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Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans
With its soaring affirmations and profound statements of salvation in Christ, Romans 8 is a high point in Pauline theology. But what does Paul mean when in 8:29 he speaks of being "conformed to the image of his Son"? Remarkably, there has been little scholarly attention awarded to this Pauline statement of the goal of salvation. And yet in Christian piety, preaching, and theology, this is a treasured phrase. Surprisingly, its meaning has been variously and ambiguously expressed. Is it a moral or spiritual or sanctifying conformity to Christ, or to his suffering, or does it point to an eschatological transformation into radiant glory? In Conformed to the Image of His Son , Haley Goranson Jacob probes and reopens a text perhaps too familiar and a meaning too often assumed. If conformity to the image of the Son is the goal of salvation, a proper understanding is paramount. Jacob points out that the key lies in the meaning of "glory" in Paul's biblical-theological perspective and in how he uses the language of glory in Romans. For this investigation of glory alone, her study would be valuable for the fresh understanding she brings to Paul's narrative of glory. But in introducing a new and compelling reading of Romans 8:29, this is a study that makes a strong bid to reorient our understanding of Paul's classic statement of the goal of salvation.
312 pages, Paperback
Published July 17, 2018
About the author
Haley Goranson Jacob
2 books10 followersHaley Goranson Jacob (PhD, University of St Andrews) is an assistant professor of theology at Whitworth University in Spokane, Washington. She has published reviews in both Review of Biblical Literature and Theology. Before pursuing her doctorate, Haley spent her time traveling across the globe, visiting places such as Lithuania, Kyrgyzstan, Yellowstone, Cooke City, Scotland, Paris, and Germany.
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Displaying 1 - 23 of 23 reviews
May 15, 2021
A fantastic book! Meticulously argued. Very illuminating.
I had thoght about just reading the conclusion to each chapter, but it was well worth my time to read the whole thing.
I had thoght about just reading the conclusion to each chapter, but it was well worth my time to read the whole thing.
September 23, 2018
Summary: An in-depth exploration of the meaning of Romans 8:29b-30, arguing that conformity to the image of the His Son has to do with our participation in the Son's rule over creation, which is our glorification.
"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." Romans 8:29-30, English Standard Version
Generations of believers have thrilled to the language of this passage in Romans 8 and its description of the glorious destiny of believers to be conformed to the image of Christ the Son. But what does that all mean? This was the question Haley Goranson Jacob asked, and the answers she found in commentators, when they did address the language of "conformed to the image of his Son" and "glorified" was all over the map. That question became Jacob's dissertation study, and subsequently this book.
Jacob contends that instead of some form of spiritual, moral, physical or sacrificial conformity or a reference to a shared radiance with Christ's glory, this verse points to our participation in the exalted calling of Christ as the second Adam and glorious king to rule with him over the creation as his vicegerents. And she argues that this is what it means for us to be glorified--to share in the Son's glorious rule over creation.
Jacob makes a careful case for her thesis. She begins by a study of the background of the use of cognates for "glory" in the Septuagint and Apocalyptic literature, applying semiotic theory, and concludes that while there are varied usages, the most common, whether applied to humans or God is not radiance or splendor, but rather on exalted status or honor. She turns to Romans, noting echoes of Genesis 1:26-27 and Psalm 8, in the glory of the Son, the lost glory of humanity's dominion over creation, and its restoration through the work of Christ. To strengthen the link between Christ the Son and humanity, she looks at the language of participation in Paul's writing and contends that it is participation in the vocation of Christ, both in suffering and in exaltation over all creation.
Having laid this groundwork, she turns to Romans 8:29b-30. First she looks at the language of Sonship, and the echoes of the promised Davidic King and the new Adam. He is the firstborn, the first raised from the dead of a large family who rules over the creation he has redeemed. Believers participate as adopted sons in this rule and share in his glory--are glorified. One of the distinctives in Jacob's argument is that she argues for the truth of this in the present and that we already participate in the Son's work of redeeming a groaning creation, that this is the purpose Paul speaks of in Romans 8:28, that we participate in the working for good of all things.
The prospective reader should be warned that this is scholarly work, the turning of a doctoral thesis into a book, and that there is extensive use of Greek, and some Hebrew in the text. Nevertheless, Jacob's writing is clear and her argument is set forth step by step for the reader to follow. Her intent is not mere scholarship, but scholarship in service to the church and the edification of believers.
Jacob's point is not to deny the reality of moral transformation in Christ but to set it in the context of a larger vocation--to participate with the family of the redeemed in the rule of Christ over all creation, both now and in the new heaven and earth. This work challenges us to lift our eyes from our own spiritual progress, to the exalted Son, and the work he calls us to join him in. This is a calling to become who we were created, and then redeemed to be--image bearers who with mercy and love, care for the very good creation. The implication of this understanding extends meaning to all of our work, and has implications for the groaning creation in environmental crisis. To realize that all this comes through the foresight and wisdom of the exalted Father ought swell our hearts with renewed love and deepened affection toward the Father, Son, and Spirit whom we worship with wonder at the incredibly rich life we've been called to share.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.
"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." Romans 8:29-30, English Standard Version
Generations of believers have thrilled to the language of this passage in Romans 8 and its description of the glorious destiny of believers to be conformed to the image of Christ the Son. But what does that all mean? This was the question Haley Goranson Jacob asked, and the answers she found in commentators, when they did address the language of "conformed to the image of his Son" and "glorified" was all over the map. That question became Jacob's dissertation study, and subsequently this book.
Jacob contends that instead of some form of spiritual, moral, physical or sacrificial conformity or a reference to a shared radiance with Christ's glory, this verse points to our participation in the exalted calling of Christ as the second Adam and glorious king to rule with him over the creation as his vicegerents. And she argues that this is what it means for us to be glorified--to share in the Son's glorious rule over creation.
Jacob makes a careful case for her thesis. She begins by a study of the background of the use of cognates for "glory" in the Septuagint and Apocalyptic literature, applying semiotic theory, and concludes that while there are varied usages, the most common, whether applied to humans or God is not radiance or splendor, but rather on exalted status or honor. She turns to Romans, noting echoes of Genesis 1:26-27 and Psalm 8, in the glory of the Son, the lost glory of humanity's dominion over creation, and its restoration through the work of Christ. To strengthen the link between Christ the Son and humanity, she looks at the language of participation in Paul's writing and contends that it is participation in the vocation of Christ, both in suffering and in exaltation over all creation.
Having laid this groundwork, she turns to Romans 8:29b-30. First she looks at the language of Sonship, and the echoes of the promised Davidic King and the new Adam. He is the firstborn, the first raised from the dead of a large family who rules over the creation he has redeemed. Believers participate as adopted sons in this rule and share in his glory--are glorified. One of the distinctives in Jacob's argument is that she argues for the truth of this in the present and that we already participate in the Son's work of redeeming a groaning creation, that this is the purpose Paul speaks of in Romans 8:28, that we participate in the working for good of all things.
The prospective reader should be warned that this is scholarly work, the turning of a doctoral thesis into a book, and that there is extensive use of Greek, and some Hebrew in the text. Nevertheless, Jacob's writing is clear and her argument is set forth step by step for the reader to follow. Her intent is not mere scholarship, but scholarship in service to the church and the edification of believers.
Jacob's point is not to deny the reality of moral transformation in Christ but to set it in the context of a larger vocation--to participate with the family of the redeemed in the rule of Christ over all creation, both now and in the new heaven and earth. This work challenges us to lift our eyes from our own spiritual progress, to the exalted Son, and the work he calls us to join him in. This is a calling to become who we were created, and then redeemed to be--image bearers who with mercy and love, care for the very good creation. The implication of this understanding extends meaning to all of our work, and has implications for the groaning creation in environmental crisis. To realize that all this comes through the foresight and wisdom of the exalted Father ought swell our hearts with renewed love and deepened affection toward the Father, Son, and Spirit whom we worship with wonder at the incredibly rich life we've been called to share.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.
August 30, 2018
I’m convinced we will be hearing about this book that probes what being “conformed to the image of His Son” means for many years to come. It’s clearly a scholarly work, but anyone who has an interest in theology will see that it projects itself as paradigm shifting. Whether you agree with all the conclusions found in this volume or not, you will almost without fail find yourself thinking some thoughts you’ve never thought before. Right off the bat, you will notice in the forward by N. T. Wright that even major scholars will wrestle with it and some may be convinced.
In the introduction, we are introduced to the author’s premise. The six common viewpoints on Romans 8:29b are set forth along with an explanation of why the author finds them wanting. There’s also a brief outline and an overview of what you will find in each section of the book.
Part one of the book redefines the meaning of “glory” as found in Romans 5-8. There’s a look at Jewish literature, further probing of usage in Romans, and an explanation of what participation in Christ’s glory means. For me, I was fairly well convinced of the conclusions found in these first chapters.
Part two digs deeper into the text of Romans 8:29. There are three chapters that look at what the image of the Son means, what participation in the firstborn Son’s glory entails, and why we are purposed for conformity to Jesus Christ. I was less convinced of the conclusions found here, though I’m not sure I fully made up my mind. In any event, there’s plenty here to think about.
The criticism that I might offer for this volume was that the author made it sound like every scholar had failed by carelessness in their dealings with this passage and phrase. Further, some of the previously offered explanations that can be found in print are not quite as threadbare as Jacob would have us believe. Maybe we can overlook these negatives by seeing them more as passion than censure.
I’ll recommend this book for its importance. If you love theology, you’ll want to see this book and decide for yourself.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
In the introduction, we are introduced to the author’s premise. The six common viewpoints on Romans 8:29b are set forth along with an explanation of why the author finds them wanting. There’s also a brief outline and an overview of what you will find in each section of the book.
Part one of the book redefines the meaning of “glory” as found in Romans 5-8. There’s a look at Jewish literature, further probing of usage in Romans, and an explanation of what participation in Christ’s glory means. For me, I was fairly well convinced of the conclusions found in these first chapters.
Part two digs deeper into the text of Romans 8:29. There are three chapters that look at what the image of the Son means, what participation in the firstborn Son’s glory entails, and why we are purposed for conformity to Jesus Christ. I was less convinced of the conclusions found here, though I’m not sure I fully made up my mind. In any event, there’s plenty here to think about.
The criticism that I might offer for this volume was that the author made it sound like every scholar had failed by carelessness in their dealings with this passage and phrase. Further, some of the previously offered explanations that can be found in print are not quite as threadbare as Jacob would have us believe. Maybe we can overlook these negatives by seeing them more as passion than censure.
I’ll recommend this book for its importance. If you love theology, you’ll want to see this book and decide for yourself.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
February 19, 2021
And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.
Key Content & Strengths:
Haley Jacob communicates our salvations telos is not to save us “from the world but for the world.” In other words, our existence in participating with Christ is intended to reverse the affects of the fall and to bring humanity back into a pre Adamic fallen state. Jacobs provides text in Romans 5:17, 6:11 and 8:18-26 that cover Kingdom-esque language of reign and domination, juxtaposing between Adam and Christ, death and life. Death no longer has reign over us. Therefore Christ was able to restore humanity to live our Genesis 1:26-27 and Psalm 8 vocation, namely, to rule over the earth, tend the garden, watch and care for creation via union and association with Christ.
The problem, Haley asserts, is that most theologians understanding of συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ have been expressed with great ambiguity. Jacobs lists a slew of scholars and explanations that are unsubstantiated. To list a few: 1) conforming to the image means being sanctified into His likeness. 2) conforming to His image means to receive the same form as Christs body. (Haley PG. 3 kindle) The apex of Romans 8:28-30 is found at the end- ἐδόξασεν/δόξαξω. In order to understand what conforming to the image of his son means, Haley strongly suggests understanding δόξα.
Haley covers the lexical analysis of δόξα to mean a symbolic and anthropomorphic imagery as unsurpassed honor or unequaled status. δόξα does not mean some otherworldly radiance imagery. δόξα, according to Haley, is important because glory is our telos or apex in Romans 8:30. “Understanding glory as humanity’s honorable position associated with its dominion over the created order as God’s vicegerent will be fundamental to understanding “conformed to the image of [God’s] Son”(PG 121 kindle) “δόξα therefore is humanities “restoration of status of honor associated with its created purpose of dominion.”
The συμμόρφους/transformation of status and honor is communicated by Paul in various terms, not least “adoption, justification, redeemed, reconciled with God; New creation.” In one sense, our transformative status of honor is an ontological truth, Haley writes. Examples include justification and adoption. On the other hand we participate in union with Christ in His suffering, cruxifixction, death, and resurrection. This is the logical outcome of our ontological transforming activity of God in us. In Romans 6:4-8 Gorman asserts that “participation language remains apt since the verse refers to the state of being associated in common experience—the death of Christ. Thus, the phrase underscores the participation in which believers partake; they are joined with Christ in the co-experience of his death.” (PG. 137 kindle)
Haley wraps up her dissertation by coupling union with Christ and His work as a present reality of all believers. Glorification is not subsequent to our physical death but a present reality manifested in every believers life as a new humanity in the likeness of Christ.
Weaknesses:
While disagreeing with a scholar like Jacobs is no easy feat, I posit that her use of Psalms 8 relies too much on a song and reflection of a mans prayer for ontological truth. Genesis 1:26-27 and Romans 6-8 has enough supporting text to contribute to Haleys thesis’. I hesitate to formulate theological truths from psalms. This does not mean there aren’t truths in the book of songs. I am merely stating that formulating theological concepts through psalms is an area I tread carefully since the purpose and intention of Psalms is to sing praises and prayers to their God.
Haleys quote of Tannehill regarding baptism is another point of contention. Haley asserts that through participating in Christs death and resurrection we are transferred from one dominion to another. While true, Haley states ambiguously that the transferring process in done through baptism. Jacobs quotes Tannehil who writes “Paul thus identifies baptism [in Rom 6:4-5] as the locus for the destruction of the old identity and the acquisition of the new.” (PG 136 kindle) Haley relies far too much on her predisposition of the concept of baptism. Baptism alone is a phd study. Where and when did baptism originate? Why did God allow and use it as a means of Gods work with humanity? What does baptism entail? For one, no passage in the Old Testament covers baptism. And in the new we enter a world with words like demons, synagogue, pharisee, sadducees, baptism, and the like were not mentioned in the Hebrew canon.
A thorough assessment of second temple Judaism is necessary to understand baptism and Jacobs uses baptism in passing despite it being the “locus” for the death of the old and acquisition of the new. No explanation was provided for baptism, which was her argument as to how one is transferred dominion and ascribed honor and new allegiance. On one hand we have many scholars who believe baptism refers to actual water immersion, on the other scholars argue it’s a symbolic baptism from death to life, from reign of sin to reigning with Christ. Besides using baptism as a transient statement, perhaps Jacobs could write that baptism is the link between the ontological transforming activity of God and the logical outcome of participating with Christ via suffering, death, and resurrection.
Implications for Practice:
God did not intend to destroy the creation that He deemed to be good in Genesis 1. Nor are we to be disembodied and live in a spiritual realm(that might be a greek pagan concept). From reading Haleys book we can reasonably conclude that the implications from her book results in our work here on earth. We are not pilgrims passing through this earth. On the contrary, we are citizens of Gods kingdom here on earth and it is our duty, with Christs authority in heaven and earth, to care for creation.
Dr. Douglas Moo wrote a book on Creation Care with his son and rightly asserts that creation is not the stage in which God uses to redeem the world, but creation is the key actor in the story. Those who participate in Christ are to be as intermediary kings and queens on this earth. As God rules over all creation, we rule over the earth as well. Our responsibilities include cultivating the ground and governing over creation. (Genesis 2:15, KJV: "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.” Many of our practices today stimulates the destruction of the earth. Our rate in destroying trees, trashing the ocean, plastic/toxic waste, over cultivating the ground (Leviticus 25:1-7) and over feeding humans with processed and high caloric foods destroys both man and creation. We must take steps to live in harmony with creation by tending our garden and our temple(body).
I close with a quote from Catholic Bishops regarding Global Climate Change, “Changes in lifestyle based on traditional moral virtues can ease the way to a sustainable and equitable world economy in which sacrifice will no longer be an unpopular concept. For many of us, a life less focused on material gain may remind us that we are more than what we have. Rejecting the false promises of excessive or conspicuous consumption can even allow more time for family, friends, and civic responsibilities.”
Key Content & Strengths:
Haley Jacob communicates our salvations telos is not to save us “from the world but for the world.” In other words, our existence in participating with Christ is intended to reverse the affects of the fall and to bring humanity back into a pre Adamic fallen state. Jacobs provides text in Romans 5:17, 6:11 and 8:18-26 that cover Kingdom-esque language of reign and domination, juxtaposing between Adam and Christ, death and life. Death no longer has reign over us. Therefore Christ was able to restore humanity to live our Genesis 1:26-27 and Psalm 8 vocation, namely, to rule over the earth, tend the garden, watch and care for creation via union and association with Christ.
The problem, Haley asserts, is that most theologians understanding of συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ have been expressed with great ambiguity. Jacobs lists a slew of scholars and explanations that are unsubstantiated. To list a few: 1) conforming to the image means being sanctified into His likeness. 2) conforming to His image means to receive the same form as Christs body. (Haley PG. 3 kindle) The apex of Romans 8:28-30 is found at the end- ἐδόξασεν/δόξαξω. In order to understand what conforming to the image of his son means, Haley strongly suggests understanding δόξα.
Haley covers the lexical analysis of δόξα to mean a symbolic and anthropomorphic imagery as unsurpassed honor or unequaled status. δόξα does not mean some otherworldly radiance imagery. δόξα, according to Haley, is important because glory is our telos or apex in Romans 8:30. “Understanding glory as humanity’s honorable position associated with its dominion over the created order as God’s vicegerent will be fundamental to understanding “conformed to the image of [God’s] Son”(PG 121 kindle) “δόξα therefore is humanities “restoration of status of honor associated with its created purpose of dominion.”
The συμμόρφους/transformation of status and honor is communicated by Paul in various terms, not least “adoption, justification, redeemed, reconciled with God; New creation.” In one sense, our transformative status of honor is an ontological truth, Haley writes. Examples include justification and adoption. On the other hand we participate in union with Christ in His suffering, cruxifixction, death, and resurrection. This is the logical outcome of our ontological transforming activity of God in us. In Romans 6:4-8 Gorman asserts that “participation language remains apt since the verse refers to the state of being associated in common experience—the death of Christ. Thus, the phrase underscores the participation in which believers partake; they are joined with Christ in the co-experience of his death.” (PG. 137 kindle)
Haley wraps up her dissertation by coupling union with Christ and His work as a present reality of all believers. Glorification is not subsequent to our physical death but a present reality manifested in every believers life as a new humanity in the likeness of Christ.
Weaknesses:
While disagreeing with a scholar like Jacobs is no easy feat, I posit that her use of Psalms 8 relies too much on a song and reflection of a mans prayer for ontological truth. Genesis 1:26-27 and Romans 6-8 has enough supporting text to contribute to Haleys thesis’. I hesitate to formulate theological truths from psalms. This does not mean there aren’t truths in the book of songs. I am merely stating that formulating theological concepts through psalms is an area I tread carefully since the purpose and intention of Psalms is to sing praises and prayers to their God.
Haleys quote of Tannehill regarding baptism is another point of contention. Haley asserts that through participating in Christs death and resurrection we are transferred from one dominion to another. While true, Haley states ambiguously that the transferring process in done through baptism. Jacobs quotes Tannehil who writes “Paul thus identifies baptism [in Rom 6:4-5] as the locus for the destruction of the old identity and the acquisition of the new.” (PG 136 kindle) Haley relies far too much on her predisposition of the concept of baptism. Baptism alone is a phd study. Where and when did baptism originate? Why did God allow and use it as a means of Gods work with humanity? What does baptism entail? For one, no passage in the Old Testament covers baptism. And in the new we enter a world with words like demons, synagogue, pharisee, sadducees, baptism, and the like were not mentioned in the Hebrew canon.
A thorough assessment of second temple Judaism is necessary to understand baptism and Jacobs uses baptism in passing despite it being the “locus” for the death of the old and acquisition of the new. No explanation was provided for baptism, which was her argument as to how one is transferred dominion and ascribed honor and new allegiance. On one hand we have many scholars who believe baptism refers to actual water immersion, on the other scholars argue it’s a symbolic baptism from death to life, from reign of sin to reigning with Christ. Besides using baptism as a transient statement, perhaps Jacobs could write that baptism is the link between the ontological transforming activity of God and the logical outcome of participating with Christ via suffering, death, and resurrection.
Implications for Practice:
God did not intend to destroy the creation that He deemed to be good in Genesis 1. Nor are we to be disembodied and live in a spiritual realm(that might be a greek pagan concept). From reading Haleys book we can reasonably conclude that the implications from her book results in our work here on earth. We are not pilgrims passing through this earth. On the contrary, we are citizens of Gods kingdom here on earth and it is our duty, with Christs authority in heaven and earth, to care for creation.
Dr. Douglas Moo wrote a book on Creation Care with his son and rightly asserts that creation is not the stage in which God uses to redeem the world, but creation is the key actor in the story. Those who participate in Christ are to be as intermediary kings and queens on this earth. As God rules over all creation, we rule over the earth as well. Our responsibilities include cultivating the ground and governing over creation. (Genesis 2:15, KJV: "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.” Many of our practices today stimulates the destruction of the earth. Our rate in destroying trees, trashing the ocean, plastic/toxic waste, over cultivating the ground (Leviticus 25:1-7) and over feeding humans with processed and high caloric foods destroys both man and creation. We must take steps to live in harmony with creation by tending our garden and our temple(body).
I close with a quote from Catholic Bishops regarding Global Climate Change, “Changes in lifestyle based on traditional moral virtues can ease the way to a sustainable and equitable world economy in which sacrifice will no longer be an unpopular concept. For many of us, a life less focused on material gain may remind us that we are more than what we have. Rejecting the false promises of excessive or conspicuous consumption can even allow more time for family, friends, and civic responsibilities.”
February 19, 2023
TL;DR: Most of the time glory means the status or honor associated with a position of power, especially when applied to humanity. This has implications on how we think about glorification in the Christian life.
—
Dr. Haley Goranson Jacob persuasively argues for a renewed reading of glory in Paul’s letters. I thoroughly enjoyed reading her dissertation with a small caveat. I am clearly not the intended audience as a layperson. Those who cannot read Greek or Hebrew (like me), proceed with caution.
Jacob’s argues glory, when applied to humanity, is best understood as the status/honor associated with a position of power, rule, or authority. The idea of humanity having authority or a position of power can be found throughout the Bible but is most explicit in Genesis 1:26-27 (humanity’s vocation as royal priests that rule over creation) and Psalm 8 (a repetition of humanity’s dominion
over creation).
This definition is not completely foreign to the word glory even if it is not the first one that comes to mind. Below are a few examples of glory being used in this way:
“All glory and honor to the king!”
“The army returned victorious from the glorious battle”
“I hope to lead a life glorifying to God”
“A teacher is just a glorified babysitter”
Each of these examples uses glory in a way that doesn’t mean splendor or radiance (the most readily thought of definition of glory in Christian circles).
Armed with this fresh perspective on glory, I’ll include some of the most famous verses in Romans where Paul uses the term glory. Read each of them with the idea that glory means status/honor associated with a position of power/authority and prepare to be surprised.
“and they exchanged the glory of the immortal God for images resembling a mortal human being or birds or four-footed animals or reptiles.”
Romans 1:23 NRSV
“since all have sinned and fall short of the glory of God;”
Romans 3:23 NRSV
“that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.”
Romans 8:21 NASB2020
“and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him.”
Romans 8:17 NRSV
Jacob’s has a lot more to say on this topic and I encourage brave readers to explore her book themselves. But, in conclusion, glory does not mean holiness/sanctification. Glorification is not the completion of sanctification. It is humanity’s restored position of rule over creation as co-heirs with Jesus, the first born of the new creation. This position of authority is not just our future vocation but also something we participate in now, fulfilling Jesus’s call to bring the kingdom of God wherever we live.
So what does it mean to be co-glorified with Christ? This fresh perspective on glory offers a significant shift for Christians when contemplating our purpose in the present and future.
I will let Dr. Jacob summarize the rich implications of her work in her own words:
“I return my reader to one of the key questions of this book: What is the goal of salvation? For too long, scholars and laymen alike have myopically viewed justification and salvation as ends in themselves, whether for the benefit of the individual or of the incorporative body of Christ. The goal of salvation is believers' conformity to the Son of God- their participation in his rule over creation as God's eschatological family and as renewed humanity - but only and always with the purpose of extending God's hand of mercy, love, and care to his wider creation. This was humanity's job in the beginning; it will be believers' responsibility and honor in the future; it is God's purpose in calling his people in the present.”
—
Dr. Haley Goranson Jacob persuasively argues for a renewed reading of glory in Paul’s letters. I thoroughly enjoyed reading her dissertation with a small caveat. I am clearly not the intended audience as a layperson. Those who cannot read Greek or Hebrew (like me), proceed with caution.
Jacob’s argues glory, when applied to humanity, is best understood as the status/honor associated with a position of power, rule, or authority. The idea of humanity having authority or a position of power can be found throughout the Bible but is most explicit in Genesis 1:26-27 (humanity’s vocation as royal priests that rule over creation) and Psalm 8 (a repetition of humanity’s dominion
over creation).
This definition is not completely foreign to the word glory even if it is not the first one that comes to mind. Below are a few examples of glory being used in this way:
“All glory and honor to the king!”
“The army returned victorious from the glorious battle”
“I hope to lead a life glorifying to God”
“A teacher is just a glorified babysitter”
Each of these examples uses glory in a way that doesn’t mean splendor or radiance (the most readily thought of definition of glory in Christian circles).
Armed with this fresh perspective on glory, I’ll include some of the most famous verses in Romans where Paul uses the term glory. Read each of them with the idea that glory means status/honor associated with a position of power/authority and prepare to be surprised.
“and they exchanged the glory of the immortal God for images resembling a mortal human being or birds or four-footed animals or reptiles.”
Romans 1:23 NRSV
“since all have sinned and fall short of the glory of God;”
Romans 3:23 NRSV
“that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.”
Romans 8:21 NASB2020
“and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him.”
Romans 8:17 NRSV
Jacob’s has a lot more to say on this topic and I encourage brave readers to explore her book themselves. But, in conclusion, glory does not mean holiness/sanctification. Glorification is not the completion of sanctification. It is humanity’s restored position of rule over creation as co-heirs with Jesus, the first born of the new creation. This position of authority is not just our future vocation but also something we participate in now, fulfilling Jesus’s call to bring the kingdom of God wherever we live.
So what does it mean to be co-glorified with Christ? This fresh perspective on glory offers a significant shift for Christians when contemplating our purpose in the present and future.
I will let Dr. Jacob summarize the rich implications of her work in her own words:
“I return my reader to one of the key questions of this book: What is the goal of salvation? For too long, scholars and laymen alike have myopically viewed justification and salvation as ends in themselves, whether for the benefit of the individual or of the incorporative body of Christ. The goal of salvation is believers' conformity to the Son of God- their participation in his rule over creation as God's eschatological family and as renewed humanity - but only and always with the purpose of extending God's hand of mercy, love, and care to his wider creation. This was humanity's job in the beginning; it will be believers' responsibility and honor in the future; it is God's purpose in calling his people in the present.”
August 21, 2018
What exactly does συµµόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ (“…conformed to the image of his Son...”) mean within its own literary and theological context? Answering this question is the main project of a new 312 page softback, “Conformed to the Image of His Son: Reconsidering Paul’s Theology of Glory in Romans” penned by Haley Goranson Jacob, assistant professor of theology at Whitworth University in Spokane, Washington. This carefully written scholarly manual methodically weaves its way through Septuagint and Koine Greek, Romans 1-8, and mounds of New Testament researchers to get to its destination. Though it is a highly specialized volume, nevertheless it is manageable for the patient and unflappable non-technical reader as well.
After N.T. Wright’s enthusiastic forward to the book, Jacob lays out her program and methodology. She openly places her premise before the reader, which she goes on to rehearse numerous times in every chapter, “conformity in Romans 8:29 refers to a functional conformity; that is, when believers are conformed to the image of the Son, they are conformed to his status and function as the Son of God who rules over creation…I will argue that this…is at the heart of Paul’s meaning…” (10-11). Through the remainder of the volume the author painstakingly unpacks this premise, and ends where she began, but bigger: “I have argued that Romans 8:29b refers to believers’ participation in the Firstborn Son’s rule over creation as God’s eschatological family and as renewed humanity. This rule is the reinstitution of humanity’s dominion over creation as God’s vicegerents, as is narrated in Genesis 1:26-28 and picked up in Psalm 8:5-8. Believers are “conformed to the image of [God’s] Son” on the basis of their adoption into God’s family (Rom 8:14-16) and thus their participation in the Messiah’s Sonship (Rom 8:29c). Adopted Chrildren of God share in the Firstborn Son’s inheritance (Rom 8:17), his possession of and rule over the earth, which is to say that they share in the Son’s glory (Rom 8:17)” (266). It’s a moderate sized book with a big purpose and large import!
In the first section of the volume (chapters 2-4) Jacob works her way through the Greek words for glory, glorification, and glorified. While there are times and places where glory can refer to God’s own theophonic splendor, more times than not, kabod and doxa etc. denote God’s status, honor, and identity as king and sovereign. When God’s theophonic splendor is being described by these words, it is a sign of God’s unsurpassed greatness, absolute power, and visual presentation of his status as king. When these words are used with regard to humans, the author shows that only in a few cases does it refer to radiance and splendor. But in the prevailing number of cases, it is speaking of exalted status, honor, authority and rule; “it is almost entirely the case that the glory given to a person (or a person’s glorification) either constitutes or is closely related to the honor, power, wealth, or authority associated with an exalted status of rule (62-3). This conclusion has great significance for Romans 1-8, especially as Paul appears to be drawing from Genesis 1.26-28 as it is reclaimed in Psalm 8; “I will argue here that throughout the letter there is an implied narrative of glory, a narrative that begins with humanity forsaking the glory of God, that is, humanity’s purposed identity and vocation (Rom 1:23; 3:23) and God’s people receiving again the glory of God (Rom 2:7, 10; 5:2; 8:17, 21, 30; 9:23). This narrative of glory forms the heart of the meaning behind Paul’s dense phrase “conformed to the image of [God’s] Son”” (98). Jacob then spends chapter 4 explaining how union with Christ in Romans 8 is an active, participatory union in Christ’s Messianic Sonship and rulership. For me personally, as I came to the end of this section, I was lost thoughtful wonder!
The second section of “Conformed to the Image of His Son” (chapters 5-7) tackles, in earnest, Romans 8:29, and precisely in its location in Romans 8. There are thought-provoking surprises in nearly every subsection. One of my favorite conclusions by the author states that physical “redemption for both creation and humanity is a means to a much greater end: freedom to fulfill God’s purpose. Only when God’s children are reinstated to their original throne – their crown of glory and position of dominion over creation as expressed in Psalm 8:5-8 – will the creation be liberated” (241). I came to a similar conclusion in my own book “Gnostic Trends in the Local Church” where I reviewed Irenaeus’s pro-creation Christology that works toward a redeemed, restored and renovated creation.
Jacob further shows how, in Romans 8, glorification, just like adoption, has both a “now” and “then” aspect. Glorification has begun, and glorification will come in utter fullness in the resurrection. “Believers are not yet glorified entirely or completely, but they nonetheless participate in the Son’s glory in the present as those whose new identity is established in the Messiah, the Son of God” (250). Therefore, according to Jacob, God’s eschatological family, whom I often call God’s heaven-on-earth people, or his new-heavens-and-new-earth household, are predestined, called, justified and glorified to bring God’s redemption to the κτίσις, the world, creation. The way it is done for now is “in part by action and in part by prayer (Rom 8:26-27)” (Ibid.).
A reader may not agree with all of Jacob’s conclusions. I know I find it difficult to completely accept some aspects of her analysis, especially since it would mean that our Bible translations have gotten it wrong for so long. However, time spent in “Conformed to the Image of His Son” is not wasted time! At the very least one will walk away thinking differently about God’s world reclamation project, our role in it, and the whole idea of glorification. This is a volume that needs to be taken up and poured over by pastors, theologians, New Testament scholars, and divinity students. Further, it would make an important addition to seminary and university libraries. If you can read Koine Greek, or if you can tolerate it and thoughtfully stay with the flow of Jacob’s arguments, you will be glad you studied this work. I highly recommend it.
My deep thanks goes out to IVP Academic for the volume they sent me at my request and used for this review. They asked nothing more of me other than an honest review. And that is what I have presented to the reader.
After N.T. Wright’s enthusiastic forward to the book, Jacob lays out her program and methodology. She openly places her premise before the reader, which she goes on to rehearse numerous times in every chapter, “conformity in Romans 8:29 refers to a functional conformity; that is, when believers are conformed to the image of the Son, they are conformed to his status and function as the Son of God who rules over creation…I will argue that this…is at the heart of Paul’s meaning…” (10-11). Through the remainder of the volume the author painstakingly unpacks this premise, and ends where she began, but bigger: “I have argued that Romans 8:29b refers to believers’ participation in the Firstborn Son’s rule over creation as God’s eschatological family and as renewed humanity. This rule is the reinstitution of humanity’s dominion over creation as God’s vicegerents, as is narrated in Genesis 1:26-28 and picked up in Psalm 8:5-8. Believers are “conformed to the image of [God’s] Son” on the basis of their adoption into God’s family (Rom 8:14-16) and thus their participation in the Messiah’s Sonship (Rom 8:29c). Adopted Chrildren of God share in the Firstborn Son’s inheritance (Rom 8:17), his possession of and rule over the earth, which is to say that they share in the Son’s glory (Rom 8:17)” (266). It’s a moderate sized book with a big purpose and large import!
In the first section of the volume (chapters 2-4) Jacob works her way through the Greek words for glory, glorification, and glorified. While there are times and places where glory can refer to God’s own theophonic splendor, more times than not, kabod and doxa etc. denote God’s status, honor, and identity as king and sovereign. When God’s theophonic splendor is being described by these words, it is a sign of God’s unsurpassed greatness, absolute power, and visual presentation of his status as king. When these words are used with regard to humans, the author shows that only in a few cases does it refer to radiance and splendor. But in the prevailing number of cases, it is speaking of exalted status, honor, authority and rule; “it is almost entirely the case that the glory given to a person (or a person’s glorification) either constitutes or is closely related to the honor, power, wealth, or authority associated with an exalted status of rule (62-3). This conclusion has great significance for Romans 1-8, especially as Paul appears to be drawing from Genesis 1.26-28 as it is reclaimed in Psalm 8; “I will argue here that throughout the letter there is an implied narrative of glory, a narrative that begins with humanity forsaking the glory of God, that is, humanity’s purposed identity and vocation (Rom 1:23; 3:23) and God’s people receiving again the glory of God (Rom 2:7, 10; 5:2; 8:17, 21, 30; 9:23). This narrative of glory forms the heart of the meaning behind Paul’s dense phrase “conformed to the image of [God’s] Son”” (98). Jacob then spends chapter 4 explaining how union with Christ in Romans 8 is an active, participatory union in Christ’s Messianic Sonship and rulership. For me personally, as I came to the end of this section, I was lost thoughtful wonder!
The second section of “Conformed to the Image of His Son” (chapters 5-7) tackles, in earnest, Romans 8:29, and precisely in its location in Romans 8. There are thought-provoking surprises in nearly every subsection. One of my favorite conclusions by the author states that physical “redemption for both creation and humanity is a means to a much greater end: freedom to fulfill God’s purpose. Only when God’s children are reinstated to their original throne – their crown of glory and position of dominion over creation as expressed in Psalm 8:5-8 – will the creation be liberated” (241). I came to a similar conclusion in my own book “Gnostic Trends in the Local Church” where I reviewed Irenaeus’s pro-creation Christology that works toward a redeemed, restored and renovated creation.
Jacob further shows how, in Romans 8, glorification, just like adoption, has both a “now” and “then” aspect. Glorification has begun, and glorification will come in utter fullness in the resurrection. “Believers are not yet glorified entirely or completely, but they nonetheless participate in the Son’s glory in the present as those whose new identity is established in the Messiah, the Son of God” (250). Therefore, according to Jacob, God’s eschatological family, whom I often call God’s heaven-on-earth people, or his new-heavens-and-new-earth household, are predestined, called, justified and glorified to bring God’s redemption to the κτίσις, the world, creation. The way it is done for now is “in part by action and in part by prayer (Rom 8:26-27)” (Ibid.).
A reader may not agree with all of Jacob’s conclusions. I know I find it difficult to completely accept some aspects of her analysis, especially since it would mean that our Bible translations have gotten it wrong for so long. However, time spent in “Conformed to the Image of His Son” is not wasted time! At the very least one will walk away thinking differently about God’s world reclamation project, our role in it, and the whole idea of glorification. This is a volume that needs to be taken up and poured over by pastors, theologians, New Testament scholars, and divinity students. Further, it would make an important addition to seminary and university libraries. If you can read Koine Greek, or if you can tolerate it and thoughtfully stay with the flow of Jacob’s arguments, you will be glad you studied this work. I highly recommend it.
My deep thanks goes out to IVP Academic for the volume they sent me at my request and used for this review. They asked nothing more of me other than an honest review. And that is what I have presented to the reader.
April 14, 2022
Phenomenal book on Romans 5-8. Any and all serious students of Paul and Romans need to engage with this resource. One of the best books on Romans I have ever read. Highly technical and very academically stimulating.
September 16, 2019
I haven't read something on Romans this impactful since I started reading and studying this book 33 years ago. This book is (I believe) Goranson Jacob's doctoral thesis - and what a thesis. She tells you exactly what she plans to prove in the first chapter and then, chapter after chapter, creates a compelling and overwhelmingly convincing case for her premise. What is she proving? Simply, that we have been misreading Paul's meaning in the word "glory" and as a result haven't been fully seeing the glory of Romans 8:29-30. Instead of understanding glory as "a believer's eschatological radiance, which exudes from the resurrected body when in the presence of the radiance of God" (p21), the words for glory and glorify "primarily refer to ... concepts of honor, power, wealthy, and/or authority that come with an exalted status." In other words, glory isn't about glowing, it's about ruling in the manifest power, authority, and honor of the true King. This plays out powerfully in several key passages in Romans, but nowhere as clearly and as powerfully as in Romans 8, the theological climax of Paul's exploration of the gospel. There, we are told, God has "predestined us to be conformed to the image of his Son" - and this, Goranson Jacob argues, has little to do with looking like Jesus and everything to do with being glorified, living out the "ultimate task of which God purposed and called his children" - finally becoming what God intended us to be when he created us in his image and determined to redeem and restore us to that honor.
This is a subtle but powerful shift in perspective - at least for me. It has cast light into crevices into which I have stared long and hard trying to gain insight (Romans 5:2!). Seriously - how can one "boast in the hope of the glory of God" if that glory is an abstract expression of radiant beauty? I've tried, but am often left thinking - well, I'll get it when I get there. But to hope in the restoration of mankind to the seat vacated by Adam in his rebellion - to be crowned once again the glory of being a vice-regent with Jesus himself, the Last Adam - to have that kind significance, honor, and authority - that's a boast that lifts my soul in glory and lowers my pride in humility.
While technical in nature, the writing is accessible and even enjoyable. It is helpful to have a working knowledge of Koine (biblical) Greek - but it is a rewarding read even if you don't but are a serious student.
This is a subtle but powerful shift in perspective - at least for me. It has cast light into crevices into which I have stared long and hard trying to gain insight (Romans 5:2!). Seriously - how can one "boast in the hope of the glory of God" if that glory is an abstract expression of radiant beauty? I've tried, but am often left thinking - well, I'll get it when I get there. But to hope in the restoration of mankind to the seat vacated by Adam in his rebellion - to be crowned once again the glory of being a vice-regent with Jesus himself, the Last Adam - to have that kind significance, honor, and authority - that's a boast that lifts my soul in glory and lowers my pride in humility.
While technical in nature, the writing is accessible and even enjoyable. It is helpful to have a working knowledge of Koine (biblical) Greek - but it is a rewarding read even if you don't but are a serious student.
December 5, 2018
This book is paradigm shifting, and on the whole, almost certainly correct in its main thesis, which has massive implications for the reading of the whole of Romans and the way Christians present the gospel. I am entirely convinced by the central thesis regarding "vocational participation," and her thoughts regarding salvation as a means to an end, rather than an end itself, are in line with things I've been insisting on for a few years now. I won't belabor a lengthy summary, but, buy this book.
I will say, it had a few minor shortcomings.
1. Jacob does not at all tie her argument into Paul's comments at the start of Rom 8 concerning the "requirements of the law." This is a massive oversight, considering her argument that the specific sin of royal abdication is in view in Rom 8 rather than the more general ideas of "sin" as a larger concept. What then do we make of the first few verses of the chapter? This is hugely important, and of this she says nothing.
2. Her comments on inheritance near the end of the book are very good, but for one glaring error. She discusses the idea that the inheritance in Romans is "the whole earth," to which I agree, but in doing so she rejects Jewitts argument regarding the "relational" aspect of inheritance, and this is a mistake. Inheritance in Paul was my master's thesis at Edinburgh under Matt Novenson, and inheritance in the ST period and Gospels is my PhD thesis, and my single greatest conclusion is that across the literature inheritance is a relational term before it is anything else. In my view, her view and that of Jewitt should be seen as complementary.
3. She does not do enough to connect her account of glory with uses in DSS, which in my opinion would serve to strengthen her argument. Glory in some DSS is specifically related to vocation.
On the whole, despite these slight issues, I thought the book was fascinating, well structured, well written, and convincing. I'm sure I'll be interacting with it in the future.
I will say, it had a few minor shortcomings.
1. Jacob does not at all tie her argument into Paul's comments at the start of Rom 8 concerning the "requirements of the law." This is a massive oversight, considering her argument that the specific sin of royal abdication is in view in Rom 8 rather than the more general ideas of "sin" as a larger concept. What then do we make of the first few verses of the chapter? This is hugely important, and of this she says nothing.
2. Her comments on inheritance near the end of the book are very good, but for one glaring error. She discusses the idea that the inheritance in Romans is "the whole earth," to which I agree, but in doing so she rejects Jewitts argument regarding the "relational" aspect of inheritance, and this is a mistake. Inheritance in Paul was my master's thesis at Edinburgh under Matt Novenson, and inheritance in the ST period and Gospels is my PhD thesis, and my single greatest conclusion is that across the literature inheritance is a relational term before it is anything else. In my view, her view and that of Jewitt should be seen as complementary.
3. She does not do enough to connect her account of glory with uses in DSS, which in my opinion would serve to strengthen her argument. Glory in some DSS is specifically related to vocation.
On the whole, despite these slight issues, I thought the book was fascinating, well structured, well written, and convincing. I'm sure I'll be interacting with it in the future.
January 22, 2019
An excellent book in Pauline studies. Scholar and Bible student alike will benefit from reading this book. He discusses the use of glory in the book of Romans and places it against the background of Paul's Adamic Christology. Once the Son's Adamic features are explained, Jacob demonstrates how believers are conformed to the image of the Son and presently are bearing the glory of the Son.
Excellent discussions of Biblical theology, human vice-regency, Second Temple Backgrounds, and careful attention to Paul's argument in Romans and its relationship to glory.
Excellent discussions of Biblical theology, human vice-regency, Second Temple Backgrounds, and careful attention to Paul's argument in Romans and its relationship to glory.
August 10, 2021
Great argument on what it means to be both "glorified" and "conformed to the image of His Son" from Romans 8. As someone who sits under the literary feet of NT Wright, it was easy to sense some of the contours of his theology - Dr. Goranson Jacob frequently talks about "vocation" and other terms that frequent Wright's books. But this book takes a Wrightian thesis and brings it throughout the entirety of the Bible, climaxing in Romans 8. A fascinating, helpful, and thorough read, breathing new life into Pauline studies in ways that the stale NPP/Lutheran debate hasn't (recently).
