Romans 8:29–8:30

Romans 8:28-30 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 28. Novimus autem quod iis qui diligunt Deum omnia cooperantur in bonum, iis scilicet qui secundum propositum vocati sunt sancti. 29. 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. 29. Quoniam quos pr?cognovit etiam pr?finivit conformes imaginis Filii sui, ut sit ipse primogenitus inter multos fratres: 30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 30. Quos vero pr?finivit, eos et vocavit; et quos vocavit, eos etiam justificavit; et quos justificavit, eos etiam glorificavit. 28. And we know, etc. He now draws this conclusion from what had been said, that so far are the troubles of this life from hindering our salvation, that, on the contrary, they are helps to it. It is no objection that he sets down an illative particle, for it is no new thing with him to make somewhat an indiscriminate use of adverbs, and yet this conclusion includes what anticipates an objection. For the judgment of the flesh in this case exclaims, that it by no means appears that God hears our prayers, since our afflictions continue the same. Hence the Apostle anticipates this and says, that though God does not immediately succour his people, he yet does not forsake them, for by a wonderful contrivance he turns those things which seem to be evils in such a way as to promote their salvation. If any one prefers to read this verse by itself, as though Paul proceeded to a new argument in order to show that adversities which assist our salvation, ought not to be borne as hard and grievous things, I do not object. At the same time, the design of Paul is not doubtful: "Though the elect and the reprobate are indiscriminately exposed to similar evils, there is yet a great, difference; for God trains up the faithful by afflictions, and thereby promotes their salvation." But we must remember that Paul speaks here only of adversities, as though he had said, "All things which happen to the saints are so overruled by God, that what the world regards as evil, the issue shows to be good." For though what Augustine says is true, that even the sins of the saints are, through the guiding providence of God, so far from doing harm to them, that, on the contrary, they serve to advance their salvation; yet this belongs not to this passage, the subject of which is the cross. It must also be observed, that he includes the whole of true religion in the love of God, as on it depends the whole practice of righteousness. Even to them who according to his purpose, etc. This clause seems to have been added as a modification, lest any one should think that the faithful, because they love God, obtain by their own merit the advantage of deriving such fruit from their adversities. We indeed know that when salvation is the subject, men are disposed to begin with themselves, and to imagine certain preparations by which they would anticipate the favor of God. Hence Paul teaches us, that those whom he had spoken of as loving God, had been previously chosen by him. For it is certain that the order is thus pointed out, that we may know that it proceeds from the gratuitous adoption of God, as from the first cause, that all things happen to the saints for their salvation. Nay, Paul shows that the faithful do not love God before they are called by him, as in another place he reminds us that the Galatians were known of God before they knew him. ( Galatians 4:9 .) It is indeed true what Paul intimates, that afflictions avail not to advance the salvation of any but of those who love God; but that saying of John is equally true, that then only he is begun to be loved by us, when he anticipates us by his gratuitous love. But the calling of which Paul speaks here, has a wide meaning, for it is not to be confined to the manifestation of election, of which mention is presently made, but is to be set simply in opposition to the course pursued by men; as though Paul had said, -- "The faithful attain not religion by their own efforts, but are, on the contrary led by the hand of God, inasmuch as he has chosen them to be a peculiar people to himself." The word purpose distinctly excludes whatever is imagined to be adduced mutually by men; as though Paul had denied, that the causes of our election are to be sought anywhere else, except in the secret good pleasure of God; which subject is more fully handled in the first chapter to the Ephesians, and in the first of the Second Epistle to Timothy; where also the contrast between this purpose and human righteousness is more distinctly set forth. [268] Paul, however, no doubt made here this express declaration, -- that our salvation is based on the election of God, in order that he might make a transition to that which he immediately subjoined, namely, that by the same celestial decree, the afflictions, which conform us to Christ, have been appointed; and he did this for the purpose of connecting, as by a kind of necessary chain, our salvation with the bearing of the cross. 29. For whom he has foreknown, etc. He then shows, by the very order of election, that the afflictions of the faithful are nothing else than the manner by which they are conformed to the image of Christ; and that this was necessary, he had before declared. There is therefore no reason for us to be grieved, or to think it hard and grievous, that we are afflicted, unless we disapprove of the Lord's election, by which we have been foreordained to life, and unless we are unwilling to bear the image of the Son of God, by which we are to be prepared for celestial glory. But the foreknowledge of God, which Paul mentions, is not a bare prescience, as some unwise persons absurdly imagine, but the adoption by which he had always distinguished his children from the reprobate. [269] In the same sense Peter says, that the faithful had been elected to the sanctification of the Spirit according to the foreknowledge of God. Hence those, to whom I have alluded, foolishly draw this inference, -- That God has elected none but those whom he foresaw would be worthy of his grace. Peter does not in deed flatter the faithful, as though every one had been elected on account of his merit; but by reminding them of the eternal counsel of God, he wholly deprives them of all worthiness. So Paul does in this passage, who repeats by another word what he had said before of God's purpose. It hence follows, that this knowledge is connected with God's good pleasure; for he foreknew nothing out of himself, in adopting those whom he was pleased to adopt; but only marked out those whom he had purposed to elect. The verb proorizein, which some translate, to predestinate, is to be understood according to what this passage requires; for Paul only meant, that God had so determined that all whom he has adopted should bear the image of Christ; nor has he simply said, that they were to be conformed to Christ, but to the image of Christ, that he might teach us that there is in Christ a living and conspicuous exemplar, which is exhibited to God's children for imitation. The meaning then is, that gratuitous adoption, in which our salvation consists, is inseparable from the other decree, which determines that we are to bear the cross; for no one can be an heir of heaven without being conformed to the image of the only-begotten Son of God. That he may be, or, that he might be, the first-born, etc.; for the Greek infinitive, einai, may be rendered in these two ways; but I prefer the first rendering. But in mentioning Christ's primogeniture, Paul meant only to express this, -- that since Christ possesses a pre-eminence among the children of God, he is rightly given to us as a pattern, so that we ought to refuse nothing which he has been pleased to undergo. Hence, that the celestial Father may in every way bear testimony to the authority and honor which he has conferred on his own Son, he will have all those whom he adopts to be the heirs of his kingdom, to be conformed to his example. Though indeed the condition of the godly is apparently various, as there is a difference between the members of the same body, there is yet a connection between every one and his own head. As then the first-born sustains the name of the family, so Christ is placed in a state of pre-eminence not only that he might excel in honor among the faithful, but also that he might include all under him himself under the common name of brotherhood. 30. And whom he has foredetermined, (pr?finivit,) them has he also called, etc. That he might now by a clearer proof show how true it is that a conformity with the humiliating state of Christ is for our good, he adopts a graduating process, by which he teaches us, that a participation of the cross is so connected with our vocation, justification, and, in short, with our future glory, that they can by no means be separated. But that readers may better understand the Apostle's meaning, it may be well to repeat what I have already said, -- that the word foredetermine does not refer to election, but to that purpose or decree of God by which he has ordained that the cross is to be borne by his people; and by declaring that they are now called, he intimates, that God had not kept concealed what he had determined respecting them, but had made it known, that they might resignedly and humbly submit to the condition allotted to them; for calling here is to be distinguished from secret election, as being posterior to it. That none then may make this objection -- that it appears to no one what lot God has appointed for him, the Apostle says, that God by his calling bears an evident testimony respecting his hidden purpose. But this testimony is not only found in the outward preaching of the gospel, but it has also the power of the Spirit connected with it; for the elect are there spoken of, whom God not only addresses by the outward word, but whom he also inwardly draws. Justification may fitly be extended to the unremitted continuance of God's favor, from the time of our calling to the hour of death; but as Paul uses this word throughout the Epistle, for gratuitous imputation of righteousness, there is no necessity for us to deviate from this meaning. What Paul indeed had in view was to show that a more precious compensation is offered to us, than what