Romans 8:22

he flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit. This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse. Verse 2 For the law of the Spirit of life - The Gospel of the grace of Christ, which is not only a law or rule of life, but affords that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence removed from the heart. The law was a spirit of death, by which those who were under it were bound down, because of their sin, to condemnation and death. The Gospel proclaims Jesus the Savior; and what the law bound unto death, It looses unto life eternal. And thus the apostle says, whether of himself or the man whom he is still personating, the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Most people allow that St. Paul is here speaking of his own state; and this state is so totally different from that described in the preceding chapter, that it is absolutely impossible that they should have been the state of the same being, at one and the same time. No creature could possibly be carnal, sold under sin, brought into captivity to the law of sin and death; and at the same time be made free from that law of sin and death, by the law of the Spirit of life in Christ Jesus! Until the most palpable absurdities and contradictions can be reconciled, these two opposite states can never exist in the same person at the same time. Verse 3 For what the law could not do - The law could not pardon; the law could not sanctify; the law could not dispense with its own requisitions; it is the rule of righteousness, and therefore must condemn unrighteousness. This is its unalterable nature. Had there been perfect obedience to its dictates, instead of condemning, it would have applauded and rewarded; but as the flesh, the carnal and rebellious principle, had prevailed, and transgression had taken place, it was rendered weak, inefficient to undo this word of the flesh, and bring the sinner into a state of pardon and acceptance with God. God sending his own Son in the likeness of sinful flesh - Did that which the law could not do; i.e. purchased pardon for the sinner, and brought every believer into the favor of God. And this is effected by the incarnation of Christ: He, in whom dwelt the fullness of the Godhead bodily, took upon him the likeness of sinful flesh, that is, a human body like ours, but not sinful as ours; and for sin, και περι ἁμαρτιας, and as a Sacrifice for Sin, (this is the sense of the word in a multitude of places), condemned sin in the flesh - condemned that to death and destruction which had condemned us to both. Condemned sin in the flesh - The design and object of the incarnation and sacrifice of Christ was to condemn sin, to have it executed and destroyed; not to tolerate it as some think, or to render it subservient to the purposes of his grace, as others; but to annihilate its power, guilt, and being in the soul of a believer. Verse 4 That the righteousness of the law might be fulfilled in us - That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbor as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh. It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place. Verse 5 For they that are after the flesh - And here is the great distinction between Jews and genuine Christians: the former are after the flesh - are under the power of the carnal, rebellious principle; and consequently mind, προνουσιν, relish, the things of the flesh - the things which appertain merely to the present life; having no relish for spiritual and eternal things. But they that are after the Spirit - They who are regenerated, who are born of the Spirit, being redeemed from the influence and law of the carnal mind; these relish the things of the Spirit - they are spiritually minded, and pass through things temporal, so as not to lose the things which are eternal. And this, which in these apostolic times distinguished between the carnal Jew and the spiritual believer in Christ, is the grand mark of distinction between the nominal and the real Christian now. The former is earthly minded, and lives for this world; the latter is spiritually minded, and lives for the world to come. Verse 6 For to be carnally minded is death - To live under the influence of the carnal mind is to live in the state of condemnation, and consequently liable to death eternal: whereas, on the contrary, he who is spiritually minded has the life and peace of God in his soul, and is in full prospect of life eternal. Verse 7 Because the carnal mind is enmity against God - Because it is a carnal mind, and relishes earthly and sinful things, and lives in opposition to the pure and holy law of God: therefore, it is enmity against God; it is irreconcilable and implacable hatred. It is not subject to the law of God - It will come under no obedience; for it is sin, and the very principle of rebellion; and therefore it cannot be subject, nor subjected; for it is essential to sin to show itself in rebellion; and when it ceases to rebel, it ceases to be sin. From this we learn that the design of God in the economy of the Gospel, is not to weaken, curtail, or lay the carnal principle in bonds, but to destroy it. As it is not subject, and cannot be subject, to the law of God, it must be destroyed, else it will continue to rebel against God. It cannot be mended, or rendered less offensive in its nature, even by the operations of God; it is ever sin, and sin is ever enmity; and enmity, wherever it has power, will invariably show itself in acts of hostility and rebellion. Verse 8 So then - Because this carnal mind is enmity against God, they that are in the flesh - who are under the power of the workings of this carnal mind, (which every soul is that has not received redemption in the blood of the Lamb), - Cannot please God - Because of the rebellious workings of this principle of rebellion and hatred. And, if they cannot please God, they must be displeasing to him; and consequently in the broad road to final perdition. Verse 9 But ye are not in the flesh - Ye Christians, who have believed in Christ Jesus as the sin offering which has condemned sin in the flesh; and, having been justified by faith and made partakers of the Holy Spirit, are enabled to walk in newness of life. If so be that the Spirit of God dwell in you - Or seeing that, ειπερ, the Spirit of God dwelleth in you. The flesh, the sinful principle, dwelt in them before; and its motions were the proofs of its indwelling; but now the Spirit dwells in them; and its testimony in their conscience, and its powerful operations in their hearts, are the proofs of its indwelling. God made man in union with himself, and his heart was his temple. Sin being committed, the temple was defiled, and God abandoned it. Jesus Christ is come by his sacrifice and Spirit to cleanse the temple, and make man again a habitation of God through the Spirit. And when this almighty Spirit again makes the heart his residence, then the soul is delivered from the moral effects of the fall. And that this is absolutely necessary to our present peace and final salvation is proved from this: that if any man have not the Spirit of Christ - the mind that was in him, produced there by the power of the Holy Ghost - he is none of his; he does not belong to the kingdom, flock, or family of God. This is an awful conclusion! Reader, lay it to heart. Verse 10 And if Christ be in you, etc. - This is the criterion by which you may judge of the state of grace in which ye stand. If Christ dwell in your hearts by faith, the body is dead because of sin, δι' ἁμαρτιαν, in reference to sin; the members of your body no more perform the work of sin than the body of a dead man does the functions of natural life. Or the apostle may mean, that although, because of sin, the life of man is forfeited; and the sentence, dust thou art, and unto dust thou shalt return, must be fulfilled on every human being, until the judgment of the great day; yet, their souls being quickened by the indwelling Spirit of Christ, which enables them to live a life of righteousness, they receive a full assurance that their bodies, which are now condemned to death because of sin, shall be raised again to a life of immortal glory. Verse 11 But if the Spirit, etc. - This verse confirms the sense given to the preceding. He who here receives the grace and Spirit of Christ, and continues to live under its influence a life of obedience to the Divine will, shall have a resurrection to eternal life; and the resurrection of Christ shall be the pattern after which they shall be raised. By his Spirit that dwelleth in you - Instead of δια του ενοικουντος αυτου πνευματος, because of the Spirit of him who dwelleth in you, DEFG, a great many others, with the Vulgate, Itala, and several of the fathers, have δια το ενοικουν αυτου πνευμα, which gives almost no variety of meaning. The latter may be neater Greek, but it is not better sense than the preceding. Verse 12 Therefore, brethren, etc. - Dr. Taylor is of opinion that the apostle having spoken separately, both to Jews and Gentiles, concerning holiness and the obligations to it, now addresses himself to both conjointly, and, I. Draws the general conclusion from all his arguments upon this subject, Rom 8:12 . II. Proves the validity of their claims to eternal life, Rom 8:14-17 . III. And as the affair of suffering persecution was a great stumbling block to the Jews, and might very much discourage the Gentiles, he introduces it to the best advantage, Rom 8:17 , and advances several arguments to fortify their minds under all trials: as - (1.) That they suffered with Christ; (2.) In order to be glorified with him in a manner which will infinitely compensate all sufferings, Rom 8:17 , Rom 8:18 . (3.) All mankind are under various pressures, longing for a better state, Rom 8:19-22 . (4.) Many of the most eminent Christians are in the same distressed condition, Rom 8:23 . (5.) According to the plan of the Gospel, we are to be brought to glory after a course of patience exercised in a variety of trials, Rom 8:24 , Rom 8:25 . (6.) The Spirit of God will supply patience to every upright soul under persecution and suffering, Rom 8:26 , Rom 8:27 . (7.) All things, even the severest trials, shall work together for their good, Rom 8:28 . And this he proves, by giving us a view of the several steps which the wisdom and goodness of God have settled, in order to our complete salvation, Rom 8:29 , Rom 8:30 . Thence he passes to the affair of our perseverance; concerning which he concludes, from the whole of his preceding arguments, that as we are brought into a state of pardon by the free grace of God, through the death of Christ, who is now our mediator in heaven; no possible cause, providing we continue to love and serve God, shall be able to pervert our minds, or separate us from his love in Christ Jesus, Rom 8:31-39 . Therefore, αρα ουν is the grand inference from all that he has been arguing in relation to sanctity of life, both to the Gentiles, chap. 6, and to the Jews, chap. 7, and 8, to this verse, where I suppose he begins to address himself to both, in a body, to the end of the chapter. - Taylor, page 317. Verse 13 For if ye live after the flesh, ye shall die - Though μελλετε αποθνησκειν may mean, ye shall afterwards die, and this seems to indicate a temporal death, yet not exclusively of an eternal death; for both, and especially the latter, are necessarily implied. But if ye through the Spirit - If ye seek that grace and spiritual help which the Gospel of Christ furnishes, resist, and, by resisting, mortify the deeds of the flesh, against which the law gave you no assistance, ye shall live a life of faith, love, and holy obedience here, and a life of glory hereafter. Verse 14 For as many as are led by the Spirit, etc. - No man who has not Divine assistance can either find the way to heaven, or walk in it when found. As Christ, by his sacrificial offering, has opened the kingdom of God to all believers; and, as a mediator, transacts the concerns of their kingdom before the throne; so the Spirit of God is the great agent here below, to enlighten, quicken, strengthen, and guide the true disciples of Christ; and all that are born of this Spirit are led and guided by it; and none can pretend to be the children of God who are not thus guided. Verse 15 Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, Heb 2:15 . The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentiles were also in a state of bondage as well as the Jews, they had also a multitude of burdensome rites and ceremonies, and a multitude of deities to worship; nor could they believe themselves secure of protection while one of their almost endless host of gods, celestial, terrestrial, or infernal, was left unpropitiated. But ye have received the Spirit of adoption - Ye are brought into the family of God by adoption; and the agent that brought you into this family is the Holy Spirit; and this very Spirit continues to witness to you the grace in which ye stand, by enabling you to call God your Father, with the utmost filial confidence and affection. The Spirit of adoption - Adoption was an act frequent among the ancient Hebrews, Greeks, and Romans; by which a person was taken out of one family and incorporated with another. Persons of property, who had no children of their own, adopted those of another family. The child thus adopted ceased to belong to his own family, and was in every respect bound to the person who had adopted him, as if he were his own child; and in consequence of the death of his adopting father he possessed his estates. If a person after he had adopted a child happened to have children of his own, then the estate was equally divided between the adopted and real children. The Romans had regular forms of law, by which all these matters were settled. - See in Aulus Gellius. Noctes Attic., vol. i. cap. xix. p. 331. Edit Beloe; and the note there. Whereby we cry, Abba, Father - The reason why the Syriac and Greek words are here conjoined, may be seen in the note on Mar 14:36 (note), to which the reader is referred. The introduction of the words here shows that the persons in question had the strongest evidence of the excellence of the state in which they stood; they knew that they were thus adopted; and they knew this by the Spirit of God which was given them on their adoption; and let me say, they could know it by no other means. The Father who had adopted them could be seen by no mortal eye; and the transaction being purely of a spiritual nature, and transacted in heaven, can be known only by God's supernatural testimony of it upon earth. It is a matter of such solemn importance to every Christian soul, that God in his mercy has been pleased not to leave it to conjecture, assumption, or inductive reasoning; but attests it by his own Spirit in the soul of the person whom he adopts through Christ Jesus. It is the grand and most observable case in which the intercourse is kept up between heaven and earth; and the genuine believer in Christ Jesus is not left to the quibbles or casuistry of polemic divines or critics, but receives the thing, and the testimony of it, immediately from God himself. And were not the testimony of the state thus given, no man could possibly have any assurance of his salvation which would beget confidence and love. If to any man his acceptance with God be hypothetical, then his confidence must be so too. His love to God must be hypothetical, his gratitude hypothetical, and his obedience also. If God had forgiven me my sins, then I should love him, and I should be grateful, and I should testify this gratitude by obedience. But who does not see that these must necessarily depend on the If in the first case. All this uncertainty, and the perplexities necessarily resulting from it, God has precluded by sending the Spirit of his Son into our hearts, by which we cry, Abba, Father: and thus our adoption into the heavenly family is testified and ascertained to us in the only way in which it can possibly be done, by the direct influence of the Spirit of God. Remove this from Christianity, and it is a dead letter. It has been remarked that slaves were not permitted to use the term Abba, father, or Imma, mother, in accosting their masters and mistresses. The Hebrew canon, relative to this, is extant in the tract Berachoth, fol. 16. 2, העבדים והשפחות אין קורין אותם לא אבא פלוגי ולא אימא פלוגית haabadim vehashshephachoth ein korin otham, lo Abba N velo Imma N. Men-servants and maid-servants do not call to their master Abba, (father), N. nor to their mistress Imma, (mother), N. And from this some suppose that the apostle intimates that being now brought from under the spirit of bondage, in which they durst not call God their Father, they are not only brought into a new state, but have got that language which is peculiar to that state. It is certain that no man who has not redemption in the blood of the cross has any right to call God Father, but merely as he may be considered the Father of the spirits of all flesh. Some have supposed that the apostle, by using the Syriac and Greek words which express Father, shows the union of Jewish and Gentile believers in those devotions which were dictated by a filial spirit. Others have thought that these were the first words which those generally uttered who were made partakers of the Holy Spirit. It is enough to know that it was the language of their sonship, and that it expressed the clear assurance they had of being received into the Divine favor, the affection and gratitude they felt for this extraordinary blessing, and their complete readiness to come under the laws and regulations of the family, and to live in the spirit of obedience. Verse 16 The Spirit itself beareth witness with our spirit - Αυτο το πνευμα, that same Spirit, the Spirit of adoption; that is, the Spirit who witnesses this adoption; which can be no other than the Holy Ghost himself, and certainly cannot mean any disposition or affection of mind which the adopted person may feel; for such a disposition must arise from a knowledge of this adoption, and the knowledge of this adoption cannot be given by any human or earthly means; it must come from God himself: therefore the αυτο το πνευμα must have reference to that Spirit, by whom alone the knowledge of the adoption is witnessed to the soul of the believer. With our spirit - In our understanding, the place or recipient of light and information; and the place or faculty to which such information can properly be brought. This is done that we may have the highest possible evidence of the work which God has wrought. As the window is the proper medium to let the light of the sun into our apartments, so the understanding is the proper medium of conveying the Spirit's influence to the soul. We, therefore, have the utmost evidence of the fact of our adoption which we can possibly have; we have the word and Spirit of God; and the word sealed on our spirit by the Spirit of God. And this is not a momentary influx: if we take care to walk with God, and not grieve the Holy Spirit, we shall have an abiding testimony; and while we continue faithful to our adopting Father, the Spirit that witnesses that adoption will continue to witness it; and hereby we shall know that we are of God by the Spirit which he giveth us. Verse 17 And if children, then heirs - For the legitimate children can alone inherit the estate. This is not an estate to which they succeed in consequence of the death of a former possessor; it is like the promised land, given by God himself, and divided among the children of the family. Heirs of God - It is neither an earthly portion nor a heavenly portion; but God himself, who is to be their portion. It is not heaven they are to inherit; it is God, who is infinitely greater and more glorious than heaven itself. With such powers has God created the soul of man, that nothing less than himself can be a sufficient and satisfactory portion for the mind of this most astonishing creature. Joint heirs with Christ - Partaking of the same eternal glory with the glorified human nature of Christ. If so be that we suffer with him - Observe, says Dr. Taylor, how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised up their thoughts to the highest object of joy and pleasure - the happiness and glory of a joint