July 17, 2021
An interesting and important exploration on the parallel between the idea of "being conformed to the image of the Son" and "glory"/"glorify" language in Romans 8. Jacob develops the main interests in the LXX and Second Temple Jewish Texts, concluding that the "glory" language has to do with honor and authority, which Paul frames through a perspective of "New-Adam" humanity that brings flourishing to the created order. In other words, the renewed people of God in Christ are conformed to his honoured position of careful dominion and rightful heir of the created order.
It was the first time I came to read on this specific topic, so I need time to let these ideas settle for a little longer before evaluating them more deeply. At first look, the book seems very well written and careful exegetically. The reconsideration of categories that are taken for granted in biblical studies is a major necessity. However, I felt at some points that Jacob moved back and forth between her own definition of 'glory' and the major scholarly tendencies of reading 'glory' in terms of radiant appearance and metaphysical transformation in resurrection (particularly in chapter 7 and the conclusion). In parallel to that, Jacob's own interest in switching the discussion focus to the present aspect of 'conformity' and 'glory'/'glorification' made her unclear on the exact transformations that the parousia, the resurrection of the dead to a new life and the earliest Christian expectations of 'new heavens and new earth' would mean. Other than that, this was an enjoyable reading.
It was the first time I came to read on this specific topic, so I need time to let these ideas settle for a little longer before evaluating them more deeply. At first look, the book seems very well written and careful exegetically. The reconsideration of categories that are taken for granted in biblical studies is a major necessity. However, I felt at some points that Jacob moved back and forth between her own definition of 'glory' and the major scholarly tendencies of reading 'glory' in terms of radiant appearance and metaphysical transformation in resurrection (particularly in chapter 7 and the conclusion). In parallel to that, Jacob's own interest in switching the discussion focus to the present aspect of 'conformity' and 'glory'/'glorification' made her unclear on the exact transformations that the parousia, the resurrection of the dead to a new life and the earliest Christian expectations of 'new heavens and new earth' would mean. Other than that, this was an enjoyable reading.
October 17, 2022
Called in the present
Dr Jacob provides delightfully fresh new optics upon Romans 8:29b, showing believer’s current, vocational participation in Christ’s ongoing messianic reign in redeeming and creating a new humanity and a new heavens and earth. Seeing “being conformed to the image” of God’s Son in this light, seeing glorifying God in this life through this prism has profound implications for biblical stewardship of our lives together on earth as we seek to do God’s will on earth as in heaven. If stewarding life can be summed up as the stewardship of labor, influence, finances, and expertise, Dr Jacobs introduces, in my view, a wonderful, new biblical-theological motivation for living life well. God owns everything and everyone. We are redeemed-liberated to be God’s stewards in participation with Messiah Jesus. What a vocational participation it is! Working the works of the participation glorifies God. Working the good works prepared beforehand for which God’s children were created in Jesus simultaneously manifests and is God’s glorify shining forth in the image of his Son. This should both excite and motivate every child of God about living life out of and for this liberating participation with Christ!
Dr Jacob provides delightfully fresh new optics upon Romans 8:29b, showing believer’s current, vocational participation in Christ’s ongoing messianic reign in redeeming and creating a new humanity and a new heavens and earth. Seeing “being conformed to the image” of God’s Son in this light, seeing glorifying God in this life through this prism has profound implications for biblical stewardship of our lives together on earth as we seek to do God’s will on earth as in heaven. If stewarding life can be summed up as the stewardship of labor, influence, finances, and expertise, Dr Jacobs introduces, in my view, a wonderful, new biblical-theological motivation for living life well. God owns everything and everyone. We are redeemed-liberated to be God’s stewards in participation with Messiah Jesus. What a vocational participation it is! Working the works of the participation glorifies God. Working the good works prepared beforehand for which God’s children were created in Jesus simultaneously manifests and is God’s glorify shining forth in the image of his Son. This should both excite and motivate every child of God about living life out of and for this liberating participation with Christ!
June 1, 2019
This book is an extremely in depth study on Romans 8 with special attention given to 8:29. It is dense and academic. The reader will get lost in some of the text if they aren’t familiar with Greek and Hebrew. Those things aside, it gives a new perspective on the goal of salvation and sanctification. It caused me to reconsider what happens when we enter into eternity and become coheirs with Christ.
March 23, 2020
A very compelling argument for what it means to be confirmed to his image and glorified even now. I found the arguments presented very convincing and making much better sense of the text, as well as presenting a much better continuity of Paul's letter to the Romans. I also think the summary connects Paul's letter back to the mission given to the church by Jesus to go and make disciples (not just "saved" people).
October 14, 2023
Prof Jacob was NT Wright's student and picks up some of his themes in Romans 8, where she offers a new translation of 8:28, "He works all things for good, with those who love God, (who are) called according to His purpose." To be in Christ is to share in the glory that Adam had and lost, that was God's initial plan for His creation. She pushes back quite a bit against the work of Caroline Johnson-Hodge here.
March 25, 2019
Definitely a scholarly book with untranslated Greek words and verses throughout. Nevertheless, it is extremely helpful in not only understanding Romans 8 in a much more holistic manner, but the goal of salvation itself.
I particularly enjoyed chapter 7’s look at the Spirit’s intercession, creation’s groaning, and God’s work in all things. It has changed the way I understand these passages.
I particularly enjoyed chapter 7’s look at the Spirit’s intercession, creation’s groaning, and God’s work in all things. It has changed the way I understand these passages.
December 18, 2018
A fantastic, thorough, and exhaustive scholarly engagement with Romans 8:29. My full review is posted on Theologian's Library.
September 6, 2020
I haven't geeked out on Greek this much in a LONG time! This is an amazing exegetical study of "glory" in Romans as it relates to the image of God. Fantastic insights, providing a grand framework for what the Good New of Jesus Christ is actually all about.
January 2, 2023
Dense for many but well stated.
One of many books I've read since becoming a student of Dr. Heiser at the AWKNG school. We need to get this and similar information out to the Church.
One of many books I've read since becoming a student of Dr. Heiser at the AWKNG school. We need to get this and similar information out to the Church.
July 7, 2019
This redefines what "Glory" is! God is all in all!
November 23, 2022
A fairly technical exploration of Paul’s theology of glory in 8:29b. Jacobs makes a steady, well thought argument that glory is two-parted. Now and to come.
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