Nope. This is what it actually SAYS:
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; 30and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.
It speaks of those He knew would believe (foreknown) were predestined to become conformed to the image of His Son. iow, all believers are predestined to be "Christ-like". In fact, that's what we're called to be.
Nothing about being chosen results in justification/glorification. I do understand that you think that's what it means, though.
Nope. This is what it actually says:
just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love 5He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, 6to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. 7In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace 8which He lavished on us. In all wisdom and insight 9He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him 11also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will
v.4 SAYS that God chose us (believers) to be holy and blameless, pretty much what Rom 8:29-30 says. Nothing about being chosen FOR salvation. The obvious point in 1:4 is that God chooses believers (us) to be holy and blameless. And being chosen to be holy and blameless doesn't mean to get saved, as it seems you think. It's about becoming Christ-like.
Nope. This is what it actually says:
When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.
And, the word for "chosen", eklegomai, doesn't even occur here. In fact, the meaning of 'tasso' is to line up, arrange in order. And because of the tense for 'tasso', the forms for both middle and passive are the SAME, so we have to look to the context to determine which one the writer meant. And because of v.44, it is clear he meant middle voice, because "nearly the whole city" came to hear Paul shows that the Gentiles were "lining up" or "arranging" themselves to hear him.
So, this verse does NOT indicate that God ordains any for eternal life.
And the refutation of all 3 citations was even easier.
Because the reformed view of election is wrong. As I've just shown, since none of the verses you cited says anyone is elected to salvation.
Biblical election is about God choosing various people and groups for special privilege and service, NOT about salvation.
This is easily seen when one looks at the list of those identified in Scripture as being "chosen" or "elected" (eklegomai).
Categories of Divine Election
1. Election of Christ: an individual election
1 Pet 2:6 Isa 28:16 Isa 42:1 Luke 9:35 Luke 23:35
2. Election of Angels: a group or corporate election
1 Tim 5:21
3. Election of Israel: a group or corporate election
Amos 3:2 Deut 7:6 Acts 13:17
4. Election of believers: a group or corporate election
Eph 1:4a [note: this verse doesnt say that God chose who would be believers, but that He chose believers
to be holy and blameless]
1 Peter 2:9
5. The Election of the 12 Disciples: a group or corporate election John 15:16
6. The Election of Paul: an individual election Acts 9:15
None of these elections were for salvation. Obviously.
Well, that was easy.