unalterably fixed the number of those who should believe, just as surely

fixed unalterably the number of those who should not believe, a conclusion so

monstrous that it has only to be expressed to be rejected:

`How then shall they call on Him in Whom they have not believed? and

how shall they believe in Him of Whom they have not heard?' (Rom.

In the original the word `conformed' in Romans 8:29 is summorphos,

which is made up of sum, `together with', and morphe, `form'.  The English

word `form' is from the Latin forma, which is but a translation and

transposition of the letters of the Greek morpha or morphe.  While the word

morphe indicates visible shape, its usage, both in its simple form and as a

compound, compels us to see in it a resemblance that is much deeper than mere

outward conformity.  We have, for example, in Romans 2:20, `a form of

knowledge', and in 2 Timothy 3:5 `a form of godliness' which was merely

external and `formal'.  In Mark 16:12 and Philippians 2:6,7, we have the word

used in the account of the appearance of the Lord to His disciples on the way

to Emmaus, and in the exhortation based on that most wonderful condescension,

when He laid aside the `form' of God by taking upon Him the `form' of a

servant.  In combination with the preposition meta, we have the familiar word

metamorphosis, a word used in

the study of insect development to indicate the change from pupa to perfect

butterfly, a wonderful illustration comparable with the argument based on the

sowing of seed used by the apostle in 1 Corinthians 15.

Again we find the word in Matthew 17:2 and Mark 9:2, where it is

translated `transfigured'.  In Philippians 3:21, future resurrection glory is

in view, the word, `change' being metaschematizo, and the words `fashioned

like' being summorphon.

The primary meaning of `form' is uppermost in most of these references.

We note the change from that which is external to that which is within in

Galatians 4:19 when the apostle says, `my little children, of whom I travail

in birth again until Christ be formed in you', and again in Romans 12:2,

where we have the two words suschematizo and metamorphoo translated

`conformed' and `transformed' respectively.  The difference between the two

may be better appreciated if we remember that morphe deals more with organic

form, and schema with external appearance.

`And be not conformed to this world (age): but be ye transformed by the

renewing of your mind' (Rom. 12:2).

Here it is most evident that the transformation is internal and not

merely outward and visible.  Again, in 2 Corinthians 3:18, the words `changed

into the same image' must not be construed to refer only to a future

resurrection likeness, but to a present spiritual anticipation.  Lastly, the

words occurring in Philippians 3:10, `being made conformable unto His death',

refer to the present spiritual transfiguration that anticipates `conformity

to the body of His glory' in that day (Phil. 3:21).

With this thought we return to Romans 8:29.  Conformity to the image of

His Son is to be both a present experience, and a future hope; the one,

associated with the `renewing of our mind' now (Rom. 12:2), the other,