inheritance with the ever-blessed Son of God. We are heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with him. This, with the additional consideration that we suffer with Christ, or, as he himself suffered, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments he had to offer. Verse 18 For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, Rom 8:17 (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear. Verse 19 For the earnest expectation of the creature - There is considerable difficulty in this and the four following verses: and the difficulty lies chiefly in the meaning of the word ἡ κτισις, which we translate the creature, and creation. Some think that by it the brute creation is meant; others apply it to the Jewish people; others to the godly; others to the Gentiles; others to the good angels; and others to the fallen spirits, both angelic and human. Dissertations without end have been written on it; and it does not appear that the Christian world are come to any general agreement on the subject. Dr. Lightfoot's mode of explanation appears to me to be the best, on the whole. "There is," says he, "a twofold key hanging at this place, which may unlock the whole, and make the sense plain and easy. 1. The first is the phrase, πασα ἡ κτισις, which we render the whole creation, Rom 8:22 , and with which we meet twice elsewhere in the New Testament. Mar 16:15 : Preach the Gospel, πασῃ τῃ κτισει, to every creature; and Col 1:23 : The Gospel was preached, εν πασῃ τῃ κτισει, to every creature. Now it is sufficiently apparent what is meant by πασα κτισις in both these places, viz. all nations, or the heathen world. For that which in St. Mark is, preach the Gospel to every creature, is, in St. Matthew, go and teach, παντα τα εθνη, all nations. And this very phrase in this place lays claim to that very interpretation. And the Hebrew כל הבריות col habberioth, which answers to the Greek πασα ἡ κτισις, every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel. 2. The second key is the word ματαιοτητι, Rom 8:20 , which is not unfitly rendered vanity; but then this vanity is improperly applied to the vanishing, dying, changing state of the creation. For ματαιοτης, vanity, does not so much denote the vanishing condition of the outward state, as it does the inward vanity or emptiness of the mind. So the apostle, speaking of the Gentiles concerning whom he speaks here, tells us εματαιωθησαν, They became vain in their imaginations, Rom 1:21 ; and again, The Gentiles walk εν ματαιοτητι, in the vanity of their mind, Eph 4:17 ; so also, The Lord knoweth the thoughts of the wise, ὁτι εισι ματαιοι, that they are vain, 1Cor 3:20 . To all which let me add this farther observation, that throughout this whole place the apostle seems to allude to the bondage of the Israelites in Egypt, and their deliverance from it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challenges him for his Son, and his first-born, Exo 4:22 . And in like manner the Gentiles earnestly expect and wait for such a kind of manifestation of the sons of God, within and among themselves. The Romans, to whom the apostle writes, knew well how many predictions and promises it had pleased God to publish by his prophets, concerning gathering together and adopting sons to himself among the Gentiles; the manifestation of which sons the whole Gentile world with a neck as it were stretched out, as the word αποκαραδοκια implies, (απο, from, and καρα, the head, and δοκαω, to expect), doth now wait for." See the observations at the end of this chapter, ( Rom 8:39 (note)). Verse 20 For the creature was made subject to vanity - The Gentile world were subject to vanity of mind; but how? not willingly, but by reason of him who hath subjected the same. May we not say, it became vain willingly, but was made subject to vanity unwillingly? For, let us recur to the origin of Gentilism, the confusion of languages, by reason of the attempt to build the tower of Babel; and though there are some passages in the gloss of the Targumists upon this matter that are sufficiently ridiculous, yet as to their scope and design they are worthy of notice. "They said, Go to, let us build us a city and a tower, and let its head reach unto the top of heaven; and let us make a house of worship in the top of it; and let us put a sword in his hand that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole earth." It is an ancient tradition among the Jews, that this tower was built on an idolatrous account. The confusion of tongues, by which true religion was lost in the world, is a proof that the builders of this tower sinned against God in the highest degree. They were inclined to vanity, i.e. idolatry, Willingly; but they were subjected to vanity Unwillingly; for this proceeded from the just indignation and vengeance of God. From this time the world lay under heathenism till the bringing in of the Gospel, upwards of 2000 years after. See Lightfoot. Verse 21 Because the creature - This and the preceding verse should be thus connected: in hope That (ὁτι) the creature itself also shall be delivered. The word φθορα denotes, very frequently, sinful corruption. So, 2Pet 1:4 : Corruption through lust, της εν επιθυμια φθορας. 2Cor 11:3 : Lest your minds should be corrupted. 1Cor 15:33 : Evil communications corrupt good manners. The sense, therefore, of the apostle in this place seems to be: the Gentile world shall, in time, be delivered from the bondage of their sinful corruption, i.e. the bondage of their lusts and vile affections; and be brought into such a noble liberty as the sons of God enjoy. Verse 22 The whole creation groaneth and travaileth - If it be inquired how the Gentile world groaned and travailed in pain; let them who explain this of the fabric of the material world, tell us how that groans and travails? They must needs own it to be a borrowed and allusive phrase: but in the sense above given, the very literal construction may be admitted. Verse 23 And not only they, but ourselves also - Neither the Gentiles only, but we Jews also, (however we belong to a nation envious of the heathen), to whom God hath granted the first fruits of the Spirit; we sigh among ourselves for their sakes, waiting for the adoption; that is, the redemption of our mystical body, whereof the Gentiles make a very great part. Lightfoot's works. vol. ii. p. 359 and 707. The scope and design of St. Paul in these verses may be thus summed up: - The apostle shows that the whole creation is in a suffering state, into which it has been brought by the disobedience of one man, Adam; therefore, it was made subject to vanity - pain, sickness, and death; not willingly, for mankind had no part in that transgression which "brought death into the world and all our wo;" but God subjected the whole, purposing to afford them a deliverance and infusing into every heart a hope that a more auspicious era should take place; and it is through the influence of this hope, which every man possesses, that the present ills are so patiently borne, because all are expecting better days. The great deliverer is the Messiah, and the Gospel days the auspicious era which God intended to bring forward. They who believe in Christ with a heart unto righteousness are freed from the bondage of their sinful corruption, and brought into the glorious liberty of the sons of God; and they look forward with joyous expectation, waiting for the general resurrection, when their bodies also shall be redeemed from corruption, and the whole man, body and soul, be adopted into the family of heaven Above, as their souls had been previously adopted into the family of faith Below. And although it may be said that the redemption provided by the Gospel can not be an object of hope to those who have never heard of it; yet, as every man has hope, and this hope is inspired by God for this very purpose; that it may be the means of supporting them in the ills of life, and God, in inspiring it, had respect to the glorious state of Christianity, therefore it is this state, in effect, that the whole creation are longing for. So Jesus Christ is said, by the Prophet Haggai, Hag 2:7 , to be the desire of all nations; and yet not one of the nations of the earth had, at that time, heard of him. And thus, as Dr. Whitby has very properly remarked, "desire and expectation are ascribed to creatures, in reference to things they want, and which tend to their advantage; notwithstanding they explicitly know nothing of them." Verse 24 For we are saved by hope - We are supported and are comfortable in the expectation we have of receiving from the hand of our God all the good we need in the troubles and adversities of this life, and of having our bodies raised from corruption and death at the general resurrection. Hope that is seen is not hope - As hope signifies the expectation of future good, so it necessarily supposes that the object of it is not seen, i.e. not enjoyed; for to see, in Scripture language, sometimes signifies to enjoy, as in Job 7:7 : Mine eye shall no more See (margin, Enjoy) good. Job 9:25 : My days flee away, and See no good; i.e. enjoy no prosperity. Psa 50:23 : I will Show the salvation of God: I will give that man to enjoy my salvation who walks uprightly. Mat 5:8 : Blessed are the pure in heart, for they shall See God; that is, they shall enjoy his favor and blessing. See also Joh 3:36 ; Heb 12:14 , and 1Jn 3:2 . The hope that is seen, that is, enjoyed, is no longer hope, it is fruition: and a man cannot hope for that which he has in his possession. Verse 25 But if we hope for that we see not - If we have a well-grounded expectation of our resurrection and final glorification, knowing that such things are necessarily future, and must for a certain time be delayed; then do we patiently wait for them, continue patiently to endure the common ills of life, and whatever tribulations we may be exposed to in consequence of our Christian profession; for we know, Faithful is he who has promised. Hope is a sort of universal blessing, and one of the greatest which God has granted to man. To mankind, in general, life would be intolerable without it; and it is as necessary as