Paul introduces this verse with essentially the same expression that he introduced verse 22. The translation of this verse is made difficult by the fact that a textual problem exists which radically alters the meaning of the text. Basically the possibilities are two, though a third also exists. (1) Some manuscripts do not include God as a subject of this verse. That means that all things (Greek panta) may be the subject of the sentence. If that is the case, then the verb must be taken with the meaning of “to work together” and the dative expression given the meaning “for those who love God.” Thus, the following translation results: “for we know that all things work together for good for those who love God.” The Good News Translation, Revised Standard Version, New English Bible and Jerusalem Bible give this as an alternative possibility; but no modern translation makes this a first choice. (2) Some manuscripts include God as the subject of this verse. In that case, the verb must be taken with the meaning “work in cooperation with (in order to accomplish something),” and the dative expression must mean “with those who love God.” Thus, the following translation results: We know that in all things God works for good with those who love him. Modern translations, with the exception of the New English Bible and Phillips, follow this rendering. (3) The third possible understanding of this verse is represented by the New English Bible. It is possible to follow the Greek text which does not have God as the subject and to assume (on the basis of the previous verses, especially verse 27) that the Holy Spirit is the subject of this verse. If one accepts this possibility, the following translation results: “For we know that in all things God’s Spirit works for good with those who love him” (see New English Bible “and in everything, as we know, he [the Spirit] co-operates for good with those who love God”). The choice of the text is not easy, though either of the two latter possibilities seems to be in keeping with Paul’s thought as expressed elsewhere. To accept the first choice is to assume a somewhat fatalistic universe, in which God has already determined everything that is going to happen, so that men do not really have a choice between good and evil. To accept either of the other two alternatives assumes that we live in a world in which God has permitted the possibilities of good and of evil; and that even where evil results from the choice of wicked men, God is able to work with those who love him in order to bring good out of the circumstances.

If one chooses the less satisfactory interpretation, namely, “all things work together for good,” a rendering may be “everything that happens is for the good of those who love God.” However, if one follows the more desirable exegetical alternatives, one may translate as “in every experience which we have God works things out for good with us who love him” or “… God, together with us who love him, works so that what happens will be for good.” On the basis of the third possibility listed above, the Spirit may be simply substituted for God, and the goal of the verb love will be God—for example, “in every circumstance the Spirit words together with those of us who love God, in order that what happens will turn out for good.”

The last clause in this verse, those whom he has called according to his purpose, is in apposition with those who love him and serves to explain the previous clause. For whom he has called (literally “who were called”) see the comments at 1.6. In biblical thought the idea of “calling” has reference to the realization of God’s purpose within history. That is to say, the salvation event is never something that is looked upon as being by accident or chance; it is always related to the eternal purpose of God. The translator should be careful that the terms used in this verse do not in any way imply that God has called some and rejected others. When the New Testament declares that we are “called to be God’s people,” two emphases are intended: (1) the fact that we are believers is within God’s eternal purpose and (2) our part in this experience (that is, our faith) is never more than a response to the call of God. All of this is to say that in the salvation event God has taken the initiative to come to man and to offer himself to man. Never is the implication given that God intends to accept some and to reject others. The New Testament affirms absolutely that it is God’s will that all men would come to know him.

Those whom he has called according to his purpose may be equivalent to “the persons to whom God has spoken as a means of accomplishing his plan.” Of course, if a first person plural is used in the preceding clause, it may be necessary to translate “we to whom God has called in order to do what he intends.” The use of the first person plural may, in some regards, serve to avoid what might otherwise seem to be prejudicial judgment on the part of God.

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .