Jesus was the firstborn among many brothers and sisters

JESUS WAS THE FIRSTBORN AMONG MANY BROTHERS AND SISTERS
EDITED BY GLENN PEASE
Romans 8:29 29ForthoseGod foreknew he also
predestinedto be conformed to the image of his Son,
that he might be the firstbornamong many brothers
and sisters.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
God's Mingled Providences
Romans 8:28
C.H. Irwin
And we know that all things work together for goodto them that love God.
This was a remarkable statementfor the Apostle Paul to make, especially
when we considerhow much he had suffered because ofhis love to God and
his truth. He had been imprisoned, he had been stoned, he had been beaten
with stripes; and yet, after all this, he is able to say that "allthings work
togetherfor goodto them that love God." Some might be disposedto doubt
such a statementwith regard to the experience evenof the Christian. Yet
many others besides Paulhave borne similar testimony. David said, "I have
been young, and now am old; yet never have I seenthe righteous forsaken,
nor his seedbegging bread" (Psalm37:25). And again, "Before I was afflicted

I went astray; but now have I kept thy Word It is goodfor me that I have
been afflicted; that I might learn thy statutes" (Psalm119:67, 71).
I. THERE IS GOOD IN ALL THE PROVIDENCESOF GOD. Many persons
think there is goodonly in those things that give pleasure or delight to body or
mind. They will admit that there is goodin health and prosperity, But they
find it hard to see what goodthere can be in sickness,in adversity, in poverty,
or in sorrow. The apostle takes a wider view of life's experiences. He holds
that "all things work togetherfor good." He could appreciate the joys of life,
but he felt that there was a wise purpose and blessing in life's sorrows and
trials also. Our human nature is in itself unholy, alienatedfrom God, easily
absorbedby the influences of this present world, and easily led awayby
temptation and sin. What a proof of the ungodliness of man's nature is
afforded by the fact that many are as little affectedby the most certainand
most important religious truths, which they profess to believe in, as if they did
not believe them at all! There are no truths more universally admitted than
the existence and moral government of God, the certainty of death and of a
future state of rewards and punishments. Yet how many do we see around us
whose characterand conduct afford almost no evidence that they believe in
these truths at all! How, then, are men to be rousedfrom their indifference?
How are they to be led to think seriouslyof their ownsouls and that eternity
that awaits them? Some might be disposedto answer - By what we ordinarily
call exhibitions of God's love and goodness. Butwe are having exhibitions of
God's love and goodness suppliedto us every day in our daily food, in health
and strength, and all the other blessings and comforts which we enjoy. Yet
these, instead of making men think of eternity, seemto make them think more
of this present world. God's goodness,insteadof leading them to repentance,
hardens their hearts. The discipline and awakening ofsuffering and trial are
needed. These trials, breaking in upon the routine of our daily business and
enjoyments, help to withdraw our desires from the things of this perishing
world, and to fix them upon a more enduring substance. They remind us that
this is not our rest; that we are entirely dependent upon a powerthat is above
us for all our happiness and comforts; and that there is indeed a God that
judgeth in the earth. There is nothing more calculatedto show a man his own
weakness andhis dependence upon a higher Power, and to leadhim to reflect

seriouslyupon his future prospects, than to find himself, in the midst of
important and perhaps pressing duties, suddenly laid aside, stretched upon a
bed of sickness, racked, it may be, with pain, and unable to do anything for
himself. In such circumstances we must feel that "it is not in man that walketh
to direct his steps." There are many Christians everywhere who, with feelings
of deep humility and gratitude, are ready to acknowledgethatthey never had
any serious thought of eternity, that they never knew the powerof the love of
Christ, and that they were never led to seek him as their Saviour, until the day
of adversity made them consider; until they were stripped of their dearest
possessions;until they were warned by the sudden death of some one who was
dear to them; or until they themselves were laid upon a bed of sickness,and
brought nigh unto the gates ofdeath. "Lo, all these things workethGod
oftentimes with men, to bring back his soul from the pit, to be enlightened
with the light of the living" (Job 33:29, 30). And through all the Christian life,
how many times we have to thank God for the discipline of trial! Our trials
have often proved to be our greatestblessings (seealso onRomans 5:3-6).
II. WHO ARE THOSE THAT EXPERIENCETHIS GOOD IN ALL GOD'S
PROVIDENCES?"All things work together for goodto them that love God.
It is not all men, therefore, who are entitled to such a happy way of looking at
the events of life. There are many in whose case everything that God gives
them seems to be turned into evil. Not merely the trials which harden their
hearts, but also his blessings which they abuse and are ungrateful for, and the
life he gives them, which they misspend. The more they have prospered, the
more they have forgottenGod. Those things that might be a blessing if rightly
used, become their greatestcurse. Love to God is the quality that makes all
life happy and blessed. Love to Godsweetens everybitter cup, and lightens
every heavy burden. For if we love him, we must know him, we must trust
him. That is the threefold cordthat binds the Christian unto God, and that
keeps him safe in all the changes and circumstances oflife. In order to love
God, we must know him and trust him. This knowledge and this trust can
only come by the study of God's Word. This love canonly come from a heart
that has experienced the regenerating powerof the Holy Spirit. The natural
man is enmity againstGod. Cultivate the love of God if you would have light
for the dark places of life, if you would have strength for its hours of

weakness,and comfort for its hours of trial and sorrow. Thenyou will
experience that all things work togetherfor goodto them that love God." -
C.H.I.
Biblical Illustrator
For whom He did foreknow, He also did predestinate to be conformed to the
image of His Son.
Romans 8:29
Foreknowledgeand predestination
Prof. Godet.
The "for" bears on the previous verse. All things must turn to the goodof
them that are calledaccording to God's eternal plan, because, once
foreknown, He has determined to bring them to the glorious consummation of
perfect likeness to His Son. The decree ofpredestination is founded on the act
of foreknowledge. In what respectdid Godforeknow them? Obviously not as

being one day to exist. Forthe foreknowledgein that case wouldapply to all
men, and the apostle would not have said "whomHe foreknew." Neitheris it
as future savedand glorified ones that He foreknew them; for this is the
objectof the decree of predestination of which Paul goes on to speak;and this
objectcannot at the same time be that of the foreknowledge. There is but one
answer:foreknownas sure to fulfil the condition of salvation, viz., faith; so:
foreknownas His by faith. The actof knowing, like that of seeing, supposes an
objectperceived. It is not the actthat creates the object, but the objectwhich
determines the act. And the same is the case with Divine prevision or
foreknowledge:for in the case of Godwho lives above-time foreseeing is
seeing;knowing what shall be is knowing what to Him already is. And
therefore it is the believer's faith which, as a future act, but in His sight
already existing, which determines His foreknowledge.This faith does not
exist because Godsees it; He sees it because it will come into being at a given
moment, in time. We thus get at the thought of the apostle:whom God knew
beforehand as certain to believe, whose faith He beheld eternally, He
designated, predestinated, as the objects ofa grand decree, to wit, that He will
not abandon them till He has brought them to the perfect likeness ofHis own
Son. Will in God is neither arbitrary nor blind; it is basedon a principle of
light, on knowledge. In relation to the man whose faith God foresees, He
decrees salvationand glory. The predestination of which Paul speaks is not a
predestination to faith, but a predestination to glory, founded on the prevision
of faith. Faith is in a sense the work of God; but it contains a factor, in virtue
of which it reacts onGod, as an objectreacts on the mind which takes
cognizance ofit; this is the free adherence of man to the solicitationof God.
Here is the element which distinguishes the act of foreknowledgefrom that of
predestination, and because ofwhich the former logicallyprecedes the latter.
(Prof. Godet.)
The believer's conformity to Christ
Thomas Horton, D.D.

There is a threefold conformity which a believer is said to have to Christ — of
holiness, of suffering, of glory. First, of holiness and sanctification. Everytrue
child of God he is predestinatedto be conformed to the image of Christ, that
is, to be holy as He was holy. And this againto a double purpose. First, in
affectionand disposition, to be carried by the same spirit. "Let the same mind
be in you which was in Christ Jesus" (Philippians 2:5; Romans 8:9). Again,
secondly, in life and conversation;we must be like to Him in this also (1 John
2:6). When we say that we are to be like Christ, and to do that which He did,
this is rightly to be understood by us, and in that sense whereinit is spoken;
namely, as to those kind of actions alone which are imitable by us, and which
it lies in our wayto follow, and to conform unto, and to take Him for our
ensample. There are three sorts of actions of Christ's which are mentioned in
Scripture. First, His work of mediation. Secondly, His working of miracles.
And thirdly, His works of obedience, and conformity to the law of God in all
those moral actions which came from Him. The two former of these they are
wholly beyond our imitation. God will Himself one day make a serious search
and inquiry here into. He will ask concerning every man whose image and
superscription he hath upon him, whether the image of Christ, or the image of
Satan. And according as it is in this respectwith him, so shall be also his
future condition. Menmay possibly sometimes herein deceive others, and
oftentimes do so. While it is saidhere, that we are predestinatedto be
conformed to the image of Christ; and that this in one sense is meant of
holiness;then we see here what I formerly hinted, that our sanctificationis a
specialfruit and effect of our election, and that which the Lord does mainly
and chiefly intend to us in His choosing of us. The secondconformity, in which
believers stand to Christ, is a conformity of suffering and of affliction. This
was another image of His whereby He was made knownto the world. And this
in all the particular explications of it; as, first, in the cause ofsuffering, we are
conformable in this, for as Christ suffered for righteousness sake (1 Peter
2:21, 22). Secondly, as in the cause ofsuffering, so also in the kind of suffering,
there is a conformity to Christ's image in this also. Kind for kind, reproach,
disgrace, hatred, outward violence, and death itself in the worstcircumstances
of it. Thirdly, in the manner of suffering. There is in Christians, and so ought
to be likewise a conformity to Christ in this also. To suffer with the same spirit
as we find Him to have done. The considerationof this point may be thus far

