Romans 8:29
New International Version
For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.

New Living Translation
For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters.

English Standard Version
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.

Berean Study Bible
For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.

Berean Literal Bible
because those whom He foreknew, He also predestined to be conformed to the image of His Son, for Him to be firstborn among many brothers.

New American Standard Bible
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;

King James Bible
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

Christian Standard Bible
For those he foreknew he also predestined to be conformed to the image of his Son, so that he would be the firstborn among many brothers and sisters.

Contemporary English Version
and he has always known who his chosen ones would be. He had decided to let them become like his own Son, so his Son would be the first of many children.

Good News Translation
Those whom God had already chosen he also set apart to become like his Son, so that the Son would be the first among many believers.

Holman Christian Standard Bible
For those He foreknew He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.

International Standard Version
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that the Son might be the firstborn among many brothers.

NET Bible
because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.

New Heart English Bible
For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.

Aramaic Bible in Plain English
And those whom he foreknew, he also fashioned in the likeness of the image of his Son, that he would be The Firstborn of many brethren.

GOD'S WORD® Translation
This is true because he already knew his people and had already appointed them to have the same form as the image of his Son. Therefore, his Son is the firstborn among many children.

New American Standard 1977
For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren;

Jubilee Bible 2000
For unto those whom he knew beforehand, he also marked out beforehand the way that they might be conformed to the image of his Son, that he might be the firstborn among many brethren.

King James 2000 Bible
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

American King James Version
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brothers.

American Standard Version
For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren:

Douay-Rheims Bible
For whom he foreknew, he also predestinated to be made conformable to the image of his Son; that he might be the firstborn amongst many brethren.

Darby Bible Translation
Because whom he has foreknown, he has also predestinated [to be] conformed to the image of his Son, so that he should be [the] firstborn among many brethren.

English Revised Version
For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren:

Webster's Bible Translation
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.

Weymouth New Testament
For those whom He has known beforehand He has also pre-destined to bear the likeness of His Son, that He might be the Eldest in a vast family of brothers;

World English Bible
For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.

Young's Literal Translation
because whom He did foreknow, He also did fore-appoint, conformed to the image of His Son, that he might be first-born among many brethren;
Study Bible
God Works In All Things
28And we know that God works all things together for the good of those who love Him, who are called according to His purpose. 29For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers. 30And those He predestined He also called, those He called He also justified, those He justified He also glorified.…
Cross References
Matthew 28:10
"Do not be afraid," said Jesus. "Go, tell My brothers to go to Galilee. There they will see Me."

Romans 9:23
What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory--

Romans 11:2
God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:

1 Corinthians 2:7
No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began.

1 Corinthians 8:3
But the one who loves God is known by God.

1 Corinthians 15:49
And just as we have borne the likeness of the earthly man, so also shall we bear the likeness of the heavenly man.

2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.

Ephesians 1:5
He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,

Ephesians 1:11
In Him we were also chosen as God's own, having been predestined according to the plan of Him who works out everything by the counsel of His will,

Philippians 3:21
who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.

Colossians 1:15
The Son is the image of the invisible God, the firstborn over all creation.

Colossians 1:18
And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence.

Colossians 3:10
and have put on the new self, which is being renewed in knowledge in the image of its Creator.

2 Timothy 1:9
He has saved us and called us with a holy calling, not because of our own works, but by His own purpose and by the grace He granted us in Christ Jesus before time eternal.

Hebrews 1:6
And again, when God brings His firstborn into the world, He says: "Let all God's angels worship Him."

1 Peter 1:2
chosen by the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance.

1 Peter 1:20
He was known before the foundation of the world, but was revealed in the last times for your sake.

1 John 3:2
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is.

Treasury of Scripture

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brothers.

whom.

Romans 11:2 God has not cast away his people which he foreknew. Know you not …

Exodus 33:12,17 And Moses said to the LORD, See, you say to me, Bring up this people: …

Psalm 1:6 For the LORD knows the way of the righteous: but the way of the ungodly …

Jeremiah 1:5 Before I formed you in the belly I knew you; and before you came …

Matthew 7:23 And then will I profess to them, I never knew you: depart from me, …

2 Timothy 2:19 Nevertheless the foundation of God stands sure, having this seal, …

1 Peter 1:2 Elect according to the foreknowledge of God the Father, through sanctification …

Revelation 13:8 And all that dwell on the earth shall worship him…

he also.

