Romans 8:29

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

For whom he did foreknow, etc. - "In this and the following verse the apostle shows how our calling is an argument that all things work together to advance our eternal happiness, by showing the several steps which the wisdom and goodness of God have settled, in order to complete our salvation. In order to this he first gives us, in this verse, the foundation and finishing, or the beginning and end, of the scheme of our redemption: For whom God did foreknow, he also did predestinate to be conformed to the image of his Son. To foreknow, here signifies to design before, or at the first forming of the scheme; to bestow the favor and privilege of being God's people upon any set of men, Romans 11:2. This is the foundation or first step of our salvation; namely, the purpose and grace of God, which was given us in Christ Jesus, before the world began, 2 Timothy 1:9. Then, he knew or favored us; for in this sense the word to know is taken in a great variety of places, both in the Old and New Testaments. And as he knew the Gentiles then, when the scheme was laid, and before any part of it was executed, consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation, and the end or finishing of it is our conformity to the Son of God in eternal glory, Romans 8:17, which includes and supposes our moral conformity to him. When God knew us, at the forming of the Gospel scheme; or, when he intended to bestow on us the privilege of being his people; he then destinated or designed us to be conformed to the image of his Son; and, as he destinated or determined us then to this very high honor and happiness, he pre-destinated, fore-ordained, or pre-determined us to it. Thus we are to understand the foundation and finishing of the scheme of our salvation. The foundation is the foreknowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now, our calling or invitation (see on Romans 8:28; (note)) stands in connection with both these.

It stands in connection with God's foreknowledge; and so it is a true and valid calling: for we are called, invited, or chosen according to the foreknowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, 1 Peter 1:2; consequently, we have a good title to the blessings of the Gospel to which we are called or invited. And this was to be proved, that the Jew, to whom the apostle particularly wrote, might see that the Gentiles being now called into the Church of God was not an accidental thing, but a matter which God had determined when he conceived the Gospel scheme. Thus our calling is connected with God's foreknowledge.

It stands also in connection with our being conformed to the image of his Son; for we are invited by the Gospel to the obtaining of the glory of our Lord Jesus Christ, 2 Thessalonians 2:14. And therefore, supposing, what the apostle supposes, that we love God, it is certain, from our being called, that we shall be glorified with the sons of God; and so our calling proves the point, that all things should work together for our good in our present state, because it proves that we are intended for eternal glory; as he shows in the next verse. For we must understand his foreknowing, predestinating, calling, and justifying, in relation to his glorifying; and that none are finally glorified, but those who, according to his purpose, are conformed to the image of his Son." Taylor.

The first-born among many brethren -

That he might be the chief or head of all the redeemed; for His human nature is the first fruits of the resurrection from the dead; and He is the first human being that, after having passed through death, was raised to eternal glory. See Dr. Taylor.

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Albert Barnes
Notes on the Whole Bible

For whom he did foreknow - The word used here προέγνω proegnōhas 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.

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Matthew Henry
Concise Bible Commentary

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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SDA Bible Commentary (limited)
Volume 1-7

29. For. Or, “because.” The confidence expressed in v. 28 is now justified and confirmed by an explanation of the way in which God’s purpose for those who love Him is developed. That purpose includes all the stages in the process of salvation (vs. 29, 30). Thus those who accept God’s call and submit to His purpose are here assured that He will complete for them each stage in His plan to save them. Afflictions are nothing else but the means by which they are “to be conformed to the image of his Son.”

The meaning of v. 29 has been the subject of prolonged discussion. When finite human minds attempt to look into the eternal purposes of the infinite God, it is well to heed this advice offered by one commentator on this passage: “On a path so high and slippery for human reason our safety lies in planting our steps only where the inspired Apostle has already planted his: if we venture, as too many have ventured, beyond the limits of his track, there are precipices and chasms on every side, which the most wary can hardly escape” (E. H. Gifford, The Epistle of St. Paul to the Romans, p. 160).

