Romans 8 may arguably be the most profound chapter from the entire Pauline corpus. The broad thematic initiatives and deep theological messaging require careful examination. To misinterpret such an essential chapter risks missing the message of the gospel of Jesus Christ. Alternatively, a proper exposition of Romans 8:18-28 in light of its contextual backdrop provides insights into some of the most profound words in the New Testament. Accordingly, this essay explores Romans’ historical, literary, and theological contexts. First, a brief verse-by-verse commentary on Romans 8:18-28 ensues by addressing the topics of creation’s longing, the believer’s adoption, the Spirit’s intercession, and God’s promise. Finally, the essay concludes by presenting a few additional intertextual connections followed by three overarching thematic initiatives and their correlation to other parts of the canon.
Historical Context
The historical context of the book of Romans provides an integral part of the framework for interpretation. Consensus exists around several book features: date, authorship, and provenance. The book asserts that the author is Paul the Apostle (Rom 1:1). Based on Romans 16:22, it is likely that Paul utilized an amanuensis named Tertius. James Dunn acknowledges that the date and provenance of the letter do not significantly impact its exegesis. Still, the date was likely sometime during the 50s AD, possibly when Paul was staying in Corinth in preparation for his benevolent trip to Jerusalem (Rom 15:25).[1] Of greater importance is the historical backdrop of Paul and his work. First, Paul was a Jew from the tribe of Benjamin trained as a Pharisee (Phil 3:5). Second, Paul’s apostolic mission was not to the Jews but, instead, “to the Gentiles” (Rom 11:13, English Standard Version). Finally, Paul’s work led to strong opposition by certain Jews and Jewish Christians (cf. Gal 1:6-9; Phil 3:2). According to Dunn, a proper interpretation of Romans is nearly impossible without understanding Paul’s history.[2] Paul’s audience also informs the interpretive analysis. During Pentecost, Peter’s message of Christ to all people swept up visitors from various locations (Acts 2:10). The Jewish visitors from Rome, who, according to Douglas Moo, had likely converted certain Gentiles to Christianity in that city, traveled back to their hometowns.[3] Unfortunately, under Emperor Claudius, a shift occurred. A Roman historian, Suetonius, states, “Since the Jews constantly made disturbances at the instigation of Chrestus, he [Claudius] expelled them from Rome.” [4] The expulsion of the Jews probably occurred in the late 40s AD, and, as Moo explains, Jews likely did not return to Rome until Claudius died in AD 54, but then they were probably outnumbered by the Gentiles.[5] The social tensions between the Jews and Gentiles increased due to these unfortunate historical events; however, as Gordon Fee asserts, what drives the whole argument of Romans is that the “Jew and Gentile, equally disadvantaged through sin and thus equally advantaged through Christ, form one people of God.”[6] In short, the historical backdrop of Paul and the social setting of the Jews and Gentiles must be kept front of mind for a proper exegetical analysis of the passage, especially as it relates to Paul’s language of adoption in Romans 8:23.
Literary Context
The Letter to the Romans
The literary context of the letter includes an investigation of the book’s structure, the content that brackets Romans 8:18-28, and the genre utilized by the author. First, regarding structure, the opening (Rom 1:1-17) and closing (Rom 15:14-16:27) are self-evident due to the personal nature of Paul’s language. Moo divides the remainder of the content as follows: the introduction through Romans 4 focuses on justification, Romans 5-8 focuses on salvation, Romans 9-11 focuses on Israel’s problem, and the remainder of the chapters focus on Christian behavior.[7] Accordingly, from within the broader literary context, Romans 8:18-28 finds a salvific focus.
The immediate literary context concentrates on the nature of the soteriological content within Romans 8:18-28. The freedom from the bondage of sin and the Law addressed in Romans 6-7 seems to naturally culminate in Paul’s discussion of eternal life in the Spirit within Romans 8. Specifically, Paul discusses the present reality of living in the Spirit (Rom 8:1-8) and living as children of God (Rom 8:12-17). Next, within Romans 8:18-28, Paul moves from the present to a future glory and its implications. Finally, Paul concludes with an exposition of God’s security for believers of His everlasting love (Rom 8:29-39).