ought to allow us to shun afflictions; for what is more desirable than to be reconciled to God, so that our miseries may no longer be tokens of a curse, nor lead us to ruin? He then immediately adds, that those who are now pressed down by the cross shall be glorified; so that their sorrows and reproaches shall bring them no loss. Though glorification is not yet exhibited except in our Head, yet as we in a manner behold in him our inheritance of eternal life, his glory brings to us such assurance respecting our own glory, that our hope may be justly compared to a present possession. We may add, that Paul, imitating the style of the Hebrew language, adopts in these verbs the past instead of the present tense. [270] A continued act is no doubt what is meant, according to this import, "Those whom God now, consistently with his purpose, exercises under the cross, are called and justified, that they may have a hope of salvation, so that nothing of their glory decays during their humiliation; for though their present miseries deform it before the world, yet before God and angels it always shines forth as perfect." What Paul then means by this gradation is, That the afflictions of the faithful, by which they are now humbled, are intended for this end -- that the faithful, having obtained the glory of the celestial kingdom, may reach the glory of Christ's resurrection, with whom they are now crucified. Footnotes: [268] Hammond has a long note on the expression, kata prothesin and quotes Cyril of Jerusalem, Clemens of Alexandria, and Theophylact, as rendering the words, "according to their purpose," that is, those who love God, -- a construction of itself strange, and wholly alien to the whole tenor of the passage, and to the use of the word in most other instances. Paul has never used the word, except in one instance, ( 2 Timothy 3:10 ,) but with reference to God's purpose or decree, -- see Romans 9:11 ; Ephesians 1:11 ; Ephesians 3:11 ; 2 Timothy 1:9 . It seems that Chrysostom, Origen, Theodoret, and other Fathers, have given the same singularly strange explanation. But in opposition to these, Poole mentions Ambrose, Augustine, and even Jerome, as regarding "the purpose" here as that of God: in which opinion almost all modern Divines agree. Grotius very justly observes, that kletoi, the called, according to the language of Paul, mean those who obey the call, (qui vocanti obediunt) and refers to Romans 1:6 ; 1 Corinthians 1:24 ; Revelation 17:14 . And Stuart says that the word has this meaning throughout the New Testament, except in two instances, Matthew 20:16 . and Matthew 22:14 , where it means, invited. He therefore considers it as equivalent to eklektoi, chosen, elected, or true Christians. -- Ed. [269] Much controversy has been about the meaning of the verb proegno, in this place. Many of the Fathers, such as Jerome, Chrysostom, and Theodoret, regarded it in the sense of simple prescience, as having reference to those who would believe and obey the gospel. The verb is found only in this place, and in the following passages, Romans 11:2 ; Acts 26:5 ; 1 Peter 1:20 ; 2 Peter 3:17 . In the second, and in the last passage, it signifies merely a previous knowledge or acquaintance, and refers to men. In 1 Peter 1:20 , it is applied to Christ as having been "foreordained," according to our version, "before the foundation of the world." In this Epistle, Romans 11:2 , it refers to God, -- "God hath not cast away his people whom he foreknew;" and according to the context, it means the same as elected; for the Apostle speaks of what God did "according to the election of grace," and not according to foreseen faith. The noun derived from it is found in two places, Acts 2:23 , and 1 Peter 1:2 . In the first it evidently means decree, foreordination, and in the second, the same; where it is said, that those addressed by the Apostle were elected, "according to the foreknowledge of God, kata prognosin Theou, through the sanctification of the Spirit, unto obedience;" they were not then elected, according to God's foreknowledge or foreordination, because of their obedience. This entirely subverts the gloss put on the verb in this passage. The usual meaning given to the verb here is fore-approved, or chosen. Grotius, Turrettin, and others, consider that ginosko has the same meaning with the verb yd, in Hebrew, which is sometimes that of approving or favoring, or regarding with love and approbation. So the compound verb may be rendered here, "whom he fore-approved, or foreknew," as the objects of his choice: and this idea is what alone comports with the rest of the passage. Stuart prefers another meaning, and that which it seems to have in 1 Peter 1:20 , "foreordained." He says that ginosko means sometimes to will, to determine, to ordain, to decree, and brings examples from Josephus, Plutarch, and Polybius. Then the compound verb would be here, "whom he foreordained," or foredetermined. -- Ed. [270] Turrettin gives somewhat a different reason: "Paul speaks of these things as past, because they are as already done in God's decree, and in order to show the certainty of their accomplishment."