useful to us. First, as it may serve to inform us of the state and condition of a
Christian what it is. Therefore secondly, this teaches us all to prepare and to
provide for suffering. Thirdly, we have hence also a ground of patience and
comfort in afflictions, which do at any time fall upon us, that they are not such
things as do come to us by chance, but by specialorderand dispensation from
God. The third and last, is a conformity in glory. This is another kind of
correspondencywhich the Scripture does sometimes intimate and declare
unto us, that we shall be changedinto the same image with Christ from glory
to glory (2 Corinthians 3:18). "And as we have born the image of the earthly,
so we shall also bear the image of the heavenly" (1 Corinthians 15:49). It is
said in John 17:22, "The glory which Thou hast given Me, I have given them."
This is grounded, first of all upon the forementioned union which believers
have with Christ; as from thence they conform to Him in His sufferings, so
also in His glory. Secondly, we have the praise of Christ to this purpose, "Ye
which have been with Me in My temptations, ye shall be with Me in My
kingdom" (Luke 22:30). Thirdly, we have for this also the prayer of Christ
(John 17:24). As the promise of Christ is most infallible, so the prayer of
Christ is most effectual;and as Christ is sure to perform whateverHe hath
made tender of to us, so He is sure also to obtain whateverHe hath requested
for us. Godthe Father will hear His Son in all His petitions; "I know," says
He, "that Thou hearestMe always" (John11:42). And so in this petition
especially, amongstand above all the rest. The use of this point to ourselves
comes to this — First, as matter of comfortand satisfactionto us in all those
troubles and afflictions which do at any time befall us, and our conformity to
Christ in suffering. Secondly, this may serve also to put a lustre and splendour
upon the saints and servants of God in the midst of all those disparagements
and contempts which are castupon them. Thirdly, we should also hence
labour to be fitted for this glorious condition of conformity to Christ in glory.
The third and lastis the limitation of this conformity here mentioned, and
that is in these words, "That He might be the first-born among many
brethren." First, to take notice of their relation; the saints, and such as are
true Christians, they are all of them brethren. First, brethren to Christ; they
are His brethren, thus in Hebrews 2:11, 12. First, as partaking of the same
nature. Secondly, as partaking of the same Father. Thirdly, as partaking of
the same Spirit, etc. Secondly, they are brethren also, as being so one to

another (1 Thessalonians5:26, 27;1 John 3:16). This they are said to be upon
a various account. First, as of the same professionand of the same heavenly
calling. Secondly, of the same family and household; the family of heaven, the
household of faith. Thirdly, having the same inheritance allotted unto them.
The third and lastparticular is their order; to wit, in reference to Christ, and
that is, they are younger brethren," that He might be the first-born amongst
them; and herein especiallydoes consistthe limitation of the saints for their
conformity to Christ's image. It is still with this reservation, that He is the
chief and principal. Christ He is the first-born amongstmany brethren, take
notice of that. Christ is the first-born; that is, the Chief. First, in point of
holiness;He is the first-born in this explication, and that in a twofold respect.
First, in regard of capacity, as He hath a greatermeasure of holiness in
Himself than any of His brethren. Secondly, in regardof conveyance, as He is
the spring and fountain, and deriver of holiness unto them. Secondly, in point
of suffering. It holds there also that Christ hath the precedencyand priority
afore any other besides. This seems in a specialmanner to be here intended.
That the sufferings of Christ, they were greaterthan all the sufferings of any
of the saints. First, they were greatersubjective, in regardof the eminency of
the personthat did undergo them, as being no other than the Son of God
Himself, the Lord of glory. Secondly, those sufferings of Christ, they were
greater, also extensive, in regard of things which He suffered in, as to all kinds
and particulars; not only in His body, in all the parts and members thereof,
but also in His soul, as to all the powers and faculties thereof. Thirdly, greater
intensive in regard of the exquisiteness of the pains and torments themselves
which He suffered; it is said, "It pleasedthe Lord to bruise Him (Isaiah
53:10). The third and last is in point of glory; Christ has the pre-eminence
here likewise. We are predestinatedto be conformed to the image of the Son
of God in this particular amongstthe rest; but yet still so as we must give Him
leave to go before us, and to have the precedencyof us; upon which account
He is callednot only the Author, but also the Captain of their salvation
(Hebrews 2:10). First, Christ as the Head of the Church hath the pre-
eminence of dignity and power, and of all here in this life. The first-born in
ancient time had the precedencyin this particular. The excellencyof dignity,
and the excellencyof power, as it is in Genesis 49:3. They were princes and
priests in their families. Secondly, for the life to come; Christ He hath the pre-

eminence of the saints here also, being the greatHeir of eternal glory. It is
true they are made conformable to His image in glory; but it is to the truth of
His image, not to the transcendency;they are partakers with Him of the same
glory in kind, but not of the same glory in degree. Therefore accordinglyit
should teachus to give all honour and glory unto Him, as standing in this
relation to us, and we to Him, as members under this Head, as subjects under
this Lord, as younger brethren under this First-born.
(Thomas Horton, D.D.)
The object of predestination -- conformity to Christ
S. Martin.
It is a sad circumstance that a large number of professing Christians
completely overlook that in which our salvationchiefly consists. Thoseof
whom we speak say, "To be forgiven is to be saved — to be justified is to be
saved." But to be forgiven is only a part of salvation, to be justified is only a
part of salvation. God teaches us that redemption consists, notmerely in being
accountedrighteous, but in being made righteous. We are told by the Apostle
Paul that Christians are predestinated to be conformed to the image of God's
Son. God's provision for renewing man contemplates likeness to Christ. This
provision consists of the atonement and the ministrations of the Holy Ghost.
Christian truth has its centre and substance in Christ; and the Holy Ghostin
His revelations to us, revealchiefly Christ. Such contactmust produce
correspondence andlikeness. No nobler pattern could be present to God.
Look, for a moment, simply at the human nature of Christ. There, in that
human nature, all is goodness. We will carry these remarks a little further,
and saythat conformity to a less perfect pattern would not exhaust those
capacities ofthe human soul which God gave to that soul when He createdit,
or satisfy the thirsts awakenedin the human spirit, when that spirit is
reconciledto God. The heart of man is capable of being made a complete
likeness ofGod. Oh, how you sin againstyourselves when you degrade
yourselves — when you actas though you were sent into this world simply to
eat, and drink, and put on raiment! We remark, further, that all under the

Christian dispensation, who seek renewalinto God's image, make Christ their
Example. Now, in this realhuman life Christ sets us an example. He hereby
shows what humanity in close connectionwith God can be. The end and
tendency of all Divine dispensations, since the Fall, have been to fix the
attention of mankind on Christ. Now, while the thoughts of renewedmen are
frequently occupiedwith their Saviour, their hearts are warm towards Him.
Cold metal will not take the mould; you may try to drive it into the mould, but
you cannot; or, if you get it into the mould by powerful hammers, it will not
take the form of the mould even then; it will come out as an unshapen lump;
but metal liquified will run into any shape. Just so the soul of man in contact
with Christ. When that soul is fused by the powerof love, it immediately takes
the likeness ofthe Saviour. If we could only raise our eyes above the level of
the Church, and fix them upon the Saviour, there would be an improvement
in our character, and in our style of life immediately. The image becomes an
essentialpart of the individual. It is in the core of his nature. It is a substantial
likeness wroughtinto the material of the inner self. Now let us, for a moment,
dwell on the fact that this likeness is visible. God, of course, seesit. The angels
see it — renewedmen see it, the ungodly sometimes see it. All may see it. Not
if you take your microscope andmagnify a mote until it seema beam, and a
beam so large that nought beside is visible! — you will not see it then. If you
apply your microscope to some one of your faults, you will not then see the
likeness ofChrist. You must look at yourselves as a whole, if you would judge
of that which is being done for you. Or, to use another illustration, you will
not see the likeness ofChrist, if you take your dissecting knife, and, cutting
out some plague spot of the flesh, examine it as though that dull, foul lump
were the whole body — of course, you will not see the Divine workmanshipin
your characterthen, Nor will you be able to see it if you look for the stature
and strength of manhood, where you can expectto find only the form and the
feebleness ofinfancy? But if you know what to look for, where to look for it,
and when, then the image of God, in the regeneratedman, may be seenby
you; seen, if you be regenerated, in your own heart, and seenin others, if they
too be born again. Let me remind you that the delineation of God's image is
progressive. "We allwith open face, beholding, as in a glass, the glory of the
Lord, are changedinto the same image, from glory to glory, even as by the

Spirit of the Lord." They are born againto possess this image, and as they
grow up into it, it expands and becomes perfected.
(S. Martin.)
Predestination
John Wesley, M.A.
The apostle is not here describing a chain of causes and effects, but simply
showing the method in which God works;the order in which the several
branches of salvationconstantlyfollow eachother. This will be clearif we
survey the work of Godin the salvation of men —
I. FORWARD.
1. God foreknew allwho would believe — i.e., speaking afterthe manner of
men, for properly there is neither fore or after knowledge in God. All time, or
rather all eternity, is presentto Him at once. But we must not think that
things are because He knows them, any more than the sun shines because I see
it. Men are as free in believing or not believing as if God did not know it at all.
2. Whom God foreknew He "predestinated," etc. — i.e. God decrees from
everlasting that all who believe in the Son of His love shall be conformed to
His image. Accordingly all who believe in Christ receive "the end of their
faith, the salvation of their souls," and this in virtue of the unchangeable
decree, "He that believeth shall be saved," etc.
3. Whom He predestinatedHe also called — outwardly by His Word,
inwardly by His Spirit.
4. Whom He calledHe justified — i.e., here, made just. He executedthe
decree, "conforming them to the image of His Son," or sanctifiedthem.
5. Whom He justified He glorified. "Having made them meet to be partakers
of the inheritance of the saints," He "gives them the kingdom prepared for
them."

II. BACKWARD.
1. Take your stand with "the multitude which no man can number," and you
will find none who was not sanctifiedbefore he was glorified.
2. Take a view of the sanctifiedon earth and you will find all were first called.
3. Who are they that are thus calledbut those whom God had predestinated to
be conformed to the image of Christ, "for Godcalls none, but according to the
counselof His will."
4. All God predestinated He foreknew. He saw them as believers, and as such
predestinated them to salvationaccording to the eternaldecree. "He that
believeth shall be saved." Conclusion:God sees and knows from everlasting to
everlasting through one eternal now. Yet in condescensionto our weaknessHe
speaks afterthe manner of men of His purpose, counsel, plan, foreknowledge.
(John Wesley, M.A.)
Predestination
P. Strutt.
I. IN RELATION TO MAN. What is the designof God in predestination?
"Conformity to the image of His Son." To make a little Jesus Christ of a man
— that is what God does. What God predestines to do for man is what man,
left to himself, does not and never will wish for. No unconverted man, no lost
soul, no devil wishes to be like Christ. To wish to be goodis itself a kind of
goodness,and to wish to be like Jesus Christ is in some degree to resemble
Him. Observe —
1. There is nothing here about a predestination of men to eternalmisery. Our
text speaks ofnothing but goodfor man.
2. Predestinationhas reference to characterrather than condition. It is not a
plan by which men are to be made happy hereafterirrespectivelyof their
inward nature and disposition.

3. The predestination of Godincludes all the laws, processes,means, and
instruments by which the result is secured, as adapted to the constitution of
the mind, the will, and the affections, to be renewedand sanctified. In His
providential dealings the plan of God includes not only the end, but the
means. The man who only takes a part of God's plan might sit down in the
corner of the field, and there reason, "If a crop of corn is to grow here, it will
grow;therefore I will lie down and leave the matter to God." But the man
who has a firmer faith in predestination will say, "If a crop of corn is to grow
here, I must labour because labour is comprehended in God's scheme."
Therefore the man who contents himself with saying, "If I am to be saved I
shall be saved," is only half a believerin predestination. The thorough
believer in it will "give all diligence to make his calling and electionsure, and
work out his own salvation, because it is God that workethin him."
4. The only evidence of personalpredestination is in the attainment of the end
proclaimed — Conformity to Christ. You may hold the doctrine of election
and yet be none of the elect. You may be a drunkard, etc., and that is no part
of God's purpose. You may even rejectthe doctrine, and yet be yourself an
exemplification of it — God's workmanship.
II. IN RELATION TO GOD.
1. It is God who works salvationin those who are saved. It is not that we have
nothing to do and are to abandon ourselves to the current of events, but that
the first and efficient Author of our salvationis God.
2. What God works in time is the effectof His eternal purpose. As the actof
electionis the actof God, so it is not done without forethought and design. The
whole universe is formed, and all its parts organisedafterthe purpose of God,
planned by infinite wisdom and regulatedby infinite power. Now, if this be so
in regard to the fall of a sparrow, the numbering of the hairs of our head, etc.,
how much more in the building of the spiritual kingdom and temple of God! If
the framework of the scaffoldhas been so wisely formed, how much more the
palace to which it is subordinate! What it was right for Him to do, it was right
for Him to purpose to do. Conclusion:The Divine predestination —

1. Wears towards men only an aspectof love. Its sole objectis to make men
like Christ.
2. Respectsthe accomplishment of a work of grace, which without would
never be accomplishedatall.
3. The only satisfactorymark of our interestin it is our conformity to Christ.
4. In the experience ofsalvation let this doctrine have its proper place. There
is predestination in the entire process. Butthe use of means comes before
attainment of the end. The first appealof God to us is to believe on the Lord
Jesus Christ. Let us begin with that. Leave out for the present the perplexing
question, "Am I one of the elect?" Our electionmust manifest itself by our
growing conformity to Christ. The purpose of God is to be read in the work of
God. And if this evidence appear, let it humble and awakengratitude in you.
(P. Strutt.)
Predestination
Prof. Beet.
is to mark out beforehand especiallyin one's mind. Only in Ephesians 1:5, 11;
Acts 4:28; 1 Corinthians 2:7. It is more definite than "purpose." A parent who
before his child is old enough for a trade, choosesa trade for him, predestines
the boy. He marks out beforehand a path in which he designs him to go. So
God from eternity resolvedthat believers should be made like His Son.
Foreordinationis simply a purpose, and by no means implies the inevitable
accomplishmentof the purpose. The boy marked out for one trade may enter
another. But it might be thought that what God foreordainedmust in every
case be realised. But Godhas thought fit that the accomplishmentof His own
purposes shall depend upon man's faith. Hence Paul solemnly warns his
readers that, unless they continue in faith, they will, although foreordained to
glory, be cut off (Romans 11:21, 22). So in Jeremiah 18:7-12, Godexpressly
declares that the accomplishment of His purpose of blessing to Israeldepends
upon Israel's conduct. The doctrine of predestinationis thus consistentwith

the teaching that salvation depends upon eachman's own faith (Romans 9:32;
Romans 11:22f); with the teaching that God is using means to lead all men to
repentance (Romans 2:4); and with the universality of the purpose of
redemption (Romans 5:18).
(Prof. Beet.)
Glorious predestination
C. H. Spurgeon.
I. OUR CONFORMITYTO CHRIST IS THE SACRED OBJECT OF
PREDESTINATION. We are to be conformed to Him —
1. As to nature. It is not possible for us to be Divine, yet we are made
"partakers ofthe Divine nature." We cannot be precisely as God is, yet as we
have borne the image of the earthy we shall also bear the image of the
heavenly. The new birth as surely stamps us with the image of Christ as our
first birth impressed us with a resemblance to the fathers of our flesh.
2. As to relationship. Our Lord is the Son of God; and truly now are we the
sons of God. As Christ's Sonship was attestedat His baptism by the voice
from heaven and the Holy Ghost, so the voice of God in the Word has testified
to us our Heavenly Father's love; and the Holy Spirit has borne witness with
our spirits that we are the children of God.
3. In our actions. As a Son Christ servedHis Father, and you could see the
nature of God in His sympathy with and exactimitation of God; and so we are
to speak the truth, for God is true; love, for God is love. Moreover, Christ
wrought miracles of mercy towards men, which proved Him to be the Sonof
God. And our Lord has told us that greaterworks than His own shall we do.
4. In our experience.(1)Ofsuffering. "ThoughHe were a Son, yet learned He
obedience by the things which He suffered." And if we "be without
chastisementthen are we bastards, and not sons."(2)In relation to men. "He
came unto His own, and His own receivedHim not," and so we have to "go
forth unto Him without the camp, bearing His reproach."(3)With regard to

Satan. You know how thrice he assailedHim with those temptations which are
most likely to be attractive to poor humanity, but Jesus overcame them all.
We are predestinated to he conformed to Christ in that respect.(4)As to all
evil, our Lord's entire life was one perpetual battle. And we are to be holy,
harmless, undefiled and separate from sinners.
5. As to character. He was consecratedto God; so are we to be. He went about
His Father's business;so should we ever be occupied. Towards man He was
all love; it becomes us to be the same.
6. As to our inheritance, for He is heir of all things, and what less are we heirs
of, since all things are ours?
II. PREDESTINATIONIS THE IMPELLING FORCE TOWARDSTHIS
CONFORMITY.
1. It is the will of God that conforms us to Christ's image rather than our own
will. It is our will now, but it was God's will when it was not our will, and it
only became according to our will when God made us willing in the day of its
power.
2. It is rather God's work than our work. We are to work with God in the
matter of our becoming like to Christ. We are not to be passive like woodor
marble; we are to be prayerful, watchful, fervent, etc., but still the work is
God's.
3. Therefore all the glory must be unto God and not to us. It is a greathonour
to any man to be like Christ; and we must lay all our honours at His dear feet,
who hath, according to His abundant mercy, predestinatedus to be
conformed to the image of His Son.
III. THE ULTIMATE END OF ALL THIS IS CHRIST. "ThatHe might be
the first-born."
1. God predestinates us to be like Jesus that He might be the first of a new
order of beings, nearerto God than any other. There is no kinship between
Jesus and angels.

2. The object of grace is that there may be some in heaven with whom Christ
can hold brotherly converse. "Manybrethren" — not that He might be the
firstborn among many, but among "many brethren," who should be like
Himself. No doubt, however, the text means that these will for ever love and
honour Christ Himself. We love Jesus now, and how will we, when we get to
heaven, love and adore Him as our dear Elder Brother with whom we shall be
on terms of the closestfamiliarity and most reverent obedience.
3. God was so wellpleasedwith His Son, and saw such beauties in Him, that
He determined to multiply His image. The face of Jesus is more lovely to God
than all the worlds; therefore doth the Fatherwill to have His Son's beauty
reflectedin ten thousand mirrors in saints made like to Him. Conclusion:
Keep your model before you. You see what you are predestinated to be; aim at
it every day. Above all, commune much with Christ. Communion is the
fountain of conformity. They said of Achilles, that when he was a child they
fed him upon lion's marrow, and so made him brave; and of Nero, that he was
suckledby a woman of a ferocious nature. If we take our nutriment from the
world, we shall be worldly; but, if we live upon Christ and dwell in Him, our
conformity with Him shall be accomplished, and we shall be recognisedas
brethren of that blessedfamily of which Jesus Christ is the firstborn.
(C. H. Spurgeon.)
Conformity to Christ predestinated
Biblical Museum.
I. THE NATURE OF THIS CONFORMITYwith respectto —
1. His sonship.
2. His moral character.
3. His offices.
4. His suffering and humiliation.
5. His glory.