The form of Paul’s literary work points to the genre of a letter with a requisite opening (Rom 1:1-17) and closing (Rom 15:14-16:27). A strong consensus suggests the book’s genre is that of a letter. Still, the question remains about the type of letter Paul wrote because it does not fit the typical occasional letter commonly found during the first century. Moo is correct when stating that the main body of Romans is a treatise or tractate.[8] In other words, Paul provides an exposition of specific theological issues throughout his correspondence that point beyond the limited scope of local problems faced by one particular community in Rome. Accordingly, the literary backdrop supports exegeting the passage with an eye for broader and more timeless theological initiatives.
Theological Context
A controversy regarding Paul’s theological message revolves around the scholarly attempt to identify Paul’s primary focus or central initiative.[9] The Reformers emphasized justification by faith, especially as teased out in Romans 1-5. Others, such as Albert Schweitzer and E. P. Sanders, held that Paul’s emphasis on participation or a believer’s union with Christ, especially within Romans 5-8, took center stage. Those who believe Paul’s central message can be found in Romans 9-11 assert that Paul’s main focus was how Gentiles and Jews fit together within salvation history. Finally, those who place the occasional nature of the letter at the center of Paul’s thought find his emphasis on Christian conduct and unity to be the letter’s focus.
Rather than one central theological message, it is more likely that Paul intended to communicate several essential theological messages rather than attempting to identify a hierarchy of thematic initiatives. A tapestry of theology with interwoven threads likely explains Paul’s approach better than the idea of a pecking order or ranking of themes. Notwithstanding the argument for variegated initiatives, Moo makes a reasonable case that Christology is the theological foundation of Romans, and the gospel message, where Christ climactically divides history into two epochs, is Paul’s overarching initiative.[10] God has entered the world in a new way. In short, Christ has inaugurated a new era that has not eradicated the old but provided a way for individuals to transfer into a new cosmic reality by participating in Christ in a way that has both already occurred but not yet been fully consummated.
Commentary on Romans 8:18-28
Romans 8:18-21: Creation’s Longing
The passage under study begins with the topic of suffering and glory: “For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom 8:18). The exact nature of the suffering (πάθημα) continues to be debated, but likely refers to the type of suffering shared with Christ (cf. Phil 3:10, 1 Cor 1:5). The participatory overtones of Paul’s language are evident (cf. Gal 2:20). The suffering may also refer to tribulations experienced by Christians for confessing Christ or, more generally, the hardships faced by all humanity, such as physical infirmities or a loss of a loved one. Paul’s reference to glory points to an eschatological reality that ultimately will be revealed. Although Dunn asserts that glory relates solely to the future, Cranfield suggests that the aorist indicative in Romans 8:30 (ἐδόξασεν) supports the assertion that glory is “in some sense already ours.”[11] To indicate that glory has, in some sense, been inaugurated but not realized is not out of the question.
Paul now turns to the topic of creation. The definition and scope of creation used in Romans 8 have created significant controversy. Jonathan Moo contends that scholars have proposed at least ten different meanings for the term κτίσις; however, most modern interpreters assume the meaning encompasses either all of creation or, more likely, only sub-human creation.[12] The eschatological tensions rise as creation longs for the revelation of the sons of God (Rom 8:19). Douglas Moo notes that what creation anticipates in verse 19 is the “‘unveiling’ of the true nature of Christians.”[13] However, Paul has previously acknowledged that believers in Christ and those led by the Spirit are already “sons of God” (Rom 8:14-15). Once again, the concept of inaugurated eschatology emerges from Paul’s language. Each believer’s actual ontological reality or nature is manifested in Christ, but, as Romans 8:19 suggests, it is not fully realized.
