We are such unlovable creatures. We’ve given God every reason to hate us, yet he loves us with an everlasting, covenantal love. His redemptive love for us has nothing to do with how good we are, smart we are, or interesting we are. In fact, the Bible speaks fairly bluntly about how God loved us even while we were sinners, even while we despised him, even while we were his enemies (and this is all in Romans!). That is, of course, the beauty of the gospel message. 

Romans is quite possibly the most enriching book in all of Scripture. It’s full of deep, beautiful doctrine and practical application. Many theologians in the past and present have conveyed their admiration for the book of Romans and why they believe, as John Piper said, it’s the greatest letter ever written.

I, of course, concur. If I had to read one book of the Bible for the rest of my life, it would be Romans. I’ll take it a step further: if I had to read one chapter for the rest of my life, it would be Romans 8. This chapter is the clearest display of the gospel message, yet goes into detail on the what, how, and when of our redemption. My favorite section is Romans 8:28-30. The plan in this post is not to give a detailed exegesis of these three verses, but to focus in on one word that gives clarity to the entire section.

What word? Foreknown.

Some Christians might shudder at this word. Truly, many Christians are fearful to even address this section because of this word and . . . (whispers) predestination. But we need not be fearful of what the Bible addresses head on, right? If the Bible talks about it, we should talk about it, too. But let’s go back to foreknown. Let’s read the passage.

“And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Rom. 8:28-30).

When people discuss God foreknowing us in verse 29, they suggest that God looked down through the corridors of time—because he’s omniscient—and chose people for salvation based on his seeing their future faith. That’s essentially the classic Arminian view of foreknowledge and election. But, as you might’ve guessed, I don’t believe that’s an accurate way to read this—for two reasons.

The Greek word here for foreknowledge—proginoskō—has nothing to do with God seeing beforehand, but loving beforehand. It’s a relational knowledge, not based on mere facts of future events.

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