II. THE ACT OF GOD IN PURSUANCE OF THAT END. Predestinationis
an act agreeable —
1. To God's nature.
2. To the analogyof nature.
3. To the conduct of His providence in Christ.Conclusion:Predestination —
1. Affords no comfort to those who are not conformed to Christ.
2. Does notdestroy the voluntary characterof human actions, nor involve
force or compulsion.
(Biblical Museum.)
Conformity to Christ
I. WHEREIN THIS CONFORMITYCONSISTS.
1. In afflictions (Isaiah53:3). This must be expected by us (John 15:20). He
calls us to no harder lot than He Himself endured.
2. In righteousness andholiness (Philippians 2:5; Matthew 11:29).
(1)This is the end of conformity to Him in our afflictions (Hebrews 12:10).
(2)This is the way to conformity to Him in glory (2 Corinthians 3:18).
(3)This is a sign of our communion with Christ (1 John 2:6).
(4)This will give us boldness in the judgment (1 John 4:17).
3. In felicity and glory. Conformity to Christ showethus not only what we
should do, but what we may expect. As to —
(1)The body (Philippians 3:21).
(2)The soul(1 Corinthians 15:4; 1 John 3:2; Psalm17:15).

II. WHY THIS IS THE DISTINCTION BETWEEN THE ELECT AND
OTHERS.
1. This suiteth with God's designof recovering man out of his lapsed estate, by
setting up a pattern of holiness and happiness in our nature.(1) Our primitive
glory was God's image (Genesis 1:26).(2)When this glory was lostnone was fit
to restore it but the Son of God made man; for thereby the glory of the Father
was againvisible in Him in our nature (Colossians 1:18;Hebrews 1:3).
Therefore all the heirs of promise are predestinated to be conformedto the
image of His Son, or to God appearing in their nature.
2. Becausethey are all calledafter Christ's name — Christians. Now all that
are calledafter Christ's name should be framed after His image, otherwise
they will be calledChristians to the disgrace ofChrist. Surely, then, we ought
to live as if another Christ were come into the world (2 Timothy 2:19).
3. Becauseallthat are electedby God and redeemed by Christ are sealedby
the Spirit (Ephesians 1:15; Ephesians 4:30; 2 Corinthians 1:22). What is this
but the image of Christ impressed upon the soul by His Spirit?
4. BecauseChristwas an example. It is a greatadvantage not only to have a
rule, but a pattern, because manis so prone to imitate.(1) By this example our
pattern is the more complete. There are some graceswhereinwe cannotbe
said to resemble God, as in humility, patience, obedience. But in these we have
pattern from Christ (Matthew 11:29;Hebrews 5:8; 1 Peter1:21).(2) It shows
that a holy life is possible to those who are renewedby grace.(3)It shows what
will be the issue and success ofa life spent in patience and holiness (1 Peter
1:21). Conclusion:The use is —
1. Forinformation.(1) What little hopes they have to getto heaven who are
not like Christ.
(a)In holiness.
(b)In patience and courage under sufferings.(2)How we should know whether
we have the true holiness, viz., when we are such as Christ was in the world.
Some content themselves that they are not as other men (Luke 18:11). It is a
sorry plea, when we have nothing to bear up our confidence but the badness

of others. Others look no higher than the people who are in reputation for
goodness among whomthey live; whereas we are to be "holy as He is holy" (1
Peter1:15; 1 John 3:3).
2. Fordirection. Now for directions.(1)The foundation is laid in the new birth.
The Son of God was conceivedby the operationof the Holy Ghost; so are we
born of water and the Spirit.(2) When we are dedicated to God, the Holy
Ghostis the same to Christians that He was to Christ, a guide and
comforter.(3)There is a conformity of life necessary, that we be such as Christ
was —
(a)To God, seeking His glory (John 8:50); pleasing God (ver. 29);obeying His
will (John 6:38); delighting in converse with Him.
(b)To man, subject to His natural parents (Luke 2:51); to rulers (Matthew
17:27); goodto all (Acts 10:38);humble to inferiors (John 13:3, 4).(4) Eye
your pattern much (Hebrews 12:2). Examine what proportion there is
betweenthe copy and the transcript.(5) Shame yourselves for coming short
(Hebrews 3:12-14).(6)Use the means of communion with Him, especiallythe
Lord's Supper.
(T. Manton, D.D.)
EssexCongregationalRemembrancer.
I. WHAT IS THAT IMAGE OF HIS SON TO WHICH GOD DESIGNS HIS
PEOPLE SHALL BE CONFORMED? His moral image; it being impossible
that any creature, howeverexalted, canever possessHis natural perfections.
"Godcreatedman in His own image." But, alas!by his fall he lost the image
of his Maker. But it is the purpose of God to restore His people to their
original rectitude; and in the characterof the man Christ Jesus we behold the
perfect pattern after which they shall be formed — viz., love to God,
benevolence towardman, holiness, etc. Perfectconformity, of course, is not
attainable in this world. It is the object of every goodman's pursuit, but none

reachit till they see the Saviour as He is. There are two things especially
which the Holy Spirit does in those who are conformed to the likeness of
Christ.
1. He enlightens the understanding to discern the beauties and excellences of
the Saviour. Ancient philosophers used to saythat if virtue was embodied
every one would be in love with her. But every excellence adornedthe
characterof our Lord, yet He was despisedand rejectedof men. But under
the Spirit's illumination we shall readily admit that " He is fairer than the
children of men," "chief among ten thousand and altogetherlovely."
2. He produces love to those excellencesin Christ, which He discovers to the
mind. And "beholding the glory of Christ, we are changedinto the same
image, from glory to glory, as by the Spirit of the Lord."
II. BY WHAT MEANS IS CONFORMITYTO CHRIST PROMOTED?
1. The Scriptures, which portray Christ's image.
2. Gospelordinances, suchas preaching and the Lord's Supper, and private
duties, such as self-examination, prayer, etc.
3. The constant influences of the Holy Spirit.
4. Sanctifiedafflictions.
III. WHAT ENDS HAS GOD IN VIEW IN EFFECTINGTHIS
TRANSFORMATION?
1. To manifest the powerand riches of His grace.
2. The honour of Christ. The purchase of His blood shall be presented before
the throne, "not having spot, or wrinkle, or any such thing."
3. The happiness of the saved.
(EssexCongregationalRemembrancer.)
True conformity

D. Thomas, D.D.
By the "Image of Christ," is here meant the moral characterof Christ. And
what a characterwas that! Goethe says, "I esteemthe four Gospels to be
thoroughly genuine, for there shines forth from them the reflected splendour
of a sublimity proceeding from the person of Christ, and of as Divine a kind as
was ever manifest upon earth!" Rousseauconfesses,"If the life and death of
Socratesare those of a sage, the life and death of Jesus are those of a God."
And, to quote only the words of J. S. Mill, "Whateverelse may be takenfrom
us by rational criticism, Christ is still left a unique figure, not more unlike all
His precursors than all His followers:a Divine person, a standard of
excellence anda model for imitation; available even to the absolute
unbeliever, and can never be lost to humanity." In the entire conformity to the
characterof Christ, there is —
I. THE COMPLETE SATISFACTIONOF THE HUMAN SOUL. In all moral
existences there is an ideal character. The cause of moral misery is
discordance with this ideal. The characterof Christ is this ideal. Souls can
conceive and desire nothing higher. Only as men approximate to it they grow
in power, rise in dignity, and abound in satisfaction.
II. HARMONY WITH THE HUMAN RACE. The human race is sadly
divided; it is severedinto numerous contending sections. The human house is
divided againstitself and cannot stand. The human body has not only its limbs
amputated, but they are rattling one againstthe other, and all againstitself. It
writhes with anguish. A re-union is essentialto its health, and peace, and
vigour. But what can unite men together? Universal conformity to rituals or
doctrines? Such conformity would be no union. Universal conformity to the
image of Christ would unite the race. Let all men be Christ-like, and all men
will love one another. When all men become Christ-like, and not before then,
will all contentions cease,allmen embrace eachother as brethren and be
"gatheredtogether" in Christ as members to one body directed by one will. If
you would divide men, preach doctrines, and policies, and ceremonies. If you
would unite them, preach Christ.

III. THE GRAND PURPOSE OF THE GOSPEL. Whatis this? To give men
theologicalknowledgeandmaterial civilisation? It does this, but does
something infinitely grander: it gives men the characterofChrist. It is to
create us anew in Christ Jesus in goodworks, and to inspire us with the spirit
of Christ, without which we are none of His. Where Christ's gospeldoes not
do this, it does nothing. The testing question is — Are we like Christ?
IV. THE SUPREME DUTY OF LIFE. This, the grandest, is also the most
practical.
1. We are made by imitation.
2. Christ is the most imitable of all examples — the most —
(1)Admirable;
(2)Transparent;
(3)Unchanging;
(4)Intimate. He is always with us.
(D. Thomas, D.D.)
Portraits of Christ
C. H. Spurgeon.
There is no surer sign of littleness than slavish imitation; yet this is not the
case whenthe models are perfect. No artist is accusedofa want of originality
because he studies Greek sculpture or the works ofMichaelAngelo or of
Raphael. It is even so with the imitation of Christ. To imitate other men is
weakness;to copy Christ is strength. He who should imitate Him the most
nearly, would be the most original man upon earth. If I should exhort you to
imitate any one else, I should have a difficult task with sensible men. There is
not a single biography about which you could say, "I will re-live this man's life
preciselyas he lived." There is but one model which a man canacceptas his
copy in every jot and tittle.