The following sentence explains why creation longs for the future eschatological unveiling. In a likely allusion to Genesis 3:17-18, the Fall subjected creation to frustration because its pristine condition was impaired. The question regarding who specifically subjected creation to futility remains debated. Although the straightforward options include Adam, Satan, and God, the latter is necessary; otherwise, God’s sovereignty in the Genesis account would be untenable. The next question pertains to the meaning of the term “hope” utilized by Paul. Moo likely is correct when explaining that personified creation looks forward with hopeful expectations to participating in an eschatological future reality, which suggests that the final destination of creation is “not annihilation but transformation.”[14]
Romans 8:22-25: Believer’s Adoption
Paul continues his discussion by explaining that creation has, in some way, been experiencing either groaning together with suffering or groaning separate from suffering (Rom 8:22). Laurie Braaten makes the case for the latter and contends that Paul is channeling Joel 1-2; thus, the groaning occurs due to humanity’s continual sin and the consequential judgment by God, rather than due to the Fall as Genesis 3 suggests.[15] Braaten’s assertion is certainly reasonable, but bifurcating creation’s fall and humanity’s sin when explaining why creation would experience travails seems unnecessary. Regardless, personified creation points to certain eschatological overtones; as Dunn explains, “the present labor pains give promise of the cosmic birth of the new age.”[16]
Next, by establishing a connection between sub-human creation and human creation, Paul provides the central principle of the entire pericope: believers also groan, but since they have the “firstfruits of the Spirit,” they are assured of their participation in the redemptive eschatological event, which includes adoption and bodily redemption (Rom 8:23). Gordon Fee is correct in identifying the phrase, “firstfruits of the Spirit,” as an appositional genitive, translated as “the firstfruits, the Spirit himself,” rather than a partitive genitive, which would suggest the Spirit has not fully arrived.[17] Accordingly, believers have the Spirit fully poured into them, which initiates the adoptive and redemptive process. As Caroline Johnson Hodge suggests, adoption or kinship creation is not based on the material entity of shared blood but the material entity of shared spirit; thus, believers have been “transformed into the same being as Christ but embodied in separate persons.”[18] The payoff is twofold. First, it provides the matter necessary for a believer’s bodily redemption. Second, although Hodge’s language does not presume theosis or divination, it does point to an ontological shift inaugurated within believers as adopted sons and daughters eagerly await final consummation for both the Jew and the Gentile.
Paul now reinforces the incompleteness of the believer’s salvation. Because of the Spirit, believers are assured of their status that already exists as an adopted son or daughter of God, but there is more to come. The same creative power that inaugurates salvation will ultimately consummate the believer’s salvation; thus, Paul’s words exhort the believer to wait patiently with an invisible hope (Rom 8:24-25).
Romans 8:26-27: Spirit’s Intercession
Paul now considers the work of the Holy Spirit. The Spirit comes to the aid of believers and assists them in their weaknesses (Rom 8:26a). First, how the Spirit helps believers is likely revealed in Romans 8:16. The Spirit bears witness with the believer’s spirit to communicate a message of aid. Second, knowing what specific weakness or weaknesses Paul refers to in this sentence is difficult. As Moo explains, it could be a specific weakness, such as not knowing what or how to pray; however, it could also be a more general weakness due to humanity’s creatureliness during the time between the new cosmic order and its final eschatological consummation.[19]
The discussion then turns specifically to prayer in Paul’s next sentence. The primary question revolves around the nature of the Spirit’s intercession, which encompasses “groanings too deep for words” (Rom 8:26b). The central debate centers on the issue of glossolalia. On the one hand, aligned with Dunn, Moo believes that the adjective describing groaning, ἀλάλητος, which is a hapax legomenon, means “unspoken” rather than “ineffable.” [20] Accordingly, glossolalia is not applicable since a prayer language must be verbalized; thus, Paul is talking about the Holy Spirit’s prayer language on behalf of a believer rather than a believer’s prayer language. Unsurprisingly, Fee’s admittedly Pentecostal background points him in a different direction. Fee believes that ἀλάλητος means “without words, but not without sounds,” and he further argues that Paul’s language corresponds well with the Apostle’s other discussions regarding praying in the Spirit (cf. 1 Cor 14:14-15; Eph 6:18).[21] Holding firm to a definitive conclusion would be difficult. Accordingly, scholars need to extend credibility to both perspectives.