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.

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. Conformed to the image — In holiness, say some; in glory, say others; in affliction, is the apostle’s meaning. Art not thou glad to fare as Phocion? said he to one that was to die with him. (Plut. in Apophtheg.) May not Christ better say so to his co-sufferers?

Having let fall a word in the former verse concerning the purpose of God, he thinks good, in what follows, to pursue that subject, and a little to enlarge upon it. Whom he did foreknow; i.e. with a knowledge of approbation; for otherwise, he foreknew all persons and things: or, whom he did foreknow for his own, John 10:14 ,27 Ro 11:2 2 Timothy 2:19 . This foreknowledge of God is the ground of our election: see 1 Peter 1:2 . He also did predestinate to be conformed to the image of his Son; whom he was pleased to approve of, and to pitch his free love and favour upon, he severed from the common lump and mass of mankind, and did appoint them to be conformed to the image of his Son; i.e. to be conformed to him in holiness and sufferings here, and in glory hereafter: see 1 Corinthians 15:49 2 Corinthians 3:18 Ephesians 1:4-6 Philippians 3:20 ,21 1Jo 3:2 . That he might be the first-born among many brethren; this is the limitation of the forementioned conformity; though there be a likeness in us unto Christ, yet there is not an equality; he still retaineth the dignity of the first-born, and hath a double, yea, a far greater portion; he is Head and Ruler of all the family in heaven and in earth, Psalm 45:7 ,8 .

For whom he did foreknow,.... The foreknowledge of God here, does not intend his prescience of all things future; by which he foreknows and foretells things to come, and which distinguishes him from all other gods; and is so called, not with respect to himself, with whom all things are present, but with respect to us, and which is eternal, universal, certain, and infallible; for in this sense he foreknows all men, and if this was the meaning here, then all men would be predestinated, conformed to the image of Christ, called by grace, justified and glorified; whereas they are a special people, whom God has foreknown: nor is this foreknowledge to be understood of any provision or foresight of the good works, holiness, faith, and perseverance of men therein, upon which God predestinates them to happiness; since this would make something out of God, and not his good pleasure, the cause of predestination; which was done before, and without any consideration of good or evil, and is entirely owing to the free grace of God, and is the ground and foundation of good works, faith, holiness, and perseverance in them: but this regards the everlasting love of God to his own people, his delight in them, and approbation of them; in this sense he knew them, he foreknew them from everlasting, affectionately loved them, and took infinite delight and pleasure in them; and this is the foundation of their predestination and election, of their conformity to Christ, of their calling, justification, and glorification: for these he also did predestinate to be conformed to the image of his Son; having perfect, distinct, special knowledge of them, joined with love to them, he predetermined, or fore-appointed them in his eternal mind, in his everlasting and unchangeable purposes and decrees to this end, conformity to the image of Christ; which is not to be understood of the Spirit of Christ: God's elect indeed are chosen to be holy, and through sanctification of the Spirit, but are never said to be conformed, made like to the Spirit, nor is the Spirit ever called the image of Christ; but this designs either likeness to Christ as the Son of God, or conformity to him in his human nature. There is indeed a great disparity between the sonship of Christ, and of the saints; he is the eternal and natural Son of God, he is the one and only begotten Son, they are adopted ones, yet in some things there is a likeness; as he is the Son of God, so are they the sons of God, though not in the same sense; as he is a beloved Son, so are they; as he is the firstborn with respect them, they are the firstborn with respect to angels; as he has an inheritance, so have they; moreover, he has a very great concern in their sonship; the predestination of them to it is by him; the blessing itself is founded on union to him, on their conjugal relation to him, and his assumption of their nature; it comes to them through his redemption, and is actually bestowed on them by him; and this conformity to Christ as sons, will mere fully appear hereafter, when they shall be like him, and