I. IN WHAT SENSE IS A BELIEVER TO BE CONFORMEDTO THE
IMAGE OF CHRIST?
1. Negatively.(1)Notas a penny bears the superscription of the Queen. There
is something more required of us than having in some dark cornerthe name
of Jesus tattooedinto the skin of our profession.(2)Noris a cold morality
conformity to the image of Christ. A statue may present the very image of a
statesmanor warrior, but it is dumb, and blind, and motionless. We are not to
be mere dead pictures of Christ; we are to be like Him as living men.(3) Noris
it enough to act publicly as Christ would have acted. Some are everasking,
"Would Christ have done this" or "that?" And then they answerit according
to their own fancies. They see some Christian man who is not bound by the
"touch not, taste not, handle not," of the old Mosaic spirit, and they cry over
him, "Would Christ have done such a thing?" If he laughs or keeps a
carriage, "Ah," they say, "did Christ ever do so?" And so they think that by
putting on a face that is more marred than that of any man, they shall become
the very image of Christ Jesus. Youmight put on a garment without seam, put
sandals on your feet, and you might even ride through the streets of Jerusalem
upon "a coltthe foal of an ass";but this imitation is not to be in mere
externals.
2. Positively. We are to be conformedto the image of Christ.(1) In character.
(a)In humility: "though He was rich, yet for our sakes becamepoor."
(b)In diligence: in the Father's business.
(c)In love.
(d)In devotion and prayerfulness.Butwho can describe the whole? We can but
say that whereas one man is admirable for his faith, anotherfor his patience,
another for his courage, andanother for his affection, He is altogether
lovely!(2) In suffering. If we are ever conformedto Christ, we must bear His
cross.(3)In glory. If we be cross bearers we shallbe crown wearers.
II. WHY SHOULD WE BE TRANSFORMEDAS UNTO THE IMAGE OF
CHRIST? Well may we desire to bear the image of Christ, because —

1. It is that which we lostin Eden. If Eden were a sorrowfulloss, and if it be
desirable to obtain its paradise again, surely the image of God must be
desirable first and foremostof all.
2. It is the ultimate end of God's decree. I do not read that the saints are
predestinated to paradise, but to be conformed to the image of His dear Son,
that He may be the first-born among many brethren.
3. It is the Spirit's greatwork in us. When we are regenerated, the new man is
put into us; and the new man is renewedin the image of Christ Jesus. The
moment that a sinner believes, there is put into him the first germ of a perfect
Christ; it needs but that it should be nourished by the Spirit, and it will grow
into the perfect stature of a man in Christ.
4. It is our highestglory on earth, and our crowning privilege above. What
more glorious for a man than to be like Christ?
III. IS IT POSSIBLE? "Ihave tried," says one, "to make myself like Christ,
and I cannot." Indeed, thou canstnot. This is art which excels all art. Why,
the most wondrous painters, who have never failed before, always fail in the
portrait of Christ. They cannot paint the chief among ten thousand, the
altogetherlovely. Orators, before whose eloquence men have been swayedas
the waves are tossedby the wind, have confessedtheir inability to reachthe
excellencesofChrist. Divinest poets have been compelled to lay down their
harps, and relinquish all hope ever to sing the song of songs concerning this
fairestSolomon. And must it not be a vastly harder task for a man to be made
like Christ? Indeed, if this were our work, it were impracticable, and we
might dissuade you from the task. But it is not your work, it is God's work. It
was God who predestined us to be conformedto the image of His Son; and
God who made the decree will fulfil it Himself. But wherein lies the hardness
of our being made like Christ? It lies —
1. In the material to be workedupon. "Oh," saith one, "there is never a
possibility of making an image of Christ out of me. I am but a rough hewn
stone of the quarry; friable, unworkable;the chiselwill only blunt its edge
upon me." But what matters the material when you know the greatartificer?
To Him all things are possible.

2. In the world we live in. "How can I be like Christ?" saith another. "If you
would build a monastery, and let us all live as Christian brethren together, it
might be possible;but I have to mix with men that blaspheme; and my
business is so trying to the temper. And then our trade has so many
temptations in it. We getone touch, as it were, put into the picture on a
Sunday, and we think we shall be like Christ one day; but the devil puts six
black touches in during the week, andspoils the whole; it is not possible we
should everbe like Christ." But God says it shall be done. Of course Satan
will do his bestto stay God's decrees;but what shall become of anything that
stands in the way of God's decree?
3. In the perfectionof the image. "If it were to be like David, Josiah, orsome
of the ancient saints, I might think it possible;but to be like Christ, who is
without spot or blemish, I cannot hope it. It were presumption for such a
fallen worm as I, to hope to be like Christ." And did you know it, that while
you were thus speaking, youwere really getting the thing you thought to be
impossible? When you bowed before that image overawed, do you know it was
because you beganto be made like it? When I come to love the image of
Christ, it is because I have some measure of likeness to it. And if you as
believers will look much at Christ, you will grow like Him.
(C. H. Spurgeon.)
H. Drummond.
The Christian life is the only life that will ever be completed. Apart from
Christ the life of man is a broken pillar, the race of men an unfinished
pyramid. One by one in sight of eternity all human ideals fall short, one by
one before the open grave all human hopes dissolve. The Laureate sees a
moment's light in Nature's jealousyfor the Type; but that, too, vanishes.
"So carefulof the type," but no
From scarifiedcliff and quarried stone

She cries, "A thousand types are gone;
I care for nothing, all shall go."All shall go? No;one Type remains. "Whom
He did foreknow He also did predestinate to be conformed to the image of His
Son." And "whenChrist who is our life shall appear, then shall ye also appear
with Him in glory."
(H. Drummond.)
The glorious exemplar
A celebratedphilosopher of antiquity, who was nearly contemporary with
Christ, but who could have known nothing of what was going on in Judaea,
and who, alas!did not always "reck his own rede " — wrote thus to a younger
friend, as a precept for a worthy life: "Some goodman must be singled out
and kept ever before our eyes, that we may live as if he were looking on, and
do everything as if he could see it." Let us borrow the spirit, if not the exact
letter, of that precept, and address it to our young men. Keep ever in your
mind and before your mind's eye the loftiest standard of character. You have
it, we need not say, supremely and unapproachably, in Him who spake as
never young man spake, andlived as never man lived, and who died for the
sins of the world. That characterstands apart and alone.
The image of Christ
J. Krummacher.
It has been said by some one, suppose the sun in the heavens, which
enlightens, warms, and fructifies everything, were a rational being that could
see everything within the reach of its beams, it would then behold its own
image in every sea, in every river, in every lake, and in every brook — nay, it
would even see itself reflectedon the loftiest mountains of ice;and would it
not, in the abundance of its joy at such glorious radiance, forgetting itself,
embrace all these oceans,seas, andrivers, nay, the very glaciers, in its arms,

and delight over them? Thus Jesus Christ, the Sun of Righteousness, beholds
His image and Divine work in every renewedsoul as in a polished mirror.
(J. Krummacher.)
Likeness to Christ
Upon the occasionofVoltaire's visit to England in the lastcentury he became
acquainted with the saintly life and devoted labours of Fletcherof Madeley, of
whom he remarked, "This is the true likeness and characterofJesus Christ."
God's means of conforming us to Christ
A Christian friend calling upon a poor old woman in Scotland expressed
sorrow at seeing her suffer so much pain. "Oh," saidJeanie, "its just an
answerto prayer. Ye see, I've long prayed to be conformed to the image of
Christ; and, since this is the means, I've naething to do wi' the choosin'o'
them. That's the end I seek.It is ours to aim at meetness forHis presence, and
to leave it to His wisdom to take His ain waywi' us. I would rather suffer than
sin any day."
"Developing" the image
E. A. Rand.
I was in the photographer's dark little closet. He had in his hand the little
plate of glass that in the camera had been exposedto the light and had caught
upon its sensitive surface an image. But there was no appearance ofan image.
There was nothing but a cloudy surface. "If there's an image there?" saidthe
photographer, half inquiringly. But it must be "developed," he told me. He
poured upon a glass the chemicalsolution, and in a moment what a weird
change!Out of the cloud I saw the outlines of a face stealing, breaking its way
through all obscuring shadows, growing clearerand clearer, till in a moment
the artist took the plate to a window, and there it was most plainly, the picture

of a face. Developing the image! I have often thought of it in its spiritual
significance. God's work inhuman souls will vary. In all His children there is
the same positive factof the receiving of Christ's image upon the sensitive
surface of their hearts. In some that likeness comes atonce to the front of a
man's life. You see it in the very look. You hear it in the voice. You almostfeel
it in the graspof the hand, so warm, true, and sympathising. Bestof all you
see it in his life, a life flaming in its consecrationfrom the very start. There is
Christ, you say. To-day I plead for the souls where a work of grace has begun,
and yet it may be very imperfect. You believe something is there, and yet faith
may be perplexed at times when it would affirm that work. There are
inconsistenciesin the life, and you sometimes doubt if the Lord's mark is upon
the soul. Still you canbut feel that the person has come in contactwith Christ,
has caughtHis image, and, though that image is under a cloud, it only needs
to be developed. I plead for these souls. I ask for patience in their behalf. Let
us be willing to wait, just as God waits for the first faint tint of dawn to kindle
into the flaming glory of sunrise, for a seedto expand into a shoot, for your
soul and mine, so waywardand capricious, to slowly, slowly come round to a
place at His feet. Thomas Erskine said, "If we are faithful and patient, we
shall have the life God taught to us and nourished in us. But we are in such a
hurry; we think something must be done immediately." We may apply these
wise words to our dealings with others, and so have patience with their
imperfections.
(E. A. Rand.)
The model and the facsimile
W. Birch.
I. THE TRANSCENDENTMODEL. The Word of God declares that all His
reconciledchildren are to be conformed to the image of His Son. The life of
Jesus was a plan of God. A sculpture once, on being askedwhy he smiled on a
rough block of marble which was takeninto his studio, replied, "Because Isee
an angel in it and I am going to liberate her." Well, when God lookedupon us,
though we were ugly with sin, yet in the fulness of His love He saw in us the

image of His Son. Men sometimes despairof human nature, but our Heavenly
Father keeps onworking, and in due time His reconciledchildren shall be
conformed to the transcendentModel. The strokes ofthe spiritual chiselmay
cut deep at times, but it is a part of the plan to make you perfect. We are not
told the features of God's Son, but of this we may feel assured, that the face of
Jesus was lovely. Attracted by the love which shone in His face, little children
climbed His knee, and fallen men and erring women gave up their sins and
became His disciples. We are not, however, to be conformed to the image of
His face;but to be transformed to the spirit of His life. The same rudder that
directed the spirit which made His life Divine is also to directs ours. Consider
—
1. His perfect life. We cannotsuggestthe leastimprovement in it, and there
are no flaws or stains to wish to betakenaway.
2. His submission to the will of God.
3. His true worship of God. His life was one psalm of the love of God.
4. His consecrationto God.
5. His unselfishness. ThoughHe was rich, for our sakes He became poor.
6. His cross. We have never heard of any but Jesus who was willing not only to
bear the penalty of others, but the guilt of their sins?
II. THE INESTIMABLE PRIVILEGE OF BEING CONFORMED TO THE
IMAGE OF CHRIST. When He was transfigured, He was so surpassingly
beautiful that the disciples cried, "Master, itis goodfor us to be here!" When
the sun goes downon a dark and dull evening, it sometimes lights up the
clouds just above your head, and makes them goldenwith beauty. It is like the
time when Stephen the martyr was being stoned to death. While he knelt on
the ground, he lookedup into the heavens and cried, "I see Jesus standing on
the right hand of God." And the light from heavenshone with such splendour
upon his face that it was like that of an angel. And when we see Jesus, we shall
be like Him. We shall not be made into His image like —

