@redleghunter
I like Fr. Lawrence's explanation so I will show it:
This understanding of
proginosko also informs St. Paul’s meaning in Romans 8:29, where after saying that God causes everything to work together to help us in our salvation (v. 28) he writes, that those “whom He foreknew, He also predestined to become conformed to the image of His Son, so that He might be the first-born among many brethren”. The word translated “predestined” is the Greek
proorizo/ προοριζω, literally to pre-appoint,
orizo meaning “to appoint, to order, to designate”. The word
orizo is used of a prophet ordering a meal (in Didache 11:9), and of God appointing Jesus Christ to be the Saviour (in Acts 17:31), and of Him designating Jesus as the Son of God by raising Him from the dead (in Romans 1:4). The word
proorizo therefore means that God pre-appointed those whom He foreknew would believe in Jesus to be conformed to Christ’s image. The emphasis in not on individual’s choice for or against Christ, but on corporate destiny; it does not answer the question, “Who gets saved and how?”, but rather, “What is God planning to do for those whom He foreknew would believe?” The answer: their destiny is to be conformed to the image of Christ, so that all that Christ is by nature He shares with them by grace. Thus Christ is but the first-born of many brethren; all of God’s people are pre-appointed to be like Jesus.
Paul says the same thing in Ephesians 1:4-5. Paul begins his doxology for God’s work in Christ by blessing Him because He has given us every spiritual blessing through our union with Christ in the heavenlies (v. 1). Unlike the rest of the world, Christians enjoyed heavenly and transcendent blessedness through their incorporation into Christ. This, St. Paul goes on to say, is the outworking of God’s eternal plan, for “He chose us in Him before the foundation of the world that we should be holy and blameless before Him”. In Christ and through our union with Him God “predestined us (Greek
proorizo) to adoption to sonship through Jesus Christ to Himself” (v. 4-5). Note: the content of this predestination and pre-appointing is not our inclusion or exclusion in salvation, but what such a salvation consists of— namely, being “holy and blameless before Him”, our “adoption to sonship”. As God’s sons, we are thus brothers of Christ, and He is therefore “the first among many brethren”.
Some Jews of Paul’s day indignantly insisted that if this was the case, then God was being unjust, for all Jews must be saved, regardless of whether or not they rejected Jesus (wickedly rejected, as Christians thought). Paul’s answer? “Who are you, O man, to answer back to God?” (9:20). If God wants to judge those who wickedly reject His Christ, what did they have to say about it? The potter can choose what he does with his clay, and in the same way, if He wishes, God can choose to use their prideful rejection of Christ as the catalyst of His long-deferred judgment upon them.