see him as he is: or this may be understood of the saints' conformity to Christ in his human nature, both here and hereafter: here in holiness; the image of God was in in his first creation, this is defaced by sin; and in regeneration, the image of Christ is stamped, his grace is wrought in them, his Spirit is put into them, to enable them to walk in him, and after him: this will be complete hereafter, and will consist in perfect holiness, being freed from the very being, as well as the power and guilt of sin; in perfect knowledge of everything that will tend to their happiness; and in glory like to Christ, both in soul and body: that he might be the firstborn among many brethren; the persons among whom Christ is the firstborn are described by their relation, "brethren"; to one another, being related to the same Father, regenerated by the same grace, taken into the same family, and heirs of the same glory; and to Christ, which relation, as brethren to him, is not merely founded on his incarnation, but in their adoption; and which is evidenced by their regeneration, and doing the will of his Father; an which relation he owns, and is not ashamed of: they are also described by their number, "many"; for though they are but few, when compared with the world; yet they are many, a large number, considered by themselves; and among these, Christ is the "firstborn"; he is the firstborn of God, the begotten of the Father, he is the first begotten, and as such he is the only begotten; he is the firstborn of Mary, she had none before him, and he is the only one that ever was born in the manner he was; he is the first begotten from the dead, his resurrection is called a begetting, and he was the first in time that rose from the dead by his own power, and to an immortal life, and the first in causality and dignity. Christ is the firstborn with respect to all creatures in general; he was begotten of the Father before all creatures were; he is the first cause of them all, the governor, basis, and support of them: and he is the firstborn with respect to the saints; who are of the same nature with him, are made partakers of the divine nature, are sons in the same family, though not in the same class of sonship: moreover, this character may regard not so much birth as privilege which belongs to Christ as Mediator; who, as the firstborn had, has the blessing, the government, the priesthood, and the inheritance; all which is owing to, and is one end of divine predestination. The Cabalistic (m) writers among the Jews give the name of "firstborn" to the second Sephira, number, or person, "Wisdom", which answers to the Son of God. (m) Vid. Cabala Denudata, par. 1. p. 200. & par. 2. p. 7.

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.

29. For—as touching this "calling according to his purpose" (Ro 8:28). whom he did foreknow he also did predestinate—foreordain. In what sense are we to take the word "foreknow" here? "Those who He foreknew would repent and believe," say Pelagians of every age and every hue. But this is to thrust into the text what is contrary to the whole spirit, and even letter, of the apostle's teaching (see Ro 9:11; 2Ti 1:9). In Ro 11:2, and Ps 1:6, God's "knowledge" of His people cannot be restricted to a mere foresight of future events, or acquaintance with what is passing here below. Does "whom He did foreknow," then, mean "whom He foreordained?" Scarcely, because both "foreknowledge" and "foreordination" are here mentioned, and the one as the cause of the other. It is difficult indeed for our limited minds to distinguish them as states of the Divine Mind towards men; especially since in Ac 2:23 "the counsel" is put before "the foreknowledge of God," while in 1Pe 1:2 "election" is said to be "according to the foreknowledge of God." But probably God's foreknowledge of His own people means His "peculiar, gracious, complacency in them," while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowing from this, to "save them and call them with an holy calling" (2Ti 1:9). to be conformed to the image of his Son—that is, to be His sons after the pattern, model, or image of His Sonship in our nature. that he might be the first-born among many brethren—"The First-born," the Son by nature; His "many brethren," sons by adoption: He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men ready to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeness: He "the First-born from the dead"; they "that sleep in Jesus," to be in due time "brought with Him"; "The First-born," now "crowned with glory and honor"; His "many brethren," "when He shall appear, to be like Him, for they shall see Him as He is."