1. A picture, which a painter desires above all things be placedin a right light.
Some people canonly exhibit holy charity in the house of prayer; but the
reconciledchildren of God are to be conformed to the image of Jesus on the
Exchange, in the factory, and the street. We do not need to be put into a
particular light.
2. A statue. When we look at the figure of Wellington, who can imagine that
grim statue ever crying, "Up Guards, and at 'em"? We are to have life and
vigour.
3. An actor, when he is on the stage, feels forthe moment that he is really the
man he is representing; but eventually goes home a common man. But the
true Christian does not weara seamlessrobe and sandals;he is a living
embodiment of Christ.
(W. Birch.)
The true ideal of manhood
D. Thomas, D.D.
I. CHRIST IS THE GRAND IDEAL OF MANHOOD. "The image of His
Son." Not the corporealnor the mental image, but the moral character. This
is —
1. A perfectideal.(1) He was without blemish. "He did no sin." His judge
could find no fault in Him; and He challengedHis enemies to convince Him of
sin.(2) He possessedeveryvirtue, grace, lofty aspiration. There have been men
who have had many virtues, but they have been associatedwith many salient
imperfections. , a model in some respects, was so inconsistentthat, having
spent his life in exposing popular superstitions, his last request was that a bird
might be sacrificedto Esculapius. and Seneca hadmany virtues; but the one
was infected with vanity, and the other was mean-spirited and greedy to a
fault. So with the bestof the old Hebrew men; and even apostles hadtheir
faults. But you cannot put your hand on a single flaw in Christ's character,
nor point to an excellence that did not dwell in Him.(3) Not only had He all

virtues, but all His virtues were harmonious. There is in Him an exquisite
balancing of the passive and the active, the masculine and the feminine
virtues. He is indignant, but never boisterous;tender, but never weak;
resolute, but never obstinate;condescending, but never familiar.
2. It is a soul-approving Ideal. By the laws of man's moral constitution he is
bound to approve of this Ideal. A man wants a mansion; the architectgives
him a plan so accordantwith his own taste that he is bound to acceptit.
Another man wants something cut in marble; the sculptor presents an object
that comes up to his loftiest ideas, and he is bound to acceptit. So man wants a
model character;and God gives him an Ideal that meets his highest
conceptions ofthe morally beautiful, and he is bound to acceptHim. And all
men alike. There are ideals in architecture, painting, poetry, costume, which
some may admire, but others loathe. But here is an Ideal that commends itself
to the deepestsoulof every man. It fits every soul — no soul too small for it,
no one too large. It is literally "the Desire ofall nations," that for which
humanity has been hungering through all ages and lands.
3. It is a universally attainable Ideal. A man may give an ideal of painting, and
to practicalmen, and they may say it is too difficult to work out; but not so
with this Ideal of character. The most imitable characteris that which is —(1)
The most admirable. We imitate only what we admire.(2) The most
transparent. There are characters so misty that you cannot discern the
principles that rule them; these you cannot imitate.(3) The most
unchangeable. A fickle characterwould be beyond your imitation. Christ
answers in the highest degree allthese conditions.
II. MAN'S CONFORMITYTO THIS IDEAL IS GOD'S
PREDESTINATION. Whomdid He foreknow? Notsome men, but all men;
not some things, but all things. The idea is, that all the men He foreknew He
ordained to have one grand Ideal of characterto aim at and to conform to.
God has predestinatedthat all men, to have health, must attend to certain
conditions; that all men shall commence their existence in infancy, shall go on
through the various stages, andin the end go back to dust. And likewise God
has foreordainedthat all men shall form their characterafter the Ideal of

excellence embodiedin Christ. This is the grand purpose of God in relation to
humanity. Conclusion:Learn from this —
1. The transcendent value of the four Gospels. In other parts of the Bible you
are brought into the presence oflegislators, historians, prophets, apostles. But
here you are brought into the presence ofChrist Himself. Elsewhere youhave
scatteredstar-beams;but here you have the Sun Himself.
2. The grand work of the Christian preacher. To exhibit Christ, who is the
Chief among ten thousand, and the altogetherlovely, and to urge men to love
Him.
(D. Thomas, D.D.)
God, in the moral restorationof man
D. Thomas, D. D.
This passagehas been the battleground of Calvinism and Arminianism. The
best way to geta clearidea of such controvertedpassages, is to ignore the
conflicting opinions that they have started, and study them in the light of
common sense, the light of their context, the light of the generalscope of
biblical teaching, and in humble dependence upon the Spirit for help. If we
look at these verses in this waywe shall see nothing that is not found in
connectionwith every other Divine operation. Any work which an intelligent
being has accomplished — whether it be in husbandry, architecture,
legislation, or science — always implies an executive agency, a presiding plan,
and a previous knowledge onwhich the plan is based. These three things we
have in the text concerning God, in the work of man's restoration. The result
comes out of the agency;the agencycomes out of the plan; the plan comes out
of a previous knowledge. We infer —
I. THAT MAN'S RESTORATIONIS THE RESULT OF GOD'S AGENCY.
God —
1. Calls —

(1)By the admonitions of conscience;
(2)By the events of history;
(3)By the ministry of His word;
(4)By the strivings of His Spirit. He calls sometimes through the thundering
voice of law, and sometimes through the melting accents oflove.
2. Justifies. Justificationis a forensic term, but it does not conveyforensic
ideas. An accusedpersonin the court of human judicature is justified when
the verdict of "Not guilty" is returned; and he may be pronounced "Not
guilty" on three different grounds —(1) Actual innocence.(2)Regretted
accident. He might have committed the act, but contrary to wish.(3) Judicial
ignorance, orfailure on the part of the judge and jury to getat all the
evidence. But no man, before God, could be pronounced "Notguilty" on any
of these grounds. All that evangelicaljustificationmeans is, that Godtreats
the guilty as if they had never sinned — overlooking the past.
3. Glorifies. Man's body, intellect, character, and condition, are now
inglorious. God will glorify the whole. "We shall be like Him."
II. THAT GOD'S AGENCY IS GOVERNED BYA PLAN. Some beings act
from instinct, impulse, habit; but God acts from plan.
1. What is this plan? It is to save men.(1) By assimilating them to the image of
Christ. "He also did predestinate," etc.;that they should be governedby the
same principles that govern Him; animated by His Spirit; consecratedto the
same greatcause for which He gave His life.(2) By subjugating them to the
authority of Christ. "ThatHe might be the first-born among many brethren!"
2. Now, Paulwould have referred God's agencyin any other department to an
eternal plan. As a pious man, he would refer everything that was goodto God;
and as an intelligent man, he would refer everything to the plan of God. Had
he been writing on agriculture, he would have tracedevery blade and flower
and plant that grew to the predestination of God. But he was writing of man's
salvation, and it was only to his purpose to refer it to predestination in

connectionwith that. Predestinationis not a dream of the schoolmen, or a
dogma of Calvin, but an eternal law of the universe.
III. THAT GOD'S PLAN IS FOUNDED ON A THOROUGH
FOREKNOWLEDGEOF THE SAVED. "WhomHe did foreknow" does not
refer to all creatures, althoughGod does foreknow all creatures. Nordoes it
refer to mankind in general, although Goddoes foreknow all that shall
happen to all men. But it refers to those spokenofin the preceding verse, and
the whole chapter, as loving Him, as being His sons, etc. Note, in relation to
this foreknowledge —(1)That it does not interfere with the free agencyof the
good. A. might have such a thorough knowledge ofB.'s temperament and
tendencies, that he might predict with certainty that B. would, under certain
circumstances, adopta certainline of action; yet if B. knew not the knowledge
of A., he could not by any possibility have any influence upon his conduct. The
fact, in like manner, that God knows all about me, all that I shall ever do, has
no necessaryinfluence upon my line of action. The conduct of the Jews at the
crucifixion of Christ is an illustration.(2) That it is a ground of security for the
good. We often form plans from partial knowledge, and no soonerendeavour
to carry them out than circumstances, neverforeseen, baffle us; so that we are
obliged to abandon our projects. But not so with God. His plan is based upon
a thorough knowledge ofall future contingencies.
(D. Thomas, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(29, 30) For whom he did foreknow, he also did predestinate.—The process
already summed up under these two phrases is now resolvedmore fully and
exactly into its parts, with the inference suggestedthat to those who are under
the divine guidance at every step in their careernothing can actbut for good.