faith is even to the followers of God. The ancients have a very instructive and elegant fable concerning it. "Prometheus having made a human body, went up to heaven, and stole some celestial fire to animate it: Jupiter, incensed at the theft, sent down Pandora, with a box full of diseases and plagues of every kind, as an ensnaring present to Prometheus; but he refused to accept it. Epimetheus took and opened it, and instantly all those diseases, etc., by which mankind have been made miserable, flew out, and spread themselves over the whole earth; and only Hope remained at the bottom of the box." This fable explains itself, as to its main design. Men find life, with its various and unavoidable ills, only supportable by the hope they have of not only getting safely through them, but of enjoying a state of blessedness in the end. Hope is still at the bottom; and therefore man is encouraged to bear up in all the pressures of life. Take away hope, and then black despair and indescribable wretchedness would be the instant result. Hope stands justly among the highest mercies of God. Verse 26 The Spirit also helpeth our infirmities - The same Spirit, το πνευμα, mentioned before as bearing witness with ours that we are the children of God; and consequently it is not a disposition or frame of mind, for the disposition of our mind surely cannot help the infirmities of our minds. The word συναντιλαμβανεται is very inadequately expressed by helpeth. It is compounded of συν, together, αντι, against, and λαμβανομαι, to support or help, and signifies such assistance as is afforded by any two persons to each other, who mutually bear the same load or carry it between them. He who prays, receives help from the Spirit of God; but he who prays not receives no such help. Whatever our strength may be, we must put it forth, even while most implicitly depending on the strength of God himself. For we know not what we should pray for as we ought - And should therefore be liable to endless mistakes in our prayers, if suitable desires were not excited by the Holy Spirit and power received to bring these desires, by prayer, before the throne of grace. But the Spirit itself - Αυτο το πνευμα, The same Spirit, viz. the Spirit that witnesses of our adoption and sonship, Rom 8:15 , Rom 8:16 , makes intercession for us. Surely if the apostle had designed to teach us that he meant our own sense and understanding by the Spirit, he never could have spoken in a manner in which plain common sense was never likely to comprehend his meaning. Besides, how can it be said that our own spirit, our filial disposition, bears witness with our own spirit; that our own spirit helps the infirmities of our own spirit; that our own spirit teaches our own spirit that of which it is ignorant; and that our own spirit maketh intercession for our own spirit, with groanings unutterable? This would have been both incongruous and absurd. We must therefore understand these places of that help and influence which the followers of God receive from the Holy Ghost; and consequently, of the fulfillment of the various promises relative to this point which our Lord made to his disciples, particularly in Joh 14:16 , Joh 14:17 , Joh 14:26 ; Joh 15:26 , Joh 15:27 ; Joh 16:7 ; and particularly Joh 16:13 , Joh 16:14 : Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. Verse 27 He maketh intercession for the saints - The word εντυγχανω signifies to apply one's self to a person in behalf of another; to intercede or negotiate for. Our Lord makes intercession for us, by negotiating and managing, as our friend and agent, all the affairs pertaining to our salvation. And the Spirit of God makes intercession for the saints, not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the Gospel scheme, is the peculiar work and office of the Holy Spirit. See Taylor. According to the will of God - Κατα Θεον· According to the mind, intention, or design of God. And thus the prayers which we offer up, and the desires which subsist in the unutterable groanings, are all such as are pleasing in the sight of God. So that God, whose is the Spirit, and who is acquainted with the mind of the Spirit, knows what he means when he leads the saints to express themselves in words, desires, groans, sighs, or tears: in each God reads the language of the Holy Ghost, and prepares the answer according to the request. From all this we learn that a fluency in prayer is not essential to praying: a man may pray most powerfully in the estimation of God, who is not able to utter even one word. The unutterable groan is big with meaning, and God understands it, because it contains the language of his own Spirit. Some desires are too mighty to be expressed; there is no language expressive enough to give them proper form and distinct vocal sound: such desires show that they came from God; and as they came from him, so they express what God is disposed to do, and what he has purposed to do. This is a matter of great encouragement to all those who are agonizing to enter in at the strait gate. Verse 28 And we know that all things work together for good to them that love God - To understand this verse aright, let us observe: 1. That the persons in whose behalf all things work for good are they who love God, and, consequently, who live in the spirit of obedience. 2. It is not said that all things shall work for good, but that συνεργει, they work now in the behalf of him who loveth now, αγαπωσι; for both verbs are in the present tense. All these things work together; while they are working, God's providence is working, his Spirit is working, and they are working Together with him. And whatever troubles, or afflictions, or persecutions may arise, God presses them into their service; and they make a part of the general working, and are caused to contribute to the general good of the person who now loves God, and who is working by faith and love under the influence and operation of the Holy Ghost. They who say sin works for good to them that love God speak blasphemous nonsense. A man who now loves God is not now sinning against God; and the promise belongs only to the present time: and as love is the true incentive to obedience, the man who is entitled to the promise can never, while thus entitled, (loving God), be found in the commission of sin. But though this be a good general sense for these words, yet the all things mentioned here by the apostle seem more particularly to mean those things mentioned in Rom 8:28-30 . To them who are the called according to his purpose - Dr. Taylor translates τοις κλητοις, the invited; and observes that it is a metaphor taken from inviting guests, or making them welcome to a feast. As if he had said: Certainly all things work together for their good; for this reason, because they are called, invited, or made welcome to the blessings of the covenant, (which is ratified in eating of the covenant sacrifice), according to God's original purpose first declared to Abraham, Gen 17:4 : Thou shalt be a father of many nations - and all the nations of the earth shall be blessed in him, Gen 18:18 . Thus this clause is to be understood; and thus it is an argument to prove that all things, how afflictive soever, shall work for our good while we continue to love God. Our being called or invited, according to God's purpose, proves that all things work for our good, on the supposition that we love God, and not otherwise. For our loving God, or making a due improvement of our calling, is evidently inserted by the apostle to make good his argument. He does not pretend to prove that all things shall concur to the everlasting happiness of all that are called; but only to those of the called who love God. Our calling, thus qualified is the ground of his argument, which he prosecutes and completes in the two next verses. Our calling he takes for granted, as a thing evident and unquestionable among all Christians. But you will say: How is it evident and unquestionable that we are called? I answer: From our being in the visible Church, and professing the faith of the Gospel. For always, in the apostolic writings, all that are in the visible Church, and profess the faith of the Gospel, are numbered among the called or invited; i.e. among the persons who are invited to feast on the covenant sacrifice, and who thus, in reference to themselves, confirm and ratify the covenant. As for what is termed effectual calling, as distinguished from the general invitations of the Gospel, it is a distinction which divines have invented without any warrant from the sacred writings. Our calling, therefore, is considered by the apostle in the nature of a self-evident proposition, which nobody doubts or denies; or which, indeed, no Christian ought to doubt, or can call in question, Taylor's notes. Verse 29 For whom he did foreknow, etc. - "In this and the following verse the apostle shows how our calling is an argument that all things work together to advance our eternal happiness, by showing the several steps which the wisdom and goodness of God have settled, in order to complete our salvation. In order to this he first gives us, in this verse, the foundation and finishing, or the beginning and end, of the scheme of our redemption: For whom God did foreknow, he also did predestinate to be conformed to the image of his Son. To foreknow, here signifies to design before, or at the first forming of the scheme; to bestow the favor and privilege of being God's people upon any set of men, Rom 11:2 . This is the foundation or first step of our salvation; namely, the purpose and grace of God, which was given us in Christ Jesus, before the world began, 2Tim 1:9 . Then, he knew or favored us; for in this sense the word to know is taken in a great variety of places, both in the Old and New Testaments. And as he knew the Gentiles then, when the scheme was laid, and before any part of it was executed, consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation, and the end or finishing of it is our conformity to the Son of God in eternal glory, Rom 8:17 , which includes and supposes our moral conformity to him. When God knew us, at the forming of the Gospel scheme; or, when he intended to bestow on us the privilege of being his people; he then destinated or designed us to be conformed to the image of his Son; and, as he destinated or determined us then to this very high honor and happiness, he pre-destinated, fore-ordained, or pre-determined us to it. Thus we are to understand the foundation and finishing of the scheme of our salvation. The foundation is the foreknowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now, our calling or invitation (see on Rom 8:28 (note)) stands in connection with both these. 1. It stands in connection with God's foreknowledge; and so it is a true and valid calling: for we are called, invited, or chosen according to the foreknowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, 1Pet 1:2 ; consequently, we have a good title to the blessings of the Gospel to which we are called or invited. And this was to be proved, that the Jew, to whom the apostle particularly wrote, might see that the Gentiles being now called into the Church of God was not an accidental thing, but a matter which God had determined when he conceived the Gospel scheme. Thus our calling is connected with God's foreknowledge. 2. It stands also in connection with our being conformed to the image of his Son; for we are invited by the Gospel to the obtaining of the glory of our Lord Jesus Christ, 2Thes 2:14 . And therefore, supposing, what the apostle supposes, that we love God, it is certain, from our being called, that we shall be glorified with the sons of God; and so our calling proves the point, that all things should work together for our good in our present state, because it proves that we are intended for eternal glory; as he shows in the next verse. For we must understand his foreknowing, predestinating, calling, and justifying, in relation to his glorifying; and that none are finally glorified, but those who, according to his purpose, are conformed to the image of his Son." Taylor. The first-born among many brethren - That he might be the chief or head of all the redeemed; for His human nature is the first fruits of the resurrection from the dead; and He is the first human being that, after having passed through death, was raised to eternal glory. See Dr. Taylor. Verse 30 Whom he did predestinate, etc. - The Gentiles, whom He determined to call into his Church with the Jewish people, He called - He invited by the preaching of the Gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here refers to what had already taken place; for the calling, justifying, and glorifying are here represented as having already taken place, as well as the foreknowing and the predestinating. It is therefore reasonable to suppose that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not as though they were. He also justified - Pardoned the sins of all those who with hearty repentance and true faith turned unto him. He also glorified - He has honored and dignified the Gentiles with the highest privileges, and he has already taken many of them to the kingdom of glory, and many more are on their way thither; and all who love him, and continue faithful unto death, shall inherit that glory eternally. Hence it is added, them he also glorified; for all the honors which he confers on them have respect to and are intended to promote their endless felicity; and though the terms are here used in a more general sense, yet, if we take them more restrictedly, we must consider that in the work of justification sanctification is implied; justification being the foundation and beginning of that work. From all this we learn that none will be glorified who have not been sanctified and justified; that the justified are those who have been called or invited by the Gospel of Christ; that those who have had this calling are they to whom God determined to grant this privilege - they did not choose this salvation first, but God sent it to them when they knew him not - and therefore the salvation of the Gentile world, as well as that of the Jews, comes through the gratuitous mercy of God himself, was the result of infinite designs, and stands on the same ground as the calling, etc., of the Jewish people. The word δοξα, which we render glory, and δοξαζω, to glorify, both mean to render illustrious, eminent, etc., etc., in various parts of the New Testament; and in this sense the verb is used Joh 11:4 ; Joh 12:23 , Joh 12:28 ; Joh 13:31 , Joh 13:32 ; Joh 14:13 ; Joh 15:8 ; Joh 21:19 ; Act 3:13 ; Act 11:13 ; in none of which places eternal beatification can be intended. Here it seems to mean that those whom God had called into a state of justification he had rendered illustrious by innumerable gifts, graces, and privileges, in the same manner as he had done to the Israelites of old. The whole of the preceding discourse will show that every thing here is conditional, as far as it relates to the ultimate salvation of any person professing the Gospel of Christ; for the promises are made to character, and not to persons, as some have most injudiciously affirmed. The apostle insists upon a character all along from the beginning of the chapter. Rom 8:1 : There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Rom 8:13 : If ye live after the flesh, ye shall die, etc. The absolute necessity of holiness to salvation is the very subject of his discourse; this necessity he positively affirms, and establishes by the most solid arguments. At the very entrance of his argument here, he takes care to settle the connection between our calling and our love and obedience to God, on purpose to prevent that mistake into which so many have fallen, through their great inattention to the scope of his reasoning. Rom 8:28 : All things work together for good - To whom? To Them that Love God: to them that are the called according to his purpose. To them that love God, because they are called according to his purpose; for those only who love God can reap any benefit by this predestination, vocation, or any other instance of God's favor. See the observations at the end of this chapter, ( Rom 8:39 (note)). Verse 31 What shall we then say to these things? - What conclusion should we draw from the above premises? From all that was already laid down in the preceding chapters, but especially in the preceding verses, from Rom 8:28-30 inclusive. As if he had said: What comfort may we derive from these doctrines? God has called us all to holiness, and to love to him, which is the principle of holiness. We are persecuted and despised, it is true, and we may be more so; but, as God has called us to love him, and all things work together for good to them that love him; and, as his covenant with Abraham, while he was in his Gentile state, shows his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious foreknowledge, as well as the Jews, and who have now the fullest proof that we were so, by his sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favored, as he has predestinated, from the beginning determined, that we should be conformed to the image of his Son, who is to be the first-born among many brethren, the head and chief of all converted Jews and Gentiles, and, in order to our final salvation, has called, invited us to believe on the Lord Jesus Christ, has justified those who do believe, and has glorified, highly honored, and adorned them with innumerable gifts and graces, and, if they continue to possess that faith which worketh by love, will bring them, both body and soul, to his eternal glory, their bodies being made like unto his glorious body: - seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them? - Why this: If God be for us, who can be against us? He who is infinitely wise has undertaken to direct us: He who is infinitely powerful has undertaken to protect us: He who is infinitely good has undertaken to save us. What cunning, strength, or malice, can prevail against his wisdom, power, and goodness? None. Therefore we are safe who love God; and not only shall sustain no essential damage by the persecutions of ungodly men, but even these things work together for our good. Verse 32 He that spared not his own Son - And can we, his sincere followers, doubt of the safety of our state, or the certainty of his protection? No: for if he loved us, Gentiles and Jews, so intensely as to deliver up to death his own Son for us all, can he withhold from us any minor blessing? Nay, will he not, on the contrary, freely give us all things? For if he told Abraham, who is the father of the faithful, and representative of us all, and with whom the covenant was made, that, because he had not withheld from him his only son Isaac, but delivered him up to that death which he thought his God had required, in blessing, he would bless him; and in multiplying, he would multiply him; that his seed should possess the gate of his enemies; and that in it all the nations of the earth should be blessed, Gen 22:16-19 ; will He not give US all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really, in order to purchase every blessing that the soul of man can need and that the hand of God can dispense. Verse 33 This and the two following verses contain a string of questions, most appropriately introduced and most powerfully urged, tending to show the safety of the state of those who have believed the Gospel of the grace of God. I shall lay these verses down as they are pointed by the best Greek critics: - "Who shall lay any thing to the charge of God's elect? - God who justifieth? Who is he that condemneth? - Christ who died? or, rather, who is risen again? He, who is at the right hand of God? He, who maketh intercession for us? Who shall separate us from the love of Christ? - Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword?" In all these questions the apostle intimates that if neither God nor Christ would bring any charge against them who love him, none else could. And as God justifies through Christ who died, consequently no charge can lie against these persons, as God alone could produce any; and He, so far from doing this, has justified them - freely forgiven their trespasses. For the proper meaning and sense of the terms