Ephesians 1:5,11 Having predestinated us to the adoption of children by Jesus Christ …

1 Peter 1:20 Who truly was foreordained before the foundation of the world, but …

to be.

Romans 13:14 But put you on the Lord Jesus Christ, and make not provision for …

John 17:16,19,22,23,26 They are not of the world, even as I am not of the world…

1 Corinthians 15:49 And as we have borne the image of the earthy, we shall also bear …

2 Corinthians 3:18 But we all, with open face beholding as in a glass the glory of the …

Ephesians 1:4 According as he has chosen us in him before the foundation of the …

Ephesians 4:24 And that you put on the new man, which after God is created in righteousness …

Philippians 3:21 Who shall change our vile body, that it may be fashioned like to …

1 John 3:2 Beloved, now are we the sons of God, and it does not yet appear what …

that he might.

Psalm 89:27 Also I will make him my firstborn, higher than the kings of the earth.

Matthew 12:50 For whoever shall do the will of my Father which is in heaven, the …

Matthew 25:40 And the King shall answer and say to them, Truly I say to you, Inasmuch …

John 20:17 Jesus said to her, Touch me not; for I am not yet ascended to my …

Colossians 1:15-18 Who is the image of the invisible God, the firstborn of every creature…

Hebrews 1:5,6 For to which of the angels said he at any time, You are my Son, this …

Hebrews 2:11-15 For both he that sanctifies and they who are sanctified are all of …

Revelation 1:5,6 And from Jesus Christ, who is the faithful witness, and the first …







Lexicon
For
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

those
οὓς (hous)
Personal / Relative Pronoun - Accusative Masculine Plural
Strong's Greek 3739: Who, which, what, that.

[God] foreknew,
προέγνω (proegnō)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 4267: To know beforehand, foreknow. From pro and ginosko; to know beforehand, i.e. Foresee.

He also predestined [to be]
προώρισεν (proōrisen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 4309: To foreordain, predetermine, mark out beforehand. From pro and horizo; to limit in advance, i.e. predetermine.

conformed to
συμμόρφους (symmorphous)
Adjective - Accusative Masculine Plural
Strong's Greek 4832: Similar, conformed to. From sun and morphe; jointly formed, i.e. similar.

the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

image
εἰκόνος (eikonos)
Noun - Genitive Feminine Singular
Strong's Greek 1504: An image, likeness, bust. From eiko; a likeness, i.e. statue, profile, or representation, resemblance.

of
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

Son,
Υἱοῦ (Huiou)
Noun - Genitive Masculine Singular
Strong's Greek 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

so that
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

He
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

would be
εἶναι (einai)
Verb - Present Infinitive Active
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[the] firstborn
πρωτότοκον (prōtotokon)
Adjective - Accusative Masculine Singular
Strong's Greek 4416: First-born, eldest. From protos and the alternate of tikto; first-born.

among
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

many
πολλοῖς (pollois)
Adjective - Dative Masculine Plural
Strong's Greek 4183: Much, many; often.

brothers.
ἀδελφοῖς (adelphois)
Noun - Dative Masculine Plural
Strong's Greek 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.
(29, 30) For whom he did foreknow, he also did predestinate.--The process already summed up under these two phrases is now resolved more fully and exactly into its parts, with the inference suggested that to those who are under the divine guidance at every step in their career nothing can act but for good. The two phrases indicate two distinct steps. God, in His infinite foreknowledge, knew that certain persons would submit to be conformed to the image of His Son, and he predestined them for this.

When we argue deductively from the omniscience and omnipotence of God, human free-will seems to be obliterated. On the other hand, when we argue deductively from human free-will, the divine foreknowledge and power to determine action seem to be excluded. And yet both truths must be received without detriment to each other. We neither know strictly what God's omnipotence and omniscience are (according to a more exact use of language, we ought to say, perhaps, "perfect power and knowledge"--power and knowledge such as would belong to what we are incapable of conceiving, a perfect Being), nor do we know what human free-will is in itself. It is a necessary postulate if there is to be any synthesis of human life at all; for without it there can be no distinction between good and bad at all. But we do not really know more than that it is that hypothetical faculty in man by virtue of which he is a responsible agent.