For whom he did foreknow - The word used here προέγνω proegnō has been the subject of almost endless disputes in regard to its meaning in this place. The literal meaning of the word cannot be a matter of dispute. It denotes properly to "know beforehand;" to be acquainted with future events. But whether it means here simply to know that certain persons would become Christians; or to ordain, and constitute them to be Christians, and to be saved, has been a subject of almost endless discussion. Without entering at large into an investigation of the word, perhaps the following remarks may throw light on it. (1) it does not here have reference to all the human family; for all are not, and have not, been conformed to the image of his Son. It has reference therefore only to those who would become Christians, and be saved. (2) it implies "certain knowledge." It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, therefore, in regard to them that is contingent, or subject to doubt in the divine Mind, since it was certainly foreknown. (3) the event which was thus foreknown must have been, for some cause, certain and fixed; since an uncertain event could not be possibly foreknown. To talk of a foreknowing a contingent event, that is, of foreknowing an event as certain which may or may not exist, is an absurdity. (4) in what way such an event became certain is not determined by the use of this word. But it must have been somehow in connection with a divine appointment or arrangement, since in no other way can it be conceived to be certain. While the word used here, therefore, does not of necessity mean to decree, yet its use supposes that there was a purpose or plan; and the phrase is an explanation of what the apostle had just said, that it was "according to the purpose of God" that they were called. This passage does not affirm why, or how, or, "on what grounds" God foreknew that some of the human family would be saved. It simply affirms the fact; and the mode in which those who will believe were designated, must be determined from other sources. This passage simply teaches that he knew them; that his eye was fixed on them; that he regarded them as to be conformed to his Son; and that, thus knowing them, he designated them to eternal life. The Syriac renders it in accordance with this interpretation: "And from the beginning he knew them, and sealed them with the image of his Son," etc. As, however, none would believe but by the influences of his Spirit, it follows that they were not foreknown on account of any faith which they would themselves exercise, or any goodworks which they would themselves perform, but according to the purpose or plan of God himself. He also did predestinate - See the meaning of the original of this word explained in the notes at Romans 1:4 ; see also the Acts 4:28 note; and 1 Corinthians 2:7 note. In these places the word evidently means to determine, purpose, or decree beforehand; and it must have this meaning here. No other idea could be consistent with the proper meaning of the word, or be intelligible. It is clear also that it does not refer to external privileges, but to real conversion and piety; since that to which they were predestinated was not the external privilege of the gospel, but conformity to his Son, and salvation; see Romans 8:30 . No passage could possibly teach in stronger language that it was God's purpose to save those who will be saved. Ephesians 1:5 , "having predestinated us unto the adoption of children by Jesus Christ unto himself." Ephesians 1:11 , being predestinated according to the purpose of Him who worketh all things after the counsel of his own will." To be conformed to the image of his Son - To resemble his Son; to be of like form with the image of his Son. We may learn here, (1) That God does not determine to save people, whatever their character may be. The decree is not to save them in their sins, or whether they be sinful or holy. But it has primary respect to their char acter. It is that they "should be" holy; and, as a consequence of this, that they should be saved. (2) the only evidence which we can have that we are the subjects of his gracious purpose is, that we are "in fact" conformed to the Lord Jesus Christ. For this was the design of the decree. This is the only satisfactory proof of piety; and by this alone can we determine that we are interested in his gracious plan of saving people. That he might be the first-born - The first-born among the Hebrews had many special privileges. The idea here is, (1) That Christ might be pre-eminent as the model and exemplar; that he might be clothed with special honors, and be so regarded in his church; and yet, (2) That he might still sustain a fraternal relation to them; that he might be one in the same great family of God where all are sons; compare Hebrews 2:12-14 . Many brethren - Not a few. The purpose of God is that many of the human family shall be saved.

