The Basis of Our Assurance (preaching resource for 7/26/26)
This post exegetes Romans 8:28-39, providing context for the Epistle reading on July 12, 2026. Insights are drawn from "Romans: God's Good News for the World" by John Stott, and from "The Expositor’s Bible Commentary."
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| "You Are Mine" by Liz Lemon Swindle (used with artist's permission) |
Introduction
In Romans 8:1-27 Paul discusses the believer’s growth in Christ-likeness (sometimes referred to as progressive sanctification)—an unfolding journey that culminates in ultimate glorification. In God’s promise to finish this work in our lives we are encouraged to have ‘hope’ (Rom 8:24). But what about the obstacles we face along the way? We have resistance from Satan and from a godless world. And then there is our own carnal nature—our fleshly weakness. Can we really be assured that God will fully conform us to the likeness of his Son? For a believer, the answer to this important and often nagging question is a resounding ‘YES.’ We do have assurance, and the basis for that assurance is not in ourselves—rather it is in the triune God and in God's steadfast love for us, which Paul addresses in this section with five convictions, five affirmations and five questions.
Five convictions
Romans 8:28
As Christians, though there are many things we do not know, there are some things God has revealed clearly—among them the five truths Paul says assuredly in verse 28 that *we know*.
1. We know that *God works* in our lives. The familiar translation that 'all things work together for good' is not correct—for not all things automatically work themselves together into a pattern of good. The phrase literally is ‘we know that for those who love God he is working...' The focus is on God who is at work ceaselessly, energetically and purposefully on behalf of believers.
2. God is at work *for the good of* his people. Being himself wholly good, his works are all expressions of his goodness and are calculated to advance his people's good. Moreover, the 'good' which is the goal of all his providential dealings with us is our ultimate well-being, namely our final salvation.
3. God works for this good *in all things*. The ‘all things’ here points back to our sufferings discussed in verse 17 and our groanings in verse 23. Thus Paul sees all that is negative in this life for a believer has a positive purpose in God's eternal plan for them.
4. God works in this way for *those who love him*. This is a necessary limitation. Paul is not expressing a general, superficial optimism that everything tends to everybody's good in the end. No, if the 'good' which is God's objective is our completed salvation, then its beneficiaries are his people who are described as those who love him. This is an unusual phrase for Paul, because his references in Romans to love are rather to God's love for us (e.g. Rom 5:5, 8; 8:35, 37, 39). Nevertheless, he does elsewhere allude to our love for God (E.g. 1 Cor. 2:9; 8:3; cf. Eph.6:24), and this is a common biblical concept, since the first and great commandment is that we love God with all our being (Mk.12:30).
5. Those who love God are those *who have been called according to his purpose*. For their love for him is a sign and token of the outworking of God's love for them—the response to God's love made possible by the Spirit's call, opening their hearts to receive and then to respond to God's love.
As followers of Jesus, we do not always understand what our Lord is doing, let alone welcome it. Nor are we told that he is at work for our comfort. But we know that in all things he is working towards our supreme good. And one of the reasons we know this is that we are given many examples of it in Scripture. For instance, this was Joseph's conviction about his brothers' cruelty in selling him into Egypt: 'You intended to harm me, but God intended it for good...the saving of many lives' (Gen.50:20). Similarly Jeremiah wrote in God's name a letter to the Jews in Babylonian exile after the catastrophic destruction of Jerusalem: '"I know the plans I have for you", declares the Lord, "plans to prosper you and not to harm you, plans to give you hope and a future."' (Jer.29:11). The same concurrence of human evil and divine plan has its most conspicuous display in the cross, which Peter attributed both to the wickedness of men and to 'God's set purpose and foreknowledge' (Acts 2:23).
Five affirmations
Romans 8:29-30
In these two verses Paul elaborates what he meant in verse 28 by God's 'purpose', according to which he has called us and is working everything together for our good. He traces God's good and saving purpose through five stages from its beginning in his mind to its consummation in our coming glory.
1. Foreknowledge. First comes a reference to *those God foreknew*. The root verb in ‘foreknew’ is 'to know'—a verb in Hebrew thought which denotes a personal relationship of care and affection. When God 'knows' people, he watches over them (Ps. 1:6; 144:3), and when he 'knew' the children of Israel in the desert, what is meant is that he cared for them (Hos. 13:5). Indeed, Israel was the only people out of all the families of the earth whom Yahweh had 'known', that is, loved, chosen and formed a covenant with (Amos 3:2). The meaning of 'foreknowledge' in the New Testament is similar. 'God did not reject his people [Israel], whom he foreknew', that is, whom he loved and chose (Rom 11:2). Thus God’s foreknowledge is his sovereign, distinguishing love. This fits in with Moses' great statement: 'The Lord did not set his affection on you and choose you because you were more numerous than other peoples....But it was because the Lord loved you....' (Deut. 7:7f.; cf. Eph.1:4f.). The basis and beginning point for God’s working with us is his love for us.
