Archive for November, 2013


“For Whom He Foreknew”–Romans 8:29

A proper understanding of the Bible’s teaching about “foreknowledge” is essential to an understanding of God’s predestined plan or purpose. The way in which we view this issue will determine how we understand the biblical doctrines of election and predestination. If we rightly understand the biblical doctrine of human depravity or inability, the idea this verse teaches that “foreseen faith” forms the basis of God’s choice of certain individuals for salvation is out of the question. That is to say, if we believe in the innate inability of an unregenerate person to seek God, the idea of God foreseeing a faith that is produced out of depraved nature, a faith that could not exist apart from divine intervention, is unthinkable. We have learned that the divine call produces faith and that the call is according to God’s eternal purpose, plan, counsel which was formed before time began. The order is, God’s purpose produces the call [God calls people because he has purposed to call them] and the call produces faith. In the scheme of those who believe in “free will” and not in “free grace,” what God purposes is determined by what he foresees will happen, and the call is unnecessary since the issue is determined by the sinner’s free will decision and not by God’s free grace. What is certain is that a sinner’s faith cannot be, at the same time, the determining factor in what God decides and the result of what God has decided.

Three Ways of Understanding “Foreknew”

We can think of the idea of foreknowledge in three ways. First, we can think of foreknowledge simply in terms of God’s omniscience of all things future. To my knowledge, the word is never used in this sense in the Bible though the idea that God knows all things future is clearly there. There is nothing “future” to God. God knows what will occur before it occurs. He dwells in eternity and sees every event as present. Isaiah 46: 10 informs us he “declares the end from the beginning and from ancient times things that are not yet done.” He knows about everything that is going to happen before it happens and he knows what his creatures will do before we do it. He knows about all his creatures and all their actions. In this sense, God foreknows everyone. Keep that thought in mind because it will become very important when we discuss the meaning of “foreknew” in Romans 8:29. The question is, does God determine what is going to happen because he foresees it, or visa versa? I believe the answer is he foresees what he has determined or purposed.

That brings us to the second sense in which “foreknowledge” is used. It is knowledge beforehand based on a divine decree. Jesus was handed over by the “determinate counsel and foreknowledge of God” (see Acts 2:23). Notice the order in which Peter mentions counsel or purpose and foreknowledge. It is not simply that God sees ahead of time what is going to happen and decides to go with it. We have already learned that God is actively involved in governing all his creatures and all their actions according to his purpose. The idea that God merely foresees what is going to happen and decides to “rubber stamp”it is foreign to the teaching of the Bible. The issue, then, is not whether God foresees the believer’s faith and final perseverance, but whether his foresight of that faith and perseverance is the reason he decided to choose them.

Third, we can think of foreknowledge as an intimate, loving, approval of people beforehand.

What Does “Foreknew” Mean in Romans 8:29?

What does the Text Actually Say?

If we simply read the plain text of Romans 8:29, do we find the words “Those in whom God foresaw faith?” Of course, unless you are reading from a paraphrase of the biblical text and not the text itself, you will not find these words. The text says absolutely nothing about God foreseeing anyone’s faith or perseverance. The text teaches that God foreknows people. Paul does not write about what he foreknew but about whom he foreknew.

God “Foresees” Everyone’s Actions and Responses

Let us assume for the moment the text actually reads “‘For whom God foresaw’ or ‘ For those whose actions and decisions God foresaw,’ he also predestinated to be conformed to the image of his Son.” What would that mean? Since God has foreseen all events and all actions of all people, and since the text indicates nothing that limits what God foresaw, it would make Paul mean that God has predestined everyone without exception to be conformed to Christ’s image. God foresaw not only the actions and responses of those who will at some point believe the gospel; he foresaw everyone’s actions and responses. Even understanding that God’s knowledge extends to an intimate, penetrating, extensive acquaintance with every person’s inmost being and personality does not alleviate the problem. He knows everyone in this way. Unless we believe God has predestined everyone to be conformed to the image of Christ, we cannot consistently believe Paul is merely speaking about God’s extensive knowledge of all people, future events and future actions.

What Does God Foresee About All Sinners?

If God’s decree to save some ( i.e., restore his image in them and bring them to glory) and pass over others was based on what sinners will invariably do when confronted with the gospel, he would have decreed to pass over everyone. As we have shown, [foreseen] faith cannot be both the basis or cause and the effect of God’s decision to save. God cannot decree to save people based on his foresight of a faith that would never exist if he had not purposed to bring it about. Do passages like Psalm 14:1-3 say anything about God seeing some who would be willing to understand the things of God and seek a loving, believing, obedient and worshipful relationship with him? Of course, the answer is that God sees exactly the opposite. God sees that no one will seek such a relationship apart from his enabling grace. Nothing short of God’s inward call and his regenerating grace will cause sinners to seek after him.

The Importance of Context

Let us assume again that Paul intends us to understand that God has predestined to conform some people to Christ’s image based on his foresight of their persevering faith. How would that idea fit into the context of Paul’s argument in this passage?

The main point Paul continues to make in these verses is that if God has justified a person, he is certain to glorify that person. He has adduced argument after argument in support of that proposition. His argument in these verses is that the believer’s glorification is certain because the entire work of salvation, the work of bringing his chosen people to glory, is God’s work in fulfillment of his eternal, electing decree. That work has been likened to a chain that is anchored in eternity past and extends to the end of time. Every link in that chain represents some aspect of God’s work. It began with his sovereign purpose to redeem a people marked out for himself. He loved these chosen people before they ever had being and determined beforehand that he would conform them to the image of his Son. Then, according to that divine determination, he calls them out of the world, effectually uniting them to his Son. Since they are in union with Christ, he declares them righteous in his sight. Additionally, he guarantees their glorification because they are in him who has already entered into his glory.