Paul continues his discussion regarding the Spirit’s intercession in the next verse, where the Apostle explains why the Spirit is effective at a ministry of intercession. It is difficult to ignore the perichoretic aspects of Paul’s words. God not only searches the inner being of believers but also knows the motivations and intentions of the Holy Spirit within the believer; thus, the Spirit can intercede for the believer in perfect alignment with God’s will because the Spirit and God are in perfect harmony (Rom 8:28). According to Fee, such sentences by Paul are the ”stuff out of which all future ontological discussion takes place.”[22] Stanley Stowers provides additional insight into Fee’s statement by explaining that those in Christ “actually possess as part of them the stuff of Christ, a portion of his pneuma” and “part of Christ’s vital essence endowed by God.”[23] The ontological overtones have led scholars, such as James Gifford, to conclude that a believer’s union with Christ is a type of perichoresis.[24] Suggesting a form of Eastern Orthodox theosis is unnecessary. Still, an ontological reality must be acknowledged, even if the inauguration of such a reality is without its final eschatological consummation.
Romans 8:28: God’s Promise
Paul’s final sentence within the passage under study may be one of the most recognizable verses in the entire Pauline corpus, “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Roman 8:28). The questions seem to pop off the page of Paul’s scroll. What is the subject of the initial clause? What is the scope of “all things?” Does the term “good” refer to a present or future reality? First, regarding the sentence’s subject, the options are threefold: God, the Spirit, and all things. Fee argues for the Spirit based on the immediate context, the σύν verb (συνεργέω), which is often associated with the Spirit, and evidence from extrabiblical literature (cf. Testament of Gad 4.7).[25] Ultimately, the sovereignty of God provides the foundation for all things working together regardless of the subject, so little rests on an unequivocal resolution of the matter.
Second, regarding the scope of all things, accepting the theoretical solution is easier than embracing the pastoral one. As Moo explains, theoretically, “all things” should not be limited in scope because even sin can contribute to “good.” James 1:2-4 may come to mind as one recognizes that even the most difficult circumstances can contribute to spiritual growth. Unfortunately, from a pastoral perspective, it is difficult to embrace the idea that “all things,” including horrific acts like murder, rape, incest, war, and child molestation, would contribute to “good.” Instead, it is tempting to engage the context of the previous verse and conclude that all things work together for good, but only if they are according to the will of God (Rom 8:27-28).
The term “good” has been debated in scholarly circles. Moo explains that it is reasonable for interpreters to suggest that the good that Paul refers to is an eschatological glory due to a couple of Old Testament examples where the term “good” refers to the blessings of a future age (cf. Isa 52:7; Jer 8:15).[26] If the definition of good is eschatological glory, then it may be more palatable if “all things” include horrific acts, knowing that God will ultimately right all wrong. Indeed, many situations that believers suffer through will contribute to spiritual growth (cf. James 1:2-4; Rom 5:2-4), but if the consequential “good” includes horrific acts, then believers need to humbly concede that God’s wisdom regarding “all things” is often beyond the grasp of human wisdom.
Finally, a couple more clarifications regarding the content-packed final verse are in order. Moo correctly recognizes that “those who love God” in Romans 8:28 is an inner initiative of all Christians, not that certain Christians do not love God and miss out on the blessing.[27] Furthermore, the second subordinate clause, for those “who are called according to His purpose,” highlights God’s effectual calling upon believers as recipients of grace and further qualifies the term “good” (Rom 8:28b). In other words, for believers called by a sovereign God according to His purpose, even horrific acts will ultimately land God’s children in his heavenly lap.