chosen, elect, called, etc., etc., see the discourse prefixed to this epistle; and especially Section 6, p. 19, etc., and Section 7, p. 23, etc. Verse 34 Who is even at the right hand of God - To which he has exalted our human nature, which he took in conjunction with his Divinity; and there he maketh intercession for us - manages all the concerns of his own kingdom in general, and of every member of his Church in particular. Verse 35 Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ, and the gracious provision God had made for their support and final salvation. As in this provision God had shown his infinite love to them in providing Jesus Christ as their sin-offering, and Jesus Christ had shown his love in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God to that Christ who had first loved them. Therefore the question is not, Who shall separate the love of Christ from us? or prevent Christ from loving us? but, Who shall separate us from the love of Christ? Who or what shall be able to remove our affection from him? And the questions that immediately follow show that this is the sense of the passage; for the tribulation, distress, etc., which he enumerates, are things by which they might be affected, but by which Christ could not be affected; and, consequently, the question most evidently refers to their love to him who had first loved them, and, while it affords a strong presumption of their perseverance, furnishes a most powerful argument against apostasy. Shall tribulation? - Θλιψις, grievous affliction, or distress of any kind; from θλιβω, to compress, oppress, straiten, etc.; any thing by which a man is rendered miserable. Or distress? - Στενοχωρια, a word of nearly the same import with the former, but more intense in its signification. It signifies straitness, being hemmed in on every side, without the possibility of getting out or escaping; from στενος, strait or narrow, and χωρος, a place. Or persecution? - Διωγμος, from διωκω, to pursue, press upon, prosecute, signifies such pursuing as an enemy uses in order to overtake the object of his malice, that he may destroy him. Or famine? - Λιμος, from λειπω, to fail; the total want of bread, and all the necessaries of life. Or nakedness? - Γυμνοτης, being absolutely without clothing; forcibly expressed by the derivation of the word γυια μονα εχων, having one's limbs only, being totally unclothed. Or peril? - Κινδυνος, a state of extreme and continued danger, perplexing and distressing with grievous forebodings and alarms; derived from κινει τας οδυνας, it excites anguish; because much evil is felt, and much more feared. Or sword? - Μαχαιρα, slaughter; the total destruction of life, and especially beheading, and such like, done by the order of the civil magistrate; for the word is used in this epistle, Rom 13:4 , to signify the authority and power which he has of judicially terminating life; i.e. of inflicting capital punishment. Verse 36 As it is written - And these are no more than we may naturally expect from the present constitution of the world, and the positive predictions of the prophet, Psa 44:22 , who foresaw that a wicked world would always persecute and oppress the true followers of God. Verse 37 Nay - as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, Rom 8:17 , Rom 8:18 , so all these things may happen unto us; but in all these things we are more than conquerors; We abide faithful in the new covenant of our God; and He is faithful who has promised to support and make us more than conquerors; i.e. to give us a complete triumph over sin, and death, and hell, not leaving one enemy unsubdued. Verse 38 For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ's sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future; Verse 39 Nor height - of honor, nor depth - of ignominy, nor any other creature, ουτε τις κτισις ετερα, (nor any other thing whatever), shall be able to separate us, who love God, from the love of God, which he has vouchsafed to us in Christ Jesus. See Whitby. And for farther observations on the subject of the 29th and 30th verses, see at the end of the chapter, (the following notes). 1. The confidence expressed by the apostle at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives is as natural and forcible as it is legitimate. The permanency of the Christian Church, in all the tribulations it has endured from pagans and papists, is a full proof of the correctness of the apostle's reasoning. The true followers of Christ can never be forsaken by him. And his Church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his Church in general, (the collective body of those who believe in the Lord Jesus, love, and obey him), he does for every individual in that body: no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing whatsoever, shall be able to separate him from the love of God which is in Christ Jesus. The reader who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor: "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the Gospel; it breathes the true spirit of Christian magnanimity; raises our minds far above all things created; and shows, in a bright and heavenly view, the greatness of soul and the strong consolation which the Gospel inspires. God grant that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the Gospel despise all that is great, and happy, and glorious!" 2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person professing godliness; and while from the seventh chapter they learn that they have an infected and morally diseased nature, they should learn from the eighth that to destroy the work of the devil was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ who is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons professing Christianity more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions which, being misunderstood, seem to favor this doctrine, is read and incessantly quoted: the eighth chapter, though given by the same inspiration, yet because it so strongly shows the necessity of being saved from all sin, is seldom read and scarcely ever quoted! 3. The restoration of the brute creation to a state of happiness has been thought by several to be the doctrine of Rom 8:19-25 . In the notes on those verses I have given reasons against this opinion, and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But, although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed, there are several reasons which render the supposition very probable. 1. The brute creation never sinned against God, nor are they capable of it, and consequently cannot be justly liable to punishment. 2. But the whole brute creation is in a state of suffering, and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly? 3. As they appear to be necessarily involved in the sufferings of sinful man, and yet neither through their fault nor their folly, it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings. 4. That they have no compensation here, their afflictions, labors, and death prove; and if they are to have any compensation, they must have it in another state. 5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them; but, since the fall of man, they never had that happiness; and, in their present circumstances, never can. 6. In reference to intelligent beings, God has formed his purposes in reference to their happiness on the ground of their rational natures. He has decreed that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please, and that misery shall be the result of their refusal. 7. But it does not appear that the brute creation are capable of this choice; and it is evident that they are not placed in their present misery through either their choice or their sin; and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made, and of which they have been deprived through the transgression of man. 8. To say that the enjoyments which they have in this life are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labor and toil, and without death, and all those sufferings which arise from its predisposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had had not sin entered into the world; and consequently they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator. 9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation. 10. Hence it is reasonable to conclude that, as from the present constitution of things they cannot have the happiness designed for them in this state, they must have it in another. 4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the second chapter of Acts. On the subject of the prescience and predestination mentioned here, Rom 8:29 , Rom 8:30 , vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses. No portion of the word of God has been more unhappily misunderstood than several parts of the Epistle to the Romans; because men have applied to individuals what belongs to nations; and referred to eternity transactions which have taken place in time. We have already seen that one grand aim of the apostle in writing this epistle was: 1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God; yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges; and, 2. That, as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews, and therefore had, by the Gospel, called them to a state of salvation; and to this display of his mercy the two verses in question seem particularly to refer, and show us not what God will do for some selected individuals, but what he has already done for nations. After having shown that the whole Gentile world was groaning and travailing in pain together, waiting for the manifestation of the sons of God, he shows that it was, according to the affectionate purpose, προθεσιν, of God, that the Gentiles should be also called into the glorious liberty of the sons of God - into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word προγινωσκω, which literally signifies to know, or discern beforehand, and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from ידע yada in Hebrew, but also from the simple verb γινωσκω, in Greek, by which it is translated, and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use among the best Greek writers proves: and it is