2. Predestination. Secondly, *those he foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers* (29). The entire group that is brought into relationship with God in His eternal plan by divine foreknowledge and choice is ‘predestined’ (“predetermined”; cf. Eph. 1:5, 11). What is predestined is the believers’ destiny—namely, conformity to the image of Jesus Christ. By all saints being made like Christ (which speaks to the issue of progressive sanctification and culminates in glorification), Christ will be exalted as ‘the Firstborn among many brothers.’ The resurrected and glorified Lord Jesus Christ will become the Head of a new race of humanity purified from all contact with sin and prepared to live eternally in His presence (cf. 1 Cor. 15:42-49). As the “Firstborn” He is in the highest position among others (cf. Col. 1:18).
3. Calling. Thirdly, *those he predestined, he also called* (30a). The call of God is the historical application of his eternal predestination to conform a people to Christ. This call goes out to people through the proclamation of the gospel (2 Thess.2:13f.). When the gospel is preached to them with power, they respond to it with the obedience of faith. So evangelism (the preaching of the gospel), is indispensable as the means God has ordained by which his call comes to people and awakens their faith.
4. Justification. Fourthly, *those he called, he also justified* (30b). God's call through the gospel enables those who hear it to believe, and those who believe are justified by faith. This justification is more than forgiveness or acquittal or even acceptance; it is a declaration that we sinners have been made righteous in and through Jesus, who alone is the "righteous one." It is 'in Christ', by virtue of our union with him, that we are justified (Gal.2:17). He became sin with our sin, so that we might become righteous with his righteousness (2 Cor.5:21).
5. Glorification. Fifthly, *those he justified, he also glorified* (30c). Paul has already several times used the noun 'glory'. It is essentially the glory of God, the manifestation of his splendor, of which all sinners fall short (Ro 3:23), but which we rejoice in hope of receiving (Ro 5:2). Paul also promises both that if we share Christ's sufferings we will share his glory (Ro 8:17) and that the creation itself will one day be brought into the freedom of the glory of God's children (Ro 8:21). Now he uses the verb: *those he justified, he also glorified*. Our destiny is to be given new bodies in a new world, both of which will be transfigured with the glory of God. ‘Glorified’ is in the past tense because this final step is so certain that in God’s eyes it is as good as done--and, indeed, in the vicarious humanity of Jesus, it already is accomplished.
Here then is the apostle's series of five undeniable affirmations. God is pictured as moving irresistibly from stage to stage; from an eternal foreknowledge and predestination (which also speaks to the idea of sanctification), through a historical call and justification, to a final glorification of his people in a future eternity. It resembles a chain of five links, each of which is unbreakable, and in the process not a single person is lost. God will complete His plan without slippage. In that we can have great assurance for all of these realities are accomplished for us in Jesus..
Five questions
Romans 8:31-39
Paul introduces the last nine verses of this chapter with a concluding formula, which he has already used three times (Rom 6:1, 15; 7:7): *What, then, shall we say in response to this?* (31a). That is, in the light of his five convictions (28) and five affirmations (29-30), 'what is there left to say?' (JBP), or 'what can we add?' (JB). The apostle's answer to his own question is to ask five more questions, to which there is no answer. He challenges anybody and everybody, in heaven, earth, or below the earth (the grave), to answer them and to deny the truth which they contain. But there is no answer. For no-one and nothing can harm the people whom God has foreknown, predestined, called, justified and glorified. If we are to understand the significance of these questions, it is essential to grasp why each remains unanswered. It is because of a truth which in each case is either contained in the question, or is attached to it by an 'if' clause. It is this truth, whether explicit or implicit, which renders the question unanswerable.
Question 1: *If God is for us, who can be against us?* (31b). If Paul had simply asked, 'Who is against us?' there would immediately have been a barrage of replies. For we have formidable foes arrayed against us. What about the catalogue of hardships which he lists in verse 35; are they not against us? The unbelieving, persecution world is opposed to us (cf. 1 Cor.16:9: 'there are many who oppose me'). Indwelling sin is a powerful adversary. Death is still an enemy, defeated but not yet destroyed. So is he 'who holds the power of death, that is, the devil' (1 Cor. 15:26; Heb.2:14), together with all the principalities and powers of darkness which are mentioned in verse 38 (cf. Eph. 6:12). Indeed, the world, the flesh and the devil are together marshaled against us, and are much too strong for us. But Paul does not ask this naive question. The essence of his question is contained in the 'if' clause: 'If [rather, 'since'] God is for us, who can be against us?' The situation Paul envisages is one in which God truly is for us, since he has foreknown, predestined, called, justified and glorified us. This being so, who can be against us? To that question there is no answer. All the powers of hell may set themselves together against us. But they can never prevail, since God is on our side.
