of Christ, a response to an invitation. "It is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved", Rom.10:10. Given the contentious nature of this issue, students will need to resolve this matter for themselves.
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