The two phrases indicate two distinct steps. God, in His infinite
foreknowledge, knew that certainpersons 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 andpower to
determine actionseemto be excluded. And yet both truths must be received
without detriment to eachother. We neither know strictly what God’s
omnipotence and omniscience are (according to a more exactuse of language,
we ought to say, perhaps, “perfectpowerand knowledge”—powerand
knowledge suchas 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
necessarypostulate if there is to be any synthesis of human life at all; for
without it there can be no distinction betweengoodand 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 kingdomis here conceived
of rather as a family. In this family Christ has the rights of primogeniture, but
all Christians are His brethren; and the objectof 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
connectionin 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 ofthe Son as the Divine Word; and (2)
supremacy or sovereigntyas the Messiah. The Messianic use of the word is

basedupon Psalm89:27, “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 ashamedto
call them brethren,” &c. There is a stress on“many.” The objectof the
Christian scheme is that Christ may not stand alone in the isolatedglory of
His pre-existence, but that He may be surrounded by a numerous
brotherhood fashioned after His likeness as He is in the likeness ofGod.
BensonCommentary
Romans 8:29. Forwhom he did foreknow — As truly repenting, believing,
and obeying the gospel;he also did predestinate, to be conformed to the image
of his Son — That is, it was his foreappointment, or predetermination, will,
and pleasure, that as Christ was, they should be in this world, 1 John 4:17,
namely, holy, harmless, undefiled, and separate from sinners, Hebrews 7:26;
that they should have in them the mind that was in him, and should walk as he
walked. But the word προοριζω, is literally, prius definio, to define, or
describe beforehand; and may be understood of God’s foretelling, by the Old
Testamentprophets, that the disciples of the Messiah, whenhe came, should
resemble him, and of their describing them as persons conformedto him.
Thus interpreted, the meaning of the verse will be, Whom he foreknew he also
describedbeforehand, as being conformedto the image of his Son, that he
might be the firstborn among many brethren — That is, the head and captain
of all the adopted children of God, among whom he will for ever shine,
distinguished from them all in rays of peculiar glory. Observe, reader, a
conformity to Christ’s image in spirit and conduct, is the mark of all those
who are foreknown, and will be glorified.
Matthew Henry's Concise Commentary
8:28-31 That is goodfor the saints which does their souls good. Every
providence tends to the spiritual goodof 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 actout of character,

corrections will be employed to bring them back again. And here is the order
of the causes ofour salvation, a golden chain, one which cannotbe broken. 1.
Whom he did foreknow, he also did predestinate to be conformed to the image
of his Son. All that Goddesigned for glory and happiness as the end, he
decreedto grace and holiness as the way. The whole human race deserved
destruction; but for reasons not perfectly known to us, God determined to
recoversome by regenerationand the powerof 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 effectualcall, 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 gospelcall. The love of God, ruling in the
hearts of those who once were enemies to him, proves that they have been
calledaccording 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 againstthe gospelcall, abide under guilt and wrath. 4. Whom he justified,
them he also glorified. The powerof corruption being brokenin effectual
calling, and the guilt of sin removed in justification, nothing can come
betweenthat soul and glory. This encouragesour faith and hope; for, as for
God, his way, his work, is perfect. The apostle speaks as one amazed, and
swallowedup in admiration, wondering at the height and depth, and length
and breadth, of the love of Christ, which passethknowledge.The more we
know of other things, the less we wonder; but the further we are led into
gospelmysteries, the more we are affectedby them. While God is for us, and
we keepin his love, we may with holy boldness defy all the powers of
darkness.
Barnes'Notes on the Bible
For whom he did foreknow - The word used here προέγνω proegnō has been
the subjectof almostendless 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 subjectof almostendless 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 "certainknowledge."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 subjectto doubt in the divine Mind, since it was
certainly foreknown.
(3) the event which was thus foreknownmust 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 connectionwith a divine
appointment or arrangement, since in no other waycan it be conceivedto be
certain. While the word used here, therefore, does not of necessitymeanto
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 passagedoes not affirm why, or
how, or, "onwhat 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
passagesimply teaches that he knew them; that his eye was fixed on them;
that he regardedthem as to be conformed to his Son; and that, thus knowing
them, he designatedthem 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 foreknownon account
of any faith which they would themselves exercise,orany goodworkswhich
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 consistentwith the proper meaning of the word, or be
intelligible. It is clearalso that it does not refer to external privileges, but to
real conversionand 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 passagecouldpossibly teachin strongerlanguage 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
workethall things after the counselof 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 Goddoes not determine to save people, whatevertheir charactermay
be. The decree is not to save them in their sins, or whether they be sinful or
holy. But it has primary respectto their char acter. It is that they "should be"
holy; and, as a consequenceofthis, 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 designof the decree. This is the only satisfactoryproofof
piety; and by this alone can we determine that we are interestedin his
gracious plan of saving people.
That he might be the first-born - The first-born among the Hebrews had
many specialprivileges. The idea here is,
(1) That Christ might be pre-eminent as the model and exemplar; that he
might be clothedwith specialhonors, and be so regardedin his church; and
yet,

(2) That he might still sustain a fraternal relation to them; that he might be
one in the same greatfamily of God where all are sons;compare Hebrews
2:12-14.
Many brethren - Not a few. The purpose of Godis that many of the human
family shall be saved.
Jamieson-Fausset-BrownBible Commentary
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? "Thosewho He foreknew would
repent and believe," say Pelagiansofevery 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; 2Ti1:9). In Ro 11:2, and Ps 1:6, God's
"knowledge" ofHis people cannot be restrictedto a mere foresightof future
events, or acquaintance with what is passing here below. Does "whomHe did
foreknow," then, mean "whom He foreordained?" Scarcely, because both
"foreknowledge"and"foreordination" are here mentioned, and the one as
the cause ofthe other. It is difficult indeed for our limited minds to distinguish
them as states of the Divine Mind towards men; especiallysince in Ac 2:23
"the counsel" is put before "the foreknowledge ofGod," while in 1Pe 1:2
"election" is said to be "according to the foreknowledgeofGod." But
probably God's foreknowledgeofHis own people means His "peculiar,
gracious, complacencyin 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 conformedto 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 accursedtree;they
in that of mere men ready to perish by reasonof sin, but redeemed by His
blood from condemnation and wrath, and transformed into His likeness:He

"the First-born from the dead"; they "that sleepin Jesus," to be in due time
"brought with Him"; "The First-born," now "crownedwith glory and
honor"; His "many brethren," "whenHe shall appear, to be like Him, for
they shall see Him as He is."
Matthew Poole's Commentary
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 ofapprobation; 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 foreknowledgeof God is the
ground of our election:see 1 Peter1:2.
He also did predestinate to be conformedto the image of his Son; whom he
was pleasedto approve of, and to pitch his free love and favour upon, he
severedfrom the common lump and mass of mankind, and did appoint them
to be conformedto 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 forementionedconformity; 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 greaterportion; he is Head and Ruler of all the
family in heavenand in earth, Psalm 45:7,8.
Gill's Exposition of the Entire Bible

For whom he did foreknow,....The foreknowledgeofGod here, does not
intend his prescience ofall things future; by which he foreknows andforetells
things to come, and which distinguishes him from all other gods;and is so
called, not with respectto himself, with whom all things are present, but with
respectto us, and which is eternal, universal, certain, and infallible; for in this
sense he foreknows allmen, 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 specialpeople, whom God has
foreknown:nor is this foreknowledge to be understood of any provision or
foresightof the goodworks, holiness, faith, and perseverance ofmen therein,
upon which Godpredestinates them to happiness; since this would make
something out of God, and not his goodpleasure, the cause of predestination;
which was done before, and without any considerationof goodor evil, and is
entirely owing to the free grace ofGod, and is the ground and foundation of
goodworks, faith, holiness, and perseverance in them: but this regards the
everlasting love of God to his ownpeople, his delight in them, and
approbation of them; in this sense he knew them, he foreknew them from
everlasting, affectionatelylovedthem, 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 conformedto the image of his Son; having
perfect, distinct, specialknowledge ofthem, joined with love to them, he
predetermined, or fore-appointed them in his eternalmind, 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 chosento be holy, and through sanctificationof the Spirit, but are
never said to be conformed, made like to the Spirit, nor is the Spirit ever
calledthe 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 betweenthe sonship of Christ, and of the saints;he is the eternal and
natural Son of God, he is the one and only begottenSon, they are adopted
ones, yet in some things there is a likeness;as he is the Sonof 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 respectthem, they are the firstborn with
respectto angels;as he has an inheritance, so have they; moreover, he has a
very greatconcernin their sonship; the predestination of them to it is by him;
the blessing itself is founded on union to him, on their conjugalrelation to
him, and his assumption of their nature; it comes to them through his
redemption, and is actually bestowedonthem 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 defacedby 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 consistin perfect holiness, being freed from
the very being, as well as the power and guilt of sin; in perfectknowledge 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 relatedto the same Father, regeneratedby the same grace,
takeninto 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 evidencedby their regeneration, and doing the
will of his Father; an which relation he owns, and is not ashamedof: they are
also describedby their number, "many"; for though they are but few, when
compared with the world; yet they are many, a large number, consideredby
themselves;and among these, Christ is the "firstborn"; he is the firstborn of
God, the begottenof 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 resurrectionis 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 causalityand dignity. Christ is the firstborn with respectto all
creatures in general;he was begottenof the Fatherbefore all creatures were;
he is the first cause ofthem all, the governor, basis, and support of them: and

he is the firstborn with respectto 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 charactermay 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
secondSephira, number, or person, "Wisdom", which answers to the Son of
God.
(m) Vid. Cabala Denudata, par. 1. p. 200. & par. 2. p. 7.
Geneva Study 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.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 8:29-30. More detailed development and expressionof τοῖς κ. πρόθ.
κλ. οὖσιν,—as a continued confirmation of the οἴδαμεν, ὅτι κ.τ.λ. “Forthis
divine plan of salvationadvancing from the πρόθεσις to the πλῆσις, leads the
Christian safely and surely to the δόξα;” hence it is not conceivable that
anything whatever, in opposition to this plan, should exercise otherthan a
beneficialinfluence upon them (Romans 8:31 ff.).
προέγνω] foreknew, namely, as those who should one day, in the way of the
divine plan of salvation, become σύμμορφοι τῆς εἰκόνος τ. υἱοῦ αὐτοῦ. That
this character, in which they were foreknownby God, presupposes the
subjection to faith (the ὑπακοὴ πίστεως Romans 1:5), was self-evident to the
Christian reader. Erasmus aptly remarks:“Non temere elegitDeus quos
elegit, novit suos multo antequam vocaret.” The text merely gives the
terminus of the ΠΡΟ in ΠΡΟΈΓΝΩand ΠΡΟΏΡΙΣΕ quite indefinitely,
namely: before their calling. More precise definitions, therefore (e.g. that of