Question 2: *He who did not spare his own Son, but gave him up for us all - how will he not also, along with him, graciously give us all things?* (32). Again, suppose the apostle has asked the simple question: 'Will God not graciously give us all things?' In response, we might well have demurred and given an equivocal answer. For we need many things, some of which are difficult and demanding. How then can we possibly be sure that God will supply all our needs? But the way Paul phrases his question banishes these doubts. For he points us to the cross. The God concerning whom we are asking our question whether or not he will give us all things is the God who has already given us his Son. On the one hand, and negatively, he *did not spare his own son*, a statement which surely echoes God's word to Abraham: 'You ...have not withheld [LXX 'spared', as in Rom.8:32] your son, your only son' (Gn.22:16). On the other hand, and positively, God *gave him up for us all*. The same verb is used in the gospels of Judas, the priests and Pilate who 'handed Jesus over' to death. But who delivered up Jesus to die? Not Judas, for money; not Pilate, for fear; not the Jews, for envy; - but the Father, for love. Here in Rom 8:32, as earlier in Rom 5:8-10, Paul argues from the greater to the lesser, namely that since God has already given us the supreme and costliest gift of his own Son, 'how can he fail to lavish every other gift upon us?' (REB). In giving his Son he gave everything. The cross is the guarantee of the continuing, unfailing generosity of God.
Question 3: *Who will bring any charge against those whom God has chosen? It is God who justifies* (33). This question and the next (asking who will accuse us and who will condemn us) bring us in imagination into a court of law. Paul's argument is that no prosecution can succeed, since God our judge has already justified us; and that we can never be condemned, since Jesus Christ our advocate has died for our sins, was raised from the dead, is seated at God's right hand, and is interceding for us.
So who will accuse us? Once again, if this question stood on its own, many voices would be raised in accusation. Our conscience accuses us. The devil never ceases to press charges against us, for his title *diabolos* means 'slanderer', and he is called 'the accuser of the brothers' (Rev. 12:10). In addition, we doubtless have human enemies who delight to point an accusing finger at us. But none of their allegations can be sustained. Why not? Because God has chosen us (we are 'God's elect', RSV) and because God has justified us. Therefore all accusations fall to the ground. They glance off us like arrows off a shield.
Question 4: *Who is he that condemns? Christ Jesus, who died - more than that, who was raised to life - is at the right hand of God and is also interceding for us* (34). In answer to the opening question as to who will condemn us, there are without doubt many who are wanting to. Sometimes our own 'heart' condemns us (1Jn. 3:20). It certainly tries to. And so do our critics, our detractors, our enemies, yes, and all the demons of hell. But their condemnations will all fail. Why? Because of Christ Jesus.
Christ rescues us from condemnation, in particular by his death, resurrection, exaltation and intercession. First, *Christ Jesus...died* - died for the very sins for which otherwise we would deservedly be condemned. But instead God 'condemned sin' (our sin) in the humanity of Jesus (Rom 8:3), and so Christ has redeemed us from the curse or condemnation of the law 'by becoming a curse for us' (Gal.3:13). There is *more than that*, however, in the saving work of Christ. For secondly, after death he *was raised to life*. It is not just that he rose, although this is affirmed in the New Testament, but that he was raised by the Father, who thus demonstrated his acceptance of the sacrifice of his Son as the only satisfactory basis for our justification (Rom 4:25). And now, thirdly, the crucified and resurrected Christ *is at the right hand of God*, occupying the place of supreme honor (Phil.2:9ff.), exercising his authority to save (Acts 2:33; 5:31), and waiting for his final triumph (Ps.110:1). Fourthly, he *is also interceding for us*, for he is our heavenly advocate (1Jn. 2:1) and high priest (Heb.7:23). His presence at the Father's right hand is evidence of his completed work of atonement, and his intercession means that he continues to secure for his people the benefits of his death. With Christ as our savior (who died, was raised, has been exulted and is interceding), we know that 'there is now no condemnation' for those who are united to him (Rom 8:1). We can therefore confidently challenge the universe, with all its inhabitants human and demonic: *Who is he that condemns?* There will never be any answer.