Everything in these verses concerns God’s work of bringing his chosen people to glory. Paul does not even mention God’s work of sanctification. I would presume he omits any reference to that work because, unlike justification, it brings within its scope the believer’s works of obedience which, in this life, will never be perfect. God has promised that he will ultimately bring the believer to complete and perfect holiness, but that work is anything but complete in the present.

The point is these verses are about what God does, not what believers do. It would be completely incongruous to introduce the believer’s faith into this context. God does not love sinners because he foresees we are going to love him. We love him because he first loved us.

Use of the Words “Know” and “Foreknow” in the Scriptures

The Greek verb translated “foreknew” is the aorist tense (point action, usually past tense) form of the verb proginōskō. It is a compound verb made up of the words pro-before and ginōskō to know by experience, to regard with love, approve. The word ginōskō is used to translate the Hebrew (yada) in the LXX, the Greek translation of the Hebrew O.T. Consider a few examples of this word’s usage in the Old and New Testament Scriptures.

Genesis 4:1 “Now Adam knew his wife Eve, and she conceived and bore Cain. . . .”

Psalm 1:6 “The LORD knows the way of the righteous, but the way of the ungodly shall perish.”



Matthew 1:24-25 “. . .he took his wife, but knew her not until she had given birth to a son. . . .”



2 Timothy 2:19 “ The Lord knows those that are his. . . .”

It is obvious this word is used of a knowledge that goes beyond awareness of facts about a person. Instead, it is used to express intimacy and approval. It carries with it the meaning “to regard with love.”

Consider also the use of the word proginōskō in the New Testament Scriptures:

“God has not rejected his people whom he foreknew” (Romans 11:2a).


Notice the text reads “according to the foreknowledge of God,” not “based on the foreknowledge of God.” These people were not scattered abroad because God foresaw it would happen.

“He [Jesus] was foreknown before the foundation of the world but was made manifest in the last times for the sake of you (1Pet. 1:20).

In these verses, it is the people who were foreknown, not their actions.


What should we conclude about the idea Paul meant to convey in Romans 8:29? When we consider the actual words of the text without reading our own ideas into them, the context in which they are written, and the usage of the word in the rest of Scripture, there is only one conclusion we can reach. The word means to regard with loving approval beforehand. Paul could have well written,“For whom God loved before hand, he also predestinated. . . .” God’s choice of sinners to be conformed to his Son’s image was not a cold and arbitrary decree, but was according to his great love with which he loved us, even when we were dead in trespasses(see Eph. 2:4-5).

Questions for Study

1. In what three ways can we understand the words “foreknew” and “foreknowledge?”

2. What does Romans 8:29 say about God foreseeing faith?

3. Why is the word “whom” important in verse 29?

4. Since God foreknows everyone in the sense that he knows altogether about them and knows everything they will do or choose, could Paul have been using the term in the sense of foresight of future actions in Romans 8:29? If not, why not?

5. How does what God actually sees about sinners in a state of sinful nature (Psa. 14 for example) affect the question of foreseen faith as the basis of God’s saving decree?

6. How does the context of Paul’s main argument in this section affect this question?

7. What ideas are expressed by the word ginōskō in the Bible?

8. What do we learn by considering the of the use of proginōskō in the New Testament Scriptures?

9. As it is used in the New Testament Scriptures, does proginōskō refer to a knowledge of people or of their actions and decisions?

10. How could we legitimately translate Romans 8:29?


God’s Decreed Will and His Declared Will

We must distinguish between God’s decreed (or predestined) will and his declared (or prescribed) will. They differ in that:

1. God’s decree is not revealed to us. We only know an event was decreed by God after it has occurred. God’s prescribed will is revealed to us.

2. What God has decreed always occurs (Job 9:12, 23:13; Psa. 115:3; Dan. 4:35). What God declares often does not occur.

3. What God has decreed is often contrary to what he has declared or commanded. (see Gen. 50:20; 2 Sam. 16:5-12; Lk. 22:22; Acts 2:23; 4:27-28).

4. We are not responsible to fulfill God’s decree. We are responsible to obey his declared or revealed will.

This principle has application to the issues of evangelism, prayer, and everyday Christian living. Often people ask if God has chosen to save some and pass over others, why do we need to evangelize. Won’t God save them no matter what we do or don’t do? The answer is, we witness the gospel because God has commanded us to evangelize. We are not responsible to fulfill God’s decree, but we are responsible to obey his commands. Additionally, God uses the means he has commanded to accomplish his decreed will.

If God has decreed everything that will happen, why should we pray? Again, the answer is that God uses the means he has commanded to bring about his decreed purpose. From our point of view, prayer changes the circumstances we find ourselves in. James wrote, “you don’t have because you don’t ask.” From God’s point of view, prayer is merely the means for effecting his purpose.

The same principle applies to everyday decisions about living to the glory of God. We are not to try to figure out what God has decreed for us during a given day. We are to order our lives according to God’s will revealed in his Word.

“Providence is a Christian’s diary–but not his Bible.”
Thomas Watson

Study Questions

1. In what ways must we distinguish between the decreed will of God and his revealed will?
2. How do these principles help us understand our duty relative to evangelism, prayer, Christian living.
3. Cite two verses that indicate God always accomplishes his decreed will.
4. Cite three biblical examples in which what God has decreed is contrary to his declared will.
5. Consider the following verses and answer whether “God’s will” in the verse refers to his decreed will or his declared will.
Daniel 4:35
Matt. 6:10
Matt. 23:37
Eph. 1:5
Heb. 13:21
James 1:18
2 Peter 3:9
1 John 5:14-15