Tholuck:“before the foundation of the world,” though in itself correct,
Ephesians 1:4; Ephesians 3:11), should not be here given. The taking of the
πνοέγνω in the sense ofprescience, demandedby the signification of the word,
has been followed(though with various, and in part very arbitrary, attempts
to supply that, as which the persons concernedwere foreknownby God) by
Origen, Chrysostom, Augustine, Ambrosiaster, Jerome, Theophylact,
Oecumenius, Erasmus, Paraphr., Toletus, Calovius, and others, including
Reiche, Neander, Tholuck, Reithmayr, Maier, Philippi, van Hengel, Hahn,
Ewald, Weiss, and others. The question whether this expositionor the other of
the pre-election(Calvin and others, including Rückert, Usteri, Köllner, de
Wette, Fritzsche, Krehl, Baumgarten-Crusius, and Lamping), is the true one,
cannot be got rid of by mixing up the two conceptions (Umbreit); nor is it to
be decided by dogmatic presuppositions, but simply by the usage of the
language, in accordancewith which προγ. never in the N. T. (not even in
Romans 11:2, 1 Peter1:20) means anything else than to know before-hand
(Acts 26:5; 2 Peter3:17; Jdt 9:6; Wis 6:13; Wis 8:8; Wis 18:6). Comp. Philippi
in loc., and his Glaubenslehre, IV. 1, p. 117 ff., ed. 2. That in classicusage it
ever means anything else, cannotbe at all proved. See, on the contrary, Hom.
Cer. 258;Xen. Ap. 30; Plat. Rep. p. 426 C; Theaet. p. 203 D; Tim. p. 70 C;
Eur. Hipp. 1072;Dem. 861. 13;Lucian, Prom. 20. Comp. also πρόγνωσις and
ΠΡΟΓΝΩΣΤΙΚΌς. An appealis made to the familiar use of ΓΙΝΏΣΚ. in the
sense ofjudicial cognizance, oreven of other resolutions and decisions (Herod.
iv. 25, i. 74, 78; Thuc. iv. 30, iii. 99, and many other instances). But, in the first
place, it is never in this sense joined with the accusative ofthe personwithout
an infinitive; and secondly, there is no such precedent of usage for the
compound προγινώσκειν, current as it was in Greek authors; for the few
passagesin which it means to take forethought about something (Thuc. ii. 64.
5; Xen. Cyr. ii. 4. 11, with a very doubtful reading) are not suitable for
comparison, either as regards the sense, oras respects the union with the
personalaccusative in our passage. The incorrectnessofthis explanation is
confirmed, moreover, by the analogyof the following clauses, whichalways
add another and different idea to the one preceding. The right interpretation
remains, therefore:praecognovit(Vulg. = praescivit), which, however, is
neither to be altered, with Augustine, Vatablus, Grotius, Estius, and others,
into approbavit jam ante, to which view also Tholuck and Rückertincline (see

on Romans 7:15); nor to be taken, with Hofmann, in that sense ofγινώσκειν
which obtains in 1 Corinthians 8:3; 1 Corinthians 13:12, Galatians 4:9, 2
Timothy 2:19 (an appropriating cognizance ofwhat is akin and homogeneous,
according to Hofmann). The latter, to which also Delitzschultimately comes,
Psychol. p. 39, is incorrect, because in accordance withit the πρόγνωσις would
be a relation of communion alreadyentered into actively by God, which would
necessarilyinclude the προορισμός, and consequentlyexclude the latter as a
specialand accessoryact. For to suppose that Paul, with προέγνω and
προώρισε, does not mean two acts following eachother in succession, but
asserts the former of the persons, and the latter of the character ascribedto
them (Hofmann), is wholly groundless in presence of the clearly progressive
description of the apostle. The right view, since faith is the subjective ground
of salvation, is that held by Calovius and our older dogmatists:“quos
credituros praevidit vel suscepturos vocationem.” It is God’s being aware in
His plan, by means of which, before the subjects are destined by Him to
salvation, He knows whom He has to destine thereto. Comp. on Romans 11:2.
καὶ προώρισε] them He destined also beforehand. To what? συμμόρφ. τῆς εἰκ.
τ. υἱ. αὐτ.:to be conformedto the image of His Son, i.e. to be such as should
present the image of His Sonin their conformation. From the following εἰς τὸ
εἶναι κ.τ.λ. it is plain that Paul here means the same which in Romans 8:23 he
has designatedas υἱοθεσίαν, τὴν ἀπολύτρωσιντοῦ σώματος ἡμῶν,
consequentlythe glory to which God has predestined them, the state of the
μέλλουσα δόξα (Romans 8:18), so far as this shall be the same (even in respect
of the glorified body, Php 3:21, 1 Corinthians 15:49) as that which the exalted
Christ has. Comp. 2 Corinthians 3:18, 1 John 3:2. The fellowshipin suffering
(Calvin, Grotius, Calovius, and others)is here remote. What Paul has in view
must be the same as he denotes in Romans 8:30 by ἐδόξασε, consequently the
conformitas gloriae. This very thought of the entire glorious appearance,
which he means, has suggestedthe vivid expressionσυμμόρφ. τ. εἰκόνος;
wherefore we are not, with Chrysostom(ὅπερ γὰρ ὁ μονογενὴς ἦν φύσει,
τοῦτο καὶ αὐτοὶ γεγόνασι κατὰ χάριν), Theophylact, Bengel, andothers, to
refer it to the present υἱοθεσία. Theodorethas the right view. The conformity

of the inner being is not conveyedin the expression(Hofmann understands it
as included), but is the moral presupposition of the glory meant.
σύμμορφος (Lucian, Amor. 39), in Php 3:21 with the dative, here with the
genitive. See Bernhardy, p. 171;Kühner, II. 1, p. 295.
εἰς τὸ εἶναι κ.τ.λ.]Not an inferential clause (see onRomans 1:20), but—as the
very notion of προώρ. embraces the purpose—the final aim of προώρ.
συμμόρφ. Noris the main thought containedin ἐν πολλ. ἀδελφ., as de Wette
very arbitrarily supposes;but, on the contrary, Paul contemplates Christ as
the One, to whom the divine decree referredas to its final aim. Christ was to
fulfil His lofty commissionnot merely by standing in the relation of His glory
to the Fatheras the μονογενής, but by being the First-born among many
brethren, i.e. among many who through Him, the essentialand primordial
Son of God, should, as adopted υἱοὶ Θεοῦ, and consequently in so far as His
brethren, have attained to the same δόξα of sharing the possessionofthe
dignity and privilege (Colossians 1:18)of the First-born. Comp. also Hebrews
1:6, and Lünemann in loc.
ἐκάλεσε] Like κλητοῖς in Romans 8:28. For those who despisedthe invitation
to salvationconveyed to them through the preachers ofthe gospeldid not
belong to the called, whom God προέγνω and προώρισε; the following τούτους
κ. ἐδικ. also presupposes that the calling has been attended with the result of
the ὑπακοὴ πίστεως. Comp. on Romans 8:28. Hence the divine saving grace is
to be conceivedas working by means of the word on those who become called,
namely, in opening and preparing the heart for the receptionof the word,
Acts 16:14;Php 1:6; Php 1:29; John 6:44. God has fore-knownthose who
would not oppose to His gracious calling the resistance ofunbelief, but would
follow its drawing; thereafter He has fore-ordainedthem to eternalsalvation;
and when the time had come for the execution of His saving counsel, has
calledthem, etc. (Romans 8:30). With the κλῆσις begins the executionof the

προορισμός in accordancewiththe πρόγνωσις; and the subjects concerned
are, in contrast to the multitude standing outside of this divine process of
salvation, the ἐκλεκτοί (Romans 8:33).
ἐδικαίωσεν]Justificationis consequently the sole ground of the glorifying;
sanctificationis added to it, in order that the justified may attain that goalin
the waythat God desires.
ἐδόξασε] Justification, as a divine act of imputation, is really (not merely
ideally or in principle, in opposition to Lipsius, Rechtfert. p. 48 f.)
accomplished;but the glorificationfalls to the future (Romans 8:21; Romans
5:2, and constantly in N. T.; comp. also 1 Corinthians 2:7, Romans 9:23).
Notwithstanding, the aoristneither stands for the future nor for the present
(in opposition to Köllner; see Herm. ad Viger. p. 746);nor does it express
anywhere in the N. T. a habit, as Flatt thinks—againstwhich view, in the
present instance, the analogyof the preceding aorists is decisive;but it
represents the de facto certainly future glorificationas so necessaryand
certain, that it appears as if alreadygiven and completed with the ἐδικαίωσεν.
“Whom He has justified, them He has—viewing the relationfrom its final
aim—therewith also glorified.” See Herm. ad Viger. p. 747;Kühner, II. 1, p.
142. In order thus to place the glorificationon the same platform of certainty
with the προέγνω, προώρισε, ἐκάλεσε, and ἐδικ., Paul selectedthe proleptic
aorist. On the other hand, the triumphant flow of the great chain of thought
and the thoroughly Pauline boldness of expression(comp. on Ephesians 2:5)
are misapprehended, if the act be regarded as accomplishedonly in the decree
of God (Grotius, Reiche, and Umbreit); or if the expressionbe referred to the
glory of God possessed“atfirst only inwardly and secretly” (Hofmann), or to
“repute with God” (Märcker), or to the bestowalof grace and υἱοθεσία here
below (Chrysostom and his followers, Ambrosiaster, Pelagius,and Erasmus),
to which also van Hengel adheres, appealing to
Expositor's Greek Testament

Jesus was the firstborn among many brothers and sisters

Jesus was the firstborn among many brothers and sisters

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Jesus was the firstborn among many brothers and sisters