Question 5: *Who shall separate us from the love of Christ?* (35a). This fifth question is like the final step on a grand staircase. As we stand on it, Paul himself now does what we have been trying to do with his other questions. He first asks who will separate us from Christ's love and then looks round for an answer. He brings forward a sample list of adversities and adversaries that might be thought of as coming between us and Christ's love. He mentions seven possibilities (35b), beginning with *trouble, hardship* and *persecution*, which together seem to denote the pressures and distresses caused by an ungodly and hostile world. He goes on to *famine or nakedness*, the lack of adequate food and clothing. Since in the Sermon on the Mount Jesus promised these to the heavenly Father's children (Mt.6:25f.), would not their absence suggest that after all he does not care? Paul concludes with *danger or sword*, meaning perhaps the risk of death on the one hand and the experience of it on the other. A willingness for martyrdom is certainly the final test of Christian faith and faithfulness. In order to enforce this, the apostle quotes from Psalm 44:22 (in the Septuagint), which depicts the persecution of Israel by the nations. They were not suffering because they had forgotten Yahweh or turned to a foreign god. Instead, they were suffering for Yahweh's sake, because of their very loyalty to him: 'For your sake we face death all day long; we are considered as sheep to be slaughtered'.
So what about these seven afflictions - and others too, since the list could be considerably lengthened? They are real sufferings all right - unpleasant, demeaning, painful, hard to bear and challenging to faith. And Paul knew what he was talking about, because he had himself experienced them all, and worse (2 Cor.11:23ff.). Perhaps the Roman Christians were also experiencing similar trials. Nevertheless, can pain, misery and loss separate Christ's people from his love? *No!* On the contrary, far from alienating us from him, *in all these things* (even while we are enduring them) Paul dares to claim that *we are more than conquerors*. For we not only bear them with fortitude but triumph over them, and so are winning a most glorious victory *through him who loved us* (37). Paul seems to be saying that, since Christ proved his love for us by *his* sufferings, so *our* sufferings cannot possibly separate us from it. In the context, which began with a reference to our sharing Christ's sufferings (17), they should be seen as evidence of union with the crucified one, not a cause for doubting his love.
Paul now reaches his climax. He began with *we know* (28); he ends more personally with *I am convinced.* He deliberately uses the perfect tense, meaning, 'I have become and I remain convinced'. He has asked questions whether anything will separate us from Christ's love (35-36); he now declares that nothing can and so nothing will (37-39). He chooses ten items which some might think powerful enough to create a barrier between us and Christ, and he mentions them in four pairs, while leaving the remaining two on their own. *Neither death nor life* presumably alludes to the crisis of death and the calamities of life. *Neither angels nor demons* which seems to be a general reference to all cosmic, superhuman agencies, whether good or bad. The good ones would never want to harm us and the evil ones are unable to do so for they all are in submission to God (1 Pet. 3:22)
The next two pairs refer in modern language to 'time' (*neither the present nor the future*) and 'space' (*neither height nor depth*), while in between them, on their own, come unspecified *powers*, perhaps 'the forces of the universe' (REB). Some of these words, however, were technical terms for the astrological powers by which (as many in the Hellenistic world believed) the destiny of mankind was controlled.
Alternatively, Paul's language may have been more rhetorical than technical, as he affirms like Psalm 139:8 that 'neither the highest height nor the deepest depth', neither heaven nor earth nor hell, can separate us from Christ's love. He concludes with *or anything else in creation*, in order to make sure that his inventory is comprehensive, and that nothing has been left out. Everything in creation is under the control of God the Creator and of Jesus Christ the Lord. That is why nothing *will be able to separate us from the love of God that is in Christ Jesus our Lord* (39b).
Paul's five questions are not arbitrary. They are all about the kind of God we believe in. Together they affirm that absolutely nothing can frustrate God's purpose (since he is for us), or quench his generosity (since he had not spared his Son), or accuse or condemn us (since he has justified us through Christ), or sunder us from his love (since he has revealed it in Christ).
Conclusion
Here then are five convictions about God's providence (28), five affirmations about his purpose (29-30) and five questions about his love (31-39), which together bring us fifteen assurances about him. We urgently need them today, since nothing seems stable in our world. Insecurity is written across all human experience. Christian people are not guaranteed immunity to temptation, tribulation or tragedy, but we are promised victory over them. God's pledge in not that suffering will never afflict us, but that it will never separate us from his love. This is the love of God which was supremely displayed in the cross (Rom 5:8; 8:32, 37), which has been poured into our hearts by the Holy Spirit (Rom 5:5), which has drawn out from us our responsive love (Rom 8:28), and which in its essential steadfastness will never let us go, since it is committed to bringing us safe home to glory in the end (Rom 8:35, 39). Our confidence is not in our love for him, which is frail, fickle and faltering, but in his love for us, which is steadfast, faithful and persevering. The doctrine of 'the perseverance of the saints' needs to be re-named. It is the doctrine of the perseverance of God with the saints.