To be conformed . . .--The final cause of the whole of this divine process is that the Christian may be conformed to the image of Christ--that he may be like him not merely in spirit, but also in that glorified body, which is to be the copy of the Redeemer's (Philippians 3:21), and so be a fit attendant upon Him in His Messianic kingdom.

Firstborn among many brethren.--The Messianic kingdom is here conceived of rather as a family. In this family Christ has the rights of primogeniture, but all Christians are His brethren; and the object of His mission and of the great scheme of salvation (in all its stages--foreknowledge, calling, justification, &c.) is to make men sufficiently like Him to be His brethren, and so to fill up the number of the Christian family. The word "firstborn" occurs in a similar connection in Colossians 1:15, "firstborn of every creature" (or rather, of all creation), and in Hebrews 1:6, "When he bringeth in the first-begotten (firstborn) into the world." It implies two things--(1) priority in point of time, or in other words the pre-existence of the Son as the Divine Word; and (2) supremacy or sovereignty as the Messiah. The Messianic use of the word is based upon Psalm 89:27, "Also I will make him my first-born, higher than the kings of the earth."

Among many brethren.--Comp. Hebrews 2:11 et seq., "He is not ashamed to call them brethren," &c. There is a stress on "many." The object of the Christian scheme is that Christ may not stand alone in the isolated glory of His pre-existence, but that He may be surrounded by a numerous brotherhood fashioned after His likeness as He is in the likeness of God.

Verses 29, 30. - For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. And whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Thus is introduced the doctrine of predestination. This is indeed a principal passage on which theological theories with regard to it have been built. It, with the context, is the basis of the definition of predestination in Art. 17. It is, therefore, of great importance to consider carefully what the apostle here really says, and appears most obviously to mean; it being the duty of the expositor to pay regard to this only, in view of the language used, the way it is introduced, and any cognate passages that may throw light upon it. We may observe, in the first place, that it is plain that more is spoken of here than national election, or predestination to a state of privilege, which is the subject especially treated in ch. 9. Individual predestination is in view; and this not to gospel privileges only, but also carrying with it the result of glory. But it still remains to be seen whether such predestination is regarded as

(1) absolute, i.e. irrespective, with regard to its final result, of the condition of man's use of grace given; and, if so, whether

