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All Things


And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 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; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Just as it is written,

“For Your sake we are being put to death all day long;
We were considered as sheep to be slaughtered.”

But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

—Romans 8:28–39

When Jesus Died on the cross, he did not merely make our salvation possible; he actually secured that salvation—and all that it entails—for each of his elect. J. I. Packer expounds this truth from Romans 8:

image

The thought expressed by Paul’s [question in v. 32] is that no good thing will finally be withheld from us. He conveys this thought by pointing to the adequacy of God as our sovereign benefactor and to the decisiveness of his redeeming work for us.

Three comments will bring out the force of Paul’s argument.

Note, first, what Paul implies about the costliness of our redemption. “He did not spare his own Son.” In saving us, God went to the limit. . . . We cannot know what Calvary cost the Father, any more than we can know Jesus felt as he tasted the penalty due to our sins. . . . Yet we can say this: that if the measure of love is what it gives, then there never was such love as God showed to sinners at Calvary, nor will any subsequent love-gift to us cost God so much. So if God has already commended his love toward us in that while we were yet sinners Christ died for us (5:8), it is believable, to say the least, that he will go on to give us “all things” besides. . . .

But this is not all. Note, second, what Paul implies about the effectiveness of our redemption. “God,” he says, “gave him up for us all”—and this fact is itself the guarantee that “all things” will be given us, because they all come to us as the direct fruit of Christ’s death. We have just said that the greatness of God’s giving on the cross makes his further giving (if the words may be allowed) natural and likely, but what we must note now is that the unity of God’s saving purpose makes such further giving necessary, and therefore certain.

At this point the New Testament view of the cross involves more than is sometimes realized. That the apostolic writers present the death of Christ as the ground and warrant of God’s offer of forgiveness, and that we enter into forgiveness through repentance and faith in Christ, will not be disputed. But does this mean that, as a loaded gun is only potentially explosive, and an act of pulling the trigger is needed to make it go off, so Christ’s death achieved only a possibility of salvation, needing an exercise of faith on our part to trigger it off and make it actual?

If so, then it is not strictly Christ’s death that saves us at all, any more than it is loading the gun that makes it fire: strictly speaking, we save ourselves by our faith, and for all we know, Christ’s death might not have saved anyone, since it might have been the case that nobody believed the gospel. But that is not how the New Testament sees it. The New Testament view is that the death of Christ has actually saved “us all”—all, that is to say, whom God foreknew, and has called and justified, and will in due course glorify. For our faith, which from the human point of view is the means of salvation, is from God’s point of view part of salvation, and is as directly and completely God’s gift to us as is the pardon and peace of which faith lays hold.

Psychologically, faith is our own act, but the theological truth about it is that it is God’s work in us: our faith, and our new relationship with God as believers, and all the divine gifts that are enjoyed within this relationship, were all alike secured for us by Jesus’ death on the cross. For the cross was not an isolated event; it was, rather, the focal point in God’s eternal plan to save his elect, and it ensured and guaranteed first the calling (the bringing to faith, through the gospel in the mind and the Holy Spirit in the heart), and then the justification, and finally the glorification, of all for whom, specifically and personally, Christ died.

Now we see why the Greek of this verse says literally (and so the KJV renders it), how shall he not with him also give us all things? It is simply impossible for him not to do this, for Christ and “all things” go together as ingredients in the single gift of eternal life and glory, and the giving of Christ for us, to remove the “sin barrier” by substitutionary atonement, has effectively opened the door to our being given all the rest. . . .

Note, third, what Paul implies about the consequences of redemption. God, he says, will with Christ give us “all things.” What does that cover? Calling, justification, glorification (which in v. 30 includes everything from the new birth to the resurrection of the body) have already been mentioned, and so throughout Romans 8 has the many sided ministry of the Holy Spirit. Here is wealth indeed, and from other Scriptures we could add to it.

—J. I. Packer, Knowing God (InterVarsity Press, 1993), 264–266



Posted 2009·03·17 by David Kjos
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Posted in: Christology · J I Packer · Knowing God · Limited Atonement · Love (of God) · Saving Faith · Substitution · The Cross

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