Intertextual Links and Thematic Correlation
Several intertextual links have already been identified in the commentary above.[28] Accordingly, the following briefly expands two relevant intertextual connections. First, Jonathan Moo asserts that Isaiah 24-27 provides the source documents for Paul’s reference to the term “groanings” in Romans 8:22-23 and 26, which specifically points to a cosmic covenant in Isaiah where the earth is cursed but ultimately restored through Yahweh with “Glory to the Righteous One” (Isaiah 24:16a). Paul’s potential allusion appears to point to the future glory of Christ, the Righteous One, who will reverse the effects of the curse on all of creation.
Second, Laurie Braaten provides a relatively comprehensive analysis of how the language of groaning, which includes the verb συστενάζω and the nominal cognate στεναγμός, were utilized in the LXX.[29] The relevant intertextual links are numerous, but Braaten argues that creation’s groaning is explicitly related to ongoing human sin at least nine times in the prophetic Hebrew Scriptures.[30] Accordingly, Paul utilizes the backdrop of the Hebrew prophets to highlight that God’s “family” includes both human and sub-human creation. Therefore, humanity is called to not only a proper relationship with Christ but also a proper relationship with the rest of creation.
A comprehensive analysis of the major themes of Romans 8 and their correlation to the canon would likely require an entire monograph; however, three important themes stand out within the passage under study. First, the work of the Spirit in a believer’s life is an important theme also found throughout John’s Gospel (see John 3:5-8; 7:37-39; 14:15-17; 16:7-15). Second, the thematic initiative of adoption echoes the entire Old Testament story of Israel as God’s son or chosen people (e.g., Exod 4:22-23; Hosea 11:1; Jer 31:9). Third, the theme of suffering and glory is also evident in other passages in the canon, such as 1 Corinthians 4:17-18 where afflictions prepare believers for glory. These and other sweeping thematic initiatives in Romans 8:18-28 necessitate a much broader correlation analysis beyond the scope of this brief exposition.
Conclusion
The historical, literary, and theological contexts of Romans 8:18-28 provide a solid interpretive infrastructure. The historical context assists in understanding Paul’s audience of both Jews and Gentiles, the analysis of literary genre encourages the interpreter to expand the exegesis beyond local peculiarities, and the theological context points to a participatory soteriology that may have ontological overtones. Without question, a proper exposition of Romans 8:18-28 in light of its historical, literary, and theological contexts provides insights into some of the most profound words in Pauline Scripture, which include the ultimate eschatological redemption of all of God’s creation, the sonship of both Jews and Gentiles, the intercessory work of the Spirit in the believer’s life, and God’s sovereign ability to work all things together for good. Finally, the Apostle’s Jewish background allowed him to pull from the entire corpus of Old Testament Scripture while influencing much of the New Testament writings to create a tapestry of intertextual links and thematic correlations that provide a wealth of insight to his readers.
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[1] James D. G. Dunn, Word Biblical Commentary: Romans 1-8, vol. 38A, Word Biblical Commentary (Dallas: Thomas Nelson, 1988), xliii.
[2] Dunn, 38A: xliii.
[3] Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids: Zondervan Academic, 2000), 18.
[4] Suetonius, The Life of Claudius 25.4.
[5] Douglas J. Moo, “Romans,” in Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon, ed. Clinton E. Arnold, vol. 3 (Grand Rapids: Zondervan Academic, 2002), 8.
[6] Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Baker Academic, 2012), 515–16.
[7] Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996), 33–35.
[8] Moo, 14.
[9] For a relatively comprehensive analysis of scholarly perspectives on Pauline’s thought, see N. T. Wright, Paul and His Recent Interpreters: Some Contemporary Debates (London: Fortress, 2015).
[10] Moo, The Epistle to the Romans, 26.