(2) arbitrary, i.e. irrespective of the Divine foreknowledge of what men would be, and themselves deserve. The Calvinistic view is that God from all eternity, of the mere good pleasure of his will, selected certain persons out of mankind to be the heirs of glory; the Arminian is that he foresaw from all eternity who would, in the exercise of their own free-will, respond to his purpose, and, in virtue of such foreknowledge, preordained them to glory. It is hardly necessary to consider whether there is any countenance given to the view that predestination ensures salvation, however a man may live; the obligation of actual holiness in Christians being (as we have seen) so strongly insisted on all along. If, then, the Calvinistic theory should appear to be supported, it must be with the proviso that predestination of necessity carries with it the grace of perseverance in good works, or at any rate a true conversion before the end, as well as final glory. Let us, in the first place, observe the way in which St. Paul introduces the subject, so as better to understand his drift. He has been speaking of the trials and imperfections of the present life, and urging his readers not to be discouraged by them, on the ground that, if they continue to "live after the Spirit," these things will by no means hinder, but rather further, the final issue. To strengthen this position he introduces the thought of God's eternal purpose; in effect thus: Your being in the state of grace in which you now feel yourselves to be, is due to God's eternal purpose to call you to this state, and thus in the end to save you. It is impossible that the circumstances in which he places you now, or any power whatever, should thwart God's eternal purpose. But it is not of necessity implied by anything that is actually said that the persons addressed might not themselves resist the Divine purpose. In fact, their own perseverance appears to be presupposed already, and they have been urged to it all along, as though their use of grace depended on themselves. Hence the apostle in this passage does not really touch the theoretic questions that have been raised by theologians, his purpose being simply the practical one of encouraging his readers to persevere and hope. We may now examine the successive expressions in the passage, and see what they imply. In ver. 28 the context shows πάντα to have especial reference to external circumstances of trial, and not at all to men's own sins. Calvin, commenting on it, quotes St. Augustine as saying, "Peceata quoque sua, ordinante Dei providentia, sanctis ideo non nocere ut potius corum saluti inserviant;" but while he assents to this proposition, he denies, with truth, that any such meaning is intended here. It may be observed, in passing, that Augustine's proposition, though it sounds strange, may, in a certain sense, be accepted as true: "We must continually err in order to be humble; our frailty and sins are the tools that God uses" (General Gordon's 'Letters to his Sister,' p. 371). Further, τοῖς κλητοῖς cannot be understood as limiting τοῖς ἀγαπῶσι τὸν Θεὸν, as though among those that love God only some are "the called;" nor can κατὰ πρόθεσιν be understood as limiting κλητοὶ, as though even of the called not all are called with the purpose of saving them. Only a preconceived idea could surely have suggested such an interpretation of the verse. In ver. 29 (γιγνώσκειν bearing the sense of "to determine," as well as of "to know") προέγνω may possibly mean "predetermined" rather than "foreknew." Elsewhere in the New Testament, when used of men, it has the latter sense (Acts 26:5; 2 Peter 3:17). When used of God, it may, as here, have either meaning (cf. Romans 11:2; 1 Peter 1:20); but in the text last referred to the first meaning seems more probable. So also of πρόγνωσις in Acts 2:23 and 1 Peter 1:2. The distinction would not be of much importance but for the fact that the sense of "foreknew" has been pressed in support of the Arminian view; viz. that Divine predestination was consequent on the Divine foreknowledge of what men would be. It would not, indeed, really prove this view, since it might only mean that God knew beforehand the objects of his intended mercy. Calvin, though translating praecognovit, strongly rebuts the Arminian inference, saying, "Insulsi colligunt illi, quos dixi, Deum non alios elegisse nisi quos sua gratia dignos fore praevidit." Again, "Sequitur notitiam hanc a bene placito pendere, quia Deus nihil extra seipsum praeseivit quos voluit adoptando, sod tantum signavit quos eligere volebat.' Προώρισε (which might, perhaps, be better rendered preordained, which is its proper meaning, so as to avoid the necessary idea of irresistible destiny which is commonly associated with the word predestinate) must be taken, not absolutely, but in connection with συμμόρφους. That the elect should in the first place be "conformed to the image of Christ" is all that is, here at least, denoted as preordained by God. The expression, συμμόρφους τῆς εἰκόνος, etc., may be understood, from the preceding context, to refer, primarily at least, to participation in Christ's sufferings (cf. Hebrews 2:10). Coming to ver. 30, we find the following sequence:

(1) eternal foreknowledge (or eternal purpose),

(2) preordination to fellowship with Christ,

(3) calling (to acceptance of the gospel),

(4) justification,

(5) glorification. Ἐδικαίωσε (4) means the participation in God's δικαιοσύνη, the passing into a "state of salvation" through faith in baptism. But what is meant by ἐδόξασε (5) has been a subject of discussion. Some, in view of the aorist, not future, tense of the verb, understand it of sanctification subsequent to justification, regarded as participation in the glory of the Divine holiness. Others, in view of the significance of the word itself, understand future glory, the aorist being accounted, for by the apostle's taking in one view the whole process of salvation with its final result, which is contemplated as accomplished. Perhaps both ideas are included, present sanctification being regarded as the commencement and earnest of the full glory to be revealed in "the sons of God" hereafter. In any case, we are not bound by what is here said to conclude that final glory of necessity follows the previous stages. For the apostle may be only setting forth the process and result when grace is not resisted. But certainly he implies that, when the result is glory, all is to be traced, not to man's initiation or deservings, but to Divine grace, and the Divine purpose of mercy from eternity. In the remainder of this chapter the apostle rises into a strain of glowing eloquence, into a very song of triumph, in view of the assured hope of faithful Christians. Faithfulness, be it once more observed, is presupposed throughout the passage, which is quite wrongly understood as encouraging confidence in any on the ground of their conviction that they are certainly, even in spite of themselves, predestinated to glory: it only encourages perseverance in spite of trial on the ground of our feeling that, if we do persevere, we cannot fail, because God is on our side, and it is his eternal purpose to save us. 8:28-31 That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.
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