Romans 8:29-39 This section contains the exhibition of two additional arguments in favor of the safety of believes. The first of these is founded on the decree or purpose of God, Romans 8:29 , Romans 8:30 ; and the second on his infinite and unchanging love, Romans 8:31-39 . In his description of those with regard to whom all things shall work together for good, Paul had just said that they are such who are called or converted in execution of a previous purpose of God, Romans 8:28 . If this is the case, the salvation of believers is secure, because the plan on which God acts is connected in all its parts; whom he foreknows, he predestines, calls, justifies, and glorifies. Those, therefore, who are called, shall certainly be saved, Romans 8:29 , Romans 8:30 . Secondly, if God is for us, who can be against us? If God so loved us as to give his Son for us, he will certainly save us, Romans 8:31 , Romans 8:32 . This love has already secured our justification, and has made abundant provision for the supply of all our wants, Romans 8:33 , Romans 8:34 . The triumphant conclusion from all these arguments, that nothing shall separate us from the love of Christ, but that we shall be more than conquerors over all enemies and difficulties, is given in Romans 8:35-39 . Romans 8:29 For whom he did foreknow, he also did predestinate, etc. The connection of this verse with the preceding, and the force of for ; appears from what has already been said. Believers are called in accordance with a settled plan and purpose of God, for whom he calls he had previously predestined: and as all the several steps or stages of our salvation are included in this plan of the unchanging God, if we are predestinated and called, we shall be justified and glorified. Or the connecting idea is this: All things must work together for good to those who love God, for the plan of God cannot fail; those whom he has called into this state of reconciliation, whom he has made to love him, he will assuredly bring to the glory prepared for his people. Whom he did foreknow . As the words to know and foreknow are used in three different senses, applicable to the present passage, there is considerable diversity of opinion which should be preferred. The word may express prescience simply, according to its literal meaning; or, as to know is often to approve and love , it may express the idea of peculiar affection in this case; or it may mean to select or determine upon . Among those who adopt one or the other of these general views, there is still a great diversity as to the manner in which they understand the passage. These opinions are too numerous to be here recited. As the literal meaning of the word to foreknow gives no adequate sense, inasmuch as all men are the objects of the divine prescience, whereas the apostle evidently designed to express by the word something that could be asserted only of a particular class; those who adopt this meaning here supply something to make the sense complete. Who he foreknew would repent , and believe , or who would not resist his divine influence , or some such idea. There are two objections to this manner of explaining the passage. 1. The addition of this clause is entirely gratuitous; and, if unnecessary, it is, of course, improper. There is no such thing said, and, therefore, it should not be assumed, without necessity, to be implied. 2. It is in direct contradiction to the apostle’s doctrine. It makes the ground of our calling and election to be something in us, our works; whereas Paul says that such is not the ground of our being chosen. “Who hath called us not according to our works, but according to his own purpose and grace, etc.,” 2 Timothy 1:9 , and Romans 9:11 , where the contrary doctrine is not only asserted, but proved and defended. To say that faith as distinguished from works is what is foreseen, and constitutes the ground of election, does not help the matter. For faith is a work or act, and it is the gift of God, the result or effect of election, and therefore not its ground. The second and third interpretations do not essentially differ. The one is but a modification of the other; for whom God peculiarly loves, he does thereby distinguish from others, which is in itself a selecting or choosing of them from among others. The usage of the word is favorable to either modification of this general idea of preferring . “The people which he foreknew,” i.e., loved or selected, Romans 11:2 ; “Who verily was foreordained (Gr. foreknown ) i.e., fixed upon , chosen before the foundation of the world,” 1 Peter 1:20 ; 2 Timothy 2:19 ; John 10:14 , John 10:15 ; see also Acts 2:23 ; 1 Peter 1:2 . The idea, therefore, obviously is, that those whom God peculiarly loved, and by thus loving, distinguished or selected from the rest of mankind; or to express both ideas in one word, those whom he elected , he predestined , etc. It is evident, on the one hand, that πρόγνωσις expresses something more than the prescience of which all men and all events are the objects, and, on the other, something different from the προορισμός (predestination) expressed by the following word: “Whom he foreknew, them he also predestinated.” The predestination follows, and is grounded on the foreknowledge. The foreknowledge therefore expresses the act of cognition