Foreknow. Gr. proginÅÂskÅÂ, “to know beforehand.” This word occurs elsewhere in the NT in Acts 26:5; Rom. 11:2; 1 Peter 1:20; 2 Peter 3:17. God foreknows because He is omniscient, that is, He knows all things. Of Him the Scriptures affirm: “All things are naked and opened unto the eyes of him with whom we have to do” (Heb. 4:13); “declaring the end from the beginning” (Isa. 46:10); “known unto God are all his works from the beginning” (Acts 15:18). The past, present, and future are all equally known to Him. Nothing short of absolute knowledge would satisfy our fundamental concept of God’s perfection. Because He knows the future, He is never taken by surprise. The apostasy of Satan and the fall of man were both foreseen by Him and provision was made to meet the emergency (1 Peter 1:20; Rev. 13:8; DA 22). Predictive prophecy is the supreme evidence of His foreknowledge. Prophecy predicts what God’s foreknowledge has seen will be (see EGW RH Nov 13, 1900). The forecasted events do not take place because they are foreseen; they are foreseen because they will take place. This truth has been well stated by Milton, who, in commenting on the fall of Satan and his angels, makes God declare:

“If I foreknew,

Foreknowledge had no influence on their fault,

Which had no less proved certain unforeknown.

So without least impulse or shadow of fate,

Or aught by me immutably foreseen,

They trespass”

(Paradise Lost, Book III, lines 117 ff.).

Predestinate. Gr. proorizÅÂ, “to mark off beforehand.” The word is translated “determined before” in Acts 4:28, and “ordained” in 1 Cor. 2:7. God predestinated those whom He foreknew. To use human language, as God foresaw, and thus foreknew, each generation of men that would come upon the stage of this world’s action, He coupled immediately with His foreknowledge the decision to predestinate them all to be saved. God never had any other purpose than salvation for the members of the human family. For God “will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:4). He is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live” (Eze. 33:11). Christ Himself said, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11:28). “Whosoever will, let him take the water of life freely” (Rev. 22:17). “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

Salvation is offered freely to all. But not all accept the gospel invitation. “Many are called, but few are chosen” (Matt. 22:14; cf. ch. 20:16). Salvation is not forced upon us against our will. If we choose to oppose and resist God’s purpose, we shall be lost. Divine foreknowledge and divine predestination in no way exclude human liberty. Nowhere does Paul, or any other Bible writer, suggest that God has predestined certain men to be saved and certain others to be lost, regardless of their own choice in the matter.

The purpose of this verse seems to be a practical one. Paul is trying to comfort and assure the afflicted people of God that their salvation rests in His hands and that it is in process of being accomplished in accordance with His eternal and changeless purpose for them. Salvation is, of course, dependent also upon their perseverance (Heb. 3:14; cf. 1 Cor. 9:27), but this is not Paul’s point of emphasis now.

Conformed. Gr. summorphos. The only other NT occurrence of this Greek adjective is in Phil. 3:21, where it is translated “fashioned like unto,” and refers to the changing of our vile bodies into the likeness of Christ’s glorious body. The companion verb (summorphoÅÂ) is used in Phil. 3:10 in the phrase “being made conformable unto his death.” Our conformity is to be, not merely an outward and superficial resemblance, but an inward and essential likeness.

Image of his Son. Christ is the image of the Father, the visible manifestation of the invisible God (2 Cor. 4:4; Col. 1:15). It is the glorious destiny of every Christian to be changed into the likeness of Christ, the Son of God (1 Cor. 15:49; 2 Cor. 3:18; Col. 3:10). How such a marvelous transformation may take place is the good news of the gospel, the message of forgiveness, rebirth, sanctification, and final glorification. The change is effected by the union of the human with the divine. As the Son of God took upon Himself our human nature, so Christians may become the temples of the Holy Spirit (1 Cor. 6:19), and Christ will dwell in them (John 14:23). Thus the believer becomes a partaker of the divine nature (2 Peter 1:4). Then, under the influence of the indwelling Spirit (Rom. 8:13, 14), and inspired by the example of Christ (John 15:12; Phil. 2:5), he is led to a new holiness of life. By patient endurance of suffering his character is continually made more and more like that of the Saviour (Rom. 5:3, 4; 1 Peter 2:21-24), until the day of final glorification, when the likeness will be made complete (1 John 3:2).

Firstborn. Gr. prÅÂtotokos, used elsewhere of Christ in Matt. 1:25; Luke 2:7; Col. 1:15, 18; Heb. 1:6; Rev. 1:5. Paul’s emphasis here is upon Christ’s position as the Eldest Brother in the family of the redeemed. The ultimate purpose of the plan of salvation is the restoration of unity in the family of God’s kingdom, so that God may be all in all (1 Cor. 15:28). In this family, Christ as the Eldest Brother has traveled the way before us and set the example. And though He is perfect and divine, He is not ashamed to call us who follow in His footsteps, “brethren” (Heb. 2:11). See Vol. V, p. 917; see on John 1:14.