[11] See Dunn, Word Biblical Commentary, 38A:468. See also C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary (New York: T&T Clark International, 2004), 409–10.
[12] Jonathan Moo, “Romans 8.19-22 and Isaiah’s Cosmic Covenant,” New Testament Studies 54, no. 1 (January 2008): 75.
[13] Moo, The Epistle to the Romans, 515.
[14] Moo, 517.
[15] Laurie J. Braaten, “All Creation Groans: Romans 8:22 in Light of the Biblical Sources,” Horizons in Biblical Theology 28, no. 2 (2006): 153–54.
[16] Dunn, Word Biblical Commentary, 38A:473.
[17] Fee, God’s Empowering Presence, 573.
[18] Caroline Johnson Hodge, If Sons, Then Heirs: A Study of Kinship and Ethnicity in the Letters of Paul (Oxford: Oxford University, 2007), 76–77, 115–16.
[19] Moo, The Epistle to the Romans, 26.
[20] Moo, 525. See also Dunn, Word Biblical Commentary, 38A:478.
[21] Fee, God’s Empowering Presence, 580–85.
[22] Fee, 586.
[23] Stanley K. Stowers, “What Is ‘Pauline Participation in Christ’?,” in Redefining First-Century Jewish and Christian Identities: Essays in Honor of Ed Parish Sanders, ed. Fabian E. Udoh (Notre Dame: University of Notre Dame, 2008), 362.
[24] See James D. Gifford, Perichoretic Salvation: The Believer’s Union with Christ as a Third Type of Perichoresis (Wipf & Stock, 2015).
[25] Fee, God’s Empowering Presence, 589.
[26] Moo, The Epistle to the Romans, 529, fn122.
[27] Moo, 530.
[28] The intertextual links include Genesis 3:17-18; Isaiah 52:7; Jeremiah 8:15; Joel 1-2; Romans 5:24; 1 Corinthians 1:5, 14:14-15; Galatians 2:20; Ephesians 6:18; Philippians 3:10; James 1:2-4.
[29] Braaten, “All Creation Groans,” 137–41.
[30] Braaten, 131.
Bibliography
- Braaten, Laurie J. “All Creation Groans: Romans 8:22 in Light of the Biblical Sources.” Horizons in Biblical Theology 28, no. 2 (2006): 131–59.
- Cranfield, C. E. B. A Critical and Exegetical Commentary on the Epistle to the Romans. International Critical Commentary. New York: T&T Clark International, 2004.
- Dunn, James D. G. Word Biblical Commentary: Romans 1-8. Vol. 38A. Word Biblical Commentary. Dallas: Thomas Nelson, 1988.
- Fee, Gordon D. God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Baker Academic, 2012.
- Gifford, James D. Perichoretic Salvation: The Believer’s Union with Christ as a Third Type of Perichoresis. Wipf & Stock, 2015.
- Hodge, Caroline Johnson. If Sons, Then Heirs: A Study of Kinship and Ethnicity in the Letters of Paul. Oxford: Oxford University, 2007.
- Moo, Douglas J. Romans. The NIV Application Commentary. Grand Rapids: Zondervan Academic, 2000.
- “Romans.” In Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon, edited by Clinton E. Arnold, Vol. 3. Grand Rapids: Zondervan Academic, 2002.
- The Epistle to the Romans. The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.
- Moo, Jonathan. “Romans 8.19-22 and Isaiah’s Cosmic Covenant.” New Testament Studies 54, no. 1 (January 2008): 74–89.
- Stowers, Stanley K. “What Is ‘Pauline Participation in Christ’?” In Redefining First-Century Jewish and Christian Identities: Essays in Honor of Ed Parish Sanders, edited by Fabian E. Udoh. Notre Dame: University of Notre Dame, 2008.
- Wright, N. T. Paul and His Recent Interpreters: Some Contemporary Debates. London: Fortress, 2015.