or recognition, the fixing, so to speak, the mind upon, which involves the idea of selection. If we look over a number of objects with the view of selecting some of them for a definite purpose, the first act is to fix the mind on some to the neglect of the others, and the second is to destine them to the proposed end. So God is represented as looking on the fallen mass of men, and fixing on some whom he predestines to salvation. This is the πρόγνωσις , the foreknowledge, of which the apostle here speaks. It is the knowing, fixing upon, or selecting those who are to be predestinated to be conformed to the image of the Son of God. Even De Wette says, Der Begriff der unbedingten Gnadenwahl liegt hier klar vor , (the idea of sovereign election is here clearly presented.) He also did predestinate to be conformed to the image of his Son. To predestinate is to destine or appoint beforehand, as the original word is used in Acts 4:28 , “To do whatsoever thy hand and counsel determined before to be done;” “Having predestinated us unto the adoption of children,” Ephesians 1:5 ; “Being predestinated according to the purpose of Him who worketh all things after the counsel of his own will,” Ephesians 1:11 . In all the cases in which this predestination is spoken of, the idea is distinctly recognized, that the ground of the choice which it implies is not in us. We are chosen in Christ, or according to the free purpose of God, etc. This is a fore -ordination, a determination which existed in the divine mind long prior to the occurrence of the event, even before the foundation of the world, Ephesians 1:4 ; so that the occurrences in time are the manifestations of the eternal purpose of God, and the execution of the plan of which they form apart. The end to which those whom God has chosen are predestined, is conformity to the image of his Son , i.e., that they might be like his Son in character and destiny. He hath chosen us “that we should be holy and without blame before him,” Ephesians 1:4 ; Ephesians 4:24 . “He hath predestined us to the adoption,” i.e. to the state of sons, Ephesians 1:5 . “As we have born the image of the earthy, we shall also bear the image of the heavenly,” 1 Corinthians 15:49 ; see Philippians 3:21 ; 1 John 3:2 . The words συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ , express not only the general idea that believers are to be like Christ, but more definitely, that what Christ is we are to be; as He is υἱός ; we are υἱοί ; as He was ἐν μορφῇ Θεοῦ we are to be σύμμορφοι ; as He assumed our nature, and thereby purified and exalted it, we are to partake of that purity and glory. We are to have the same μορφή (form) as the εἰκών of Christ has — resemble him as the image answers to the original. As Paul, in Romans 8:17 , had spoken of our suffering with Christ, and in the subsequent passage was principally employed in showing that though in this respect we must be like Christ, it was not inconsistent with our being sons and heirs, so here, when we are said to be conformed to the image of Christ, the idea of our hearing the same cross is not to be excluded. We are to be like our Savior in moral character, in our present sufferings and future glory. As this conformity to Christ includes our moral likeness to him, and as this embraces all that is good in us, it is clear that no supposed excellence originating from our own resources, can be the ground of our being chosen as God’s people, since this excellence is included in the end to which we are predestined. “I remark here in passing,” says Olshausen, “that according to Paul’s doctrine, there is a praedestinatio sanctorum in the strict sense of the word; that is, that God does not foreknow those who by their own decision will become holy, but he himself creates that decision in them. In προγινώσκειν the divine knowledge, and in προορίζειν the divine will, (both of which are included in the πρόθεσις ,) are expressed.” That he might be the first-born among many brethren. This clause may express the design, or merely the result of what had just been said. ‘God predestinated us to be sons, in order that Christ might be,’ etc., or ‘He made us his sons, hence Christ is,’ etc. The former is on every account to be preferred. It is not merely an unintended result, but the great end contemplated in the predestination of God’s people. That end is the glory and exaltation of Christ. The purpose of God in the salvation of men, was not mainly that men should be holy and happy, but that through their holiness and happiness his glory, in the person of the Son, should be displayed, in the ages to come, to principalities and powers. Christ, therefore, is the central point in the history of the universe. His glory, as the glory of God in the highest form of its manifestation, is the great end of creation and redemption. And this end, the apostle teaches, is accomplished by making him the, first-born among many brethren , that is, by causing him to stand as the first-born, the head and chief, among and over that countless multitude who through him are made the sons of God. “Igitur,” says Calvin, “sicut primogenitus familiae nomen sustinet; ita Christus in sublimi gradu locatur, non modo ut honore emineat inter fideles, sed etiam ut communi fraternitatis nota sub se omnes contineat.”