Many brethren. Christ makes us His brethren by a new creation (see 2 Cor. 5:17; Gal. 6:15), and thereby brings “many sons unto glory” (Heb. 2:10).

Being “born of water and of the Spirit” (John 3:5), we are adopted into the heavenly family (Eph. 1:5), enrolled in the “church of the firstborn [ones]” (see on Heb. 12:23), and “written” in the family register “in heaven” (Heb. 12:23)â€”the book of life.

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Ellen G. White
The Desire of Ages, 341

The encounter with the demoniacs of Gergesa had a lesson for the disciples. It showed the depths of degradation to which Satan is seeking to drag the whole human race, and the mission of Christ to set men free from his power. Those wretched beings, dwelling in the place of graves, possessed by demons, in bondage to uncontrolled passions and loathsome lusts, represent what humanity would become if given up to satanic jurisdiction. Satan's influence is constantly exerted upon men to distract the senses, control the mind for evil, and incite to violence and crime. He weakens the body, darkens the intellect, and debases the soul. Whenever men reject the Saviour's invitation, they are yielding themselves to Satan. Multitudes in every department in life, in the home, in business, and even in the church, are doing this today. It is because of this that violence and crime have overspread the earth, and moral darkness, like the pall of death, enshrouds the habitations of men. Through his specious temptations Satan leads men to worse and worse evils, till utter depravity and ruin are the result. The only safeguard against his power is found in the presence of Jesus. Before men and angels Satan has been revealed as man's enemy and destroyer; Christ, as man's friend and deliverer. His Spirit will develop in man all that will ennoble the character and dignify the nature. It will build man up for the glory of God in body and soul and spirit. “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” 2 Timothy 1:7. He has called us “to the obtaining of the glory”—character—“of our Lord Jesus Christ;” has called us to be “conformed to the image of His Son.” 2 Thessalonians 2:14; Romans 8:29. DA 341.1

And souls that have been degraded into instruments of Satan are still through the power of Christ transformed into messengers of righteousness, and sent forth by the Son of God to tell what “great things the Lord hath done for thee, and hath had compassion on thee.” DA 341.2

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Ellen G. White
The Desire of Ages, 827

The first disciples went forth preaching the word. They revealed Christ in their lives. And the Lord worked with them, “confirming the word with signs following.” Mark 16:20. These disciples prepared themselves for their work. Before the day of Pentecost they met together, and put away all differences. They were of one accord. They believed Christ's promise that the blessing would be given, and they prayed in faith. They did not ask for a blessing for themselves merely; they were weighted with the burden for the salvation of souls. The gospel was to be carried to the uttermost parts of the earth, and they claimed the endowment of power that Christ had promised. Then it was that the Holy Spirit was poured out, and thousands were converted in a day. DA 827.1

So it may be now. Instead of man's speculations, let the word of God be preached. Let Christians put away their dissensions, and give themselves to God for the saving of the lost. Let them in faith ask for the blessing, and it will come. The outpouring of the Spirit in apostolic days was the “former rain,” and glorious was the result. But the “latter rain” will be more abundant. Joel 2:23. DA 827.2

All who consecrate soul, body, and spirit to God will be constantly receiving a new endowment of physical and mental power. The inexhaustible supplies of heaven are at their command. Christ gives them the breath of His own spirit, the life of His own life. The Holy Spirit puts forth its highest energies to work in heart and mind. The grace of God enlarges and multiplies their faculties, and every perfection of the divine nature comes to their assistance in the work of saving souls. Through co-operation with Christ they are complete in Him, and in their human weakness they are enabled to do the deeds of Omnipotence. DA 827.3

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Ellen G. White
Lift Him Up, 150.2

The standard by which to measure character is the royal law. The law is the sin detector. By the law is the knowledge of sin. But the sinner is constantly being drawn to Jesus by the wonderful manifestation of His love in that He humiliated Himself to die a shameful death upon the cross. What a study is this! Angels have striven, earnestly longed, to look into this wonderful mystery. It is a study that can tax the highest human intelligence, that man, fallen, deceived by Satan, taking Satan's side of the question, can be conformed to the image of the Son of the infinite God—that man shall be like Him, that, because of the righteousness of Christ given to man, God will love man, fallen but redeemed, even as He loved His Son. Read it right out of the living oracles. LHU 150.2

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Ellen G. White
Maranatha, 54.2

We are not to rest in the idea that because we are church-members we are saved, while we give no evidence that we are conformed to the image of Christ, while we cling to our old habits, and weave our fabric with the threads of worldly ideas and customs.... Mar 54.2

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