evident that the apostle uses the word in the sense of loving, being graciously affected to, Rom 11:1 , Rom 11:2 . I say then, hath God cast away his people, which he Foreknew, ὁν προεγνω; to whom he has been so long graciously affected? By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proof of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, Rom 3:29 ; and to prove this is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews; and, being thus graciously disposed towards them, he determined προωρισε, from προ, before, and ὁριζω, to bound, define, etc., he defined, circumscribed, and determined the boundaries of this important business from the beginning, that they also should be taken into his Church, and conformed to the image of his Son; and, as Jesus Christ was to be their pattern, it must be by his Gospel that they should be brought into the Church; and consequently, that bringing in could not take place before the revelation of Christ. Having therefore thus foreknown and thus predestinated them Also, he called them Also by the Gospel; he justified them Also on their believing; and he glorified them Also, dignified them also with the same privileges, blessings, honors, and Divine gifts: so that they were now what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were - the called, the justified, the highly honored of God. See the note on Rom 8:30 . It is strange that so obvious a meaning of the passage should not have been noticed; but the word δοξαζω, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense in the passage in question, fixed the meaning of the preceding terms; and thus the whole passage was applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage, and the whole scope of the epistle, and especially of the context, which shows that this is the sense in which it should be understood. The passages understood in this way illustrate the infinite mercy and wisdom of God; they show that whatever appearances his providential dealings may assume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. Hence, whatever he did for the Jews he purposed to do for the Gentiles: if he foreknew, predestinated, called, justified, and glorified the former; he Also foreknew, predestinated, called, justified, and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honor. As the Jews forfeited their privileges, and now, instead of being glorified, instead of being highly honored, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have not made a proper use of their election, they are now reprobated; so a similar reverse awaits the Gentiles if they sin after the similitude of their transgression; and it is against this that the apostle so solemnly warns them, Rom 11:20-22 : Because of unbelief they (the Jews) were broken off - thou (the Gentiles) standest by faith. If God spared not the Natural Branches, take heed lest he also spare not Thee. Behold the goodness and severity of God! on them which Fell severity; but toward Thee goodness, If Thou Continue in his goodness; otherwise Thou Also shalt be Cut Off. 5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation, and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the Gospel, or those especial blessings received by believing souls), so every person professing godliness should be jealous over himself lest he should trifle with matters of eternal moment; for, should he even neglect so great a salvation, his escape would be impossible. Heb 2:3 ; and if so, to what severe punishment must they be exposed who despise and reject it? Introduction Paul expresses his great sorrow for the unbelief and obstinacy of the Jews, Rom 9:1-3 . Whose high privileges he enumerates, Rom 9:4 , Rom 9:5 . Points out the manner in which God has chosen to communicate the knowledge of his name to both Jews and Gentiles; and how he deals, whether in judgment or mercy, with individuals; and produces the cases of Abraham, Isaac, Jacob, Esau, and Pharaoh, Rom 9:6-17 . God shows mercy and judgment as he thinks proper, and none have a right to find fault with his proceedings, Rom 9:18-20 . He has the same power over the human race as the potter has over the clay, Rom 9:21-23 . The prophets predicted the calling of the Gentiles, and the rejection of the Jews, Rom 9:24-29 . The Gentiles have attained to the knowledge of God's method of saving sinners; while the Jews have not attained this knowledge, Rom 9:30 , Rom 9:31 . The reason why the Jews have not attained the salvation provided for them in the Gospel, Rom 9:32 , Rom 9:33 . To this and the tenth chapter, Dr. Taylor has prefixed the following judicious summary: - The apostle has largely proved in the preceding chapters, that the grace of God extends to the Gentiles as well as to the Jews; and that the dispensation of God's mercy was absolutely, and in itself, free to all who believe, whether Jews or Gentiles, in opposition to the merit of any works, or of conformity to any law whatever; and that the Gentiles have, by faith, a good title to the blessings of God's covenant, to which blessings the Jews cannot have a title any other way. Hitherto the apostle has not considered the Jews as rejected, except in an indirect way, but that they had the possibility of continuing in the Church, from entering into which they should not attempt to prevent the Gentiles, but allow them to be sharers in the mercies of God; and hence his language is in sum this: Why may not believing Gentiles be admitted, pardoned, and saved, as well as you? But in this chapter, and the two following, the apostle considers the reception of the Gentiles into the kingdom and covenant of God under the notion of calling or invitation, and of election or choice: which shows that he views the two parties in a light different to that in which he had before placed them. The Gentiles he considers as invited into the kingdom of God, and as chosen to be his people; and the Jews he considers as left out and rejected; for as the main body of them had now rejected the Gospel of Christ, he saw that God was about to unchurch them, overturn their polity, destroy their temple, and disperse them over the face of the earth. Thus he knew they would be accursed, or anathematized from Christ, and reduced to a level with the heathen nations of the world. And the event has proved that his declarations were dictated by the Spirit of truth. It is observable that, agreeably to his delicate manner of writing, and his nice and tender treatment of his countrymen, he never mentions their rejection - a subject extremely painful to his thoughts - otherwise than in a wish that he himself were accursed from Christ for them, or to prevent them from being accursed from Christ, ( Rom 9:3 ), till he comes to Romans 11, where he has much to say in their favor, even considered, as at present, rejected. But it is very evident that his

with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, v. 17 . In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal. iv. 1, 2 . Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance ( Ps. xvi. 5 ), a goodly heritage, v. 6 . The saints are spiritual priests, that have the Lord for their inheritance, Num. xviii. 20 . The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev. xxi. 3 . 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things ( Heb. i. 2 ), and true believers, by virtue of their union with him, shall inherit all things, Rev. xxi. 7 . Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory ( John xvii. 24 ), shall sit down with him upon his throne, Rev. iii. 21 . Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes. I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him ( v. 17 ), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ—for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see 2 Tim. ii. 12 . See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance ( v. 18 ), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time ( 2 Cor. iv. 17 ), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory ( 1 Cor. ii. 9 ; 1 John iii. 2 ): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory — ouk axia pros ten doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon — logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. He had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see 2 Cor. xi. 23-28 . He knew what the glory of heaven is; see 2 Cor. xii. 3, 4 . And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb. xi. 26 . II. As the accomplishment of the saints' present hopes and expectations, v. 19 , &c. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope ( Ps. cxix. 49 ), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Prov. xiii. 12 . Now he observes an expectation of this glory, 1. In the creatures v. 19-22 . That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world—the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations:—(1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, v. 20 . When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, v. 21 . There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep elpidi hoti kai, &c.— in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, v. 22 . It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa. xlvi. 1 . There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall ( Hab. ii. 11 ), the land cries, Job xxxi. 38 . (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God ( v. 21 )—they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth ( 2 Pet. iii. 13 ; Rev. xxi. 1 ); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Ps. xcvi. 10-13 ; xcviii. 7-9 . Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, v. 19 . Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be ( 1 John iii. 2 ), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast. 2. In the saints, who are new creatures, v. 23-25 . Observe, (1.) The grounds of this expectation in the saints. It is our having received the first-fruits of the Spirit, which both quickens our desires and encourages our hopes, and both ways raises our expectations. The first-fruits did both sanctify and ensure the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. Not only they —not only the creatures which are not capable of such a happiness as the first-fruits of the Spirit, but even we, who have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires; not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire, of the whole church, all agree in this: Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail—groans that are symptoms of life, not of death. (2.) The object of this expectation. What is it we are thus desiring and waiting for? What would we have? The adoption, to wit, the redemption of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemption of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and, though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phil. iii. 21 ; 1 Cor. xv. 42 . This is called the adoption. [1.] It is the adoption manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, ch. i. 4 . It will then be put past dispute. [2.] It is the adoption perfected and completed. The children of God have bodies as well as souls; and, till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall bring the many sons to glory, Heb. ii. 10 . This is that which we expect, in hope of which our flesh rests, Ps. xvi. 9, 10 . All the days of our appointed time we are waiting, till this change shall come, when he shall call, and we shall answer, and he will have a desire to the work of his hands, Job xiv. 14, 15 . (3.) The agreeableness of this to our present state, v. 24, 25 . Our happiness is not in present possession: We are saved by hope. In this, as in other things, God hath made our present state a state of trial and probation—that our reward is out of sight. Those that will deal with God must deal upon trust. It is acknowledged that one of the principal graces of a Christian is hope ( 1 Cor. xiii. 13 ), which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope. We do with patience wait. In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry; and therefore, though he seem to tarry, it becomes us to wait for him. The Believer's Privileges. ( a. d. 58.) 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercessio

2nd Sermon) REDEMPTION OF THE CREATURES. 1 We have heard how Paul comforts the Christians in their sufferings, pointing them to the future inconceivable and eternal glory to be revealed in us in the world to come; and how he has, for our greater consolation, reminded us that the whole creation as one being suffers in company with the Christian Church. We have noted how he sees, with the clear, keen eye of an apostle, the holy cross in every creature. He brings out this thought prominently, telling us it is not strange we Christians should suffer, for in our preaching, our reproving and rebuking, we easily merit the world’s persecution; but creation must suffer being innocent, must even endure forced subjection to the wicked and the devil himself. 2 Could the sun voice its experience from Adam’s time down, what misery it has witnessed and endured, undoubtedly it would tell of its heavy cross in being compelled to serve innumerable adulterers, thieves, murderers, in fact, the devil’s whole kingdom. Yet it is a noble and admirable work of creation, fit to serve only God, angels and pious Christians, who thank God for it. But it must serve those who blaspheme and dishonor God and who are guilty of all wickedness and lawlessness. Notwithstanding its dislike of such service, it is with every other created thing obedient to God. 3 This is a fine and comforting thought of the apostle’s, that all creatures are martyrs, having to endure unwillingly every sort of injustice. The creatures do not approve the conduct of the devil and of the wicked in their shameful abuse of creation, but they submit to it for the sake of him who has subjected them to vanity, at the same time hoping for a better dispensation in the fulfillment of time, when they shall again be rightly received and abuse be past. Hence Paul points to another life for all creation, declaring it to be as weary of this order as we are and to await a new dispensation. By his reference to the earnest expectation of the creature he means that it does not expect to remain in its present condition, but with us looks toward heaven and hopes for a resurrection from this degraded life into a better one where it will be delivered from the bondage of corruption, as he says later. 4 By these sayings Paul gives us to understand that all creation is to attain a perfection far beyond its present state where with us it must be subject to tyrants. These tyrants wantonly abuse our characters, our bodies, our property rights, just as the devil abuses our souls. But we must suffer our lot, remembering that mankind is captive on earth in the kingdom of the devil, and all creation with it. The earth must submit to be trodden and to be cultivated by many a wicked one, to whom it must yield subsistence. Likewise is this submission true of the elements — air, fire, water — all creation having its cross, yet hoping for the end of the dispensation. 5 There is a refined and comforting perception in the apostle’s exposition where he represents the entire creation as one being, with us looking forward to entrance upon another life. We are satisfied that our present life is not all, that we await another and true life. Likewise the sun awaits the restoration coming to it, to the earth and all creatures, when they shall be purified from the contaminating abuse of the devil and the world. 6 And this condition is to come about when the children of God are revealed. True, they are God’s children on earth, but they have not yet entered into their glory. Similarly, the sun is not now in possession of its real glory, for it is subject to evil; it awaits the appointed time when its servitude shall cease. With all creation and with the true saints it waits and longs, being meanwhile subject to vanity — that is, the devil and the wicked world — for the sake of God alone, who subjects, yet leaves hope that the trial shall not continue forever. 7 We are children of God now on earth. We are blessed if we believe and are baptized, as it is written: “He that believeth and is baptized shall be saved.” Mark 16:16. And again: “As many as received him, to them gave he the right to become children of God, even to them that believe on his name.” John 1:12. Baptism is a visible rite and we behold with mortal vision those who receive it; the Word of the Gospel we hear, and we have in ourselves the witness of the Holy Spirit that our faith, however weak, is acceptable to God. But who among men recognizes us as children of God? Who will apply the term to a class imprisoned and tortured and tormented in every conceivable way, as if they were children of the devil, condemned and accursed souls? 8 Not without significance is Paul’s assertion that the glory of God’s children is now unmanifest but shall be revealed in them. In Colossians 3:3-4 he declares: “Ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory.” So long as God’s children are here upon earth they are not arrayed in the garb of his own, but wear the livery of the devil. It would be fitting for the children of the devil to be bound, fettered and imprisoned and to suffer all manner of misfortune; but it does not so come to pass. They have the world’s pleasures. They are wealthy and powerful, have honor and money in plenty and withal bear God’s name and wear the garb of his children, as if having his approval. Meanwhile they regard us as heretics and enemies of God. Thus the rightful order of things is reversed: they who are God’s appear to be the devil’s, and the devil’s to be God’s. This condition is painful to the pious. Indeed, heaven and earth and all creatures cry out in complaining protest, unwilling to be subject to evil and to suffer the abuse of the ungodly; to endure that dishonor of God that opposes the hallowing of his name, the extension of his kingdom and the execution of his will on earth as in heaven. 9 Because God’s children are thus unrevealed and denied their true insignia, all creation, as Paul says, cries out with them for the Lord God to rend the heavens and come down to distinguish his children from those of the devil. Considering the unrevealed state of God’s own on earth, the ungodly in their great blindness are not able to discern them. The doctrine of the righteous which magnifies God’s grace manifest in Christ is by the wicked termed error, falsehood, heresy and diabolical teaching. So Paul says the whole creation waits for the manifestation of the children of God. THE CHRISTIAN’S GLORY TO BE REVEALED. John, also, says: “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him.” 1 John 3:2. That is, when our Lord Jesus Christ comes with his loved angels and we are drawn up into the clouds to meet him in the air, he will bring to God’s children a glory consistent with their name. They will be far more splendidly arrayed than were the children of the world in their lifetime, who went about in purple and velvet and ornaments of gold, and as the rich man, in silk. Then shall they wear their own livery and shine as the sun in the kingdom of their Father. Such is the wonderful glory of the revelation that the radiant beauty of poor Lazarus who lay in wretchedness at the rich man’s gate surpasses all expectation. Upon this topic, see Wisdom of Solomon, Song of Solomon 5:2 ff. 10 The hope of this wonderful glory, Paul says, is ours and that of all creation with us, for creation is to be purified and renewed for our sakes. Then will we be impressed with the grandeur of the sun, the majesty of the trees and the beauty of the flowers. Having so much in prospect, we should, in the buoyancy of our hope, attach little importance to the slight suffering that may be our earthly lot. What is it compared to the glory to be revealed in us? Doubtless in yonder life we shall reproach ourselves with the thought: “How foolish I was! I am unworthy to be called the child of God, for I esteemed myself all too highly on earth and placed too little value upon this surpassing glory and happiness. Were I still in the world and with the knowledge I now have of the heavenly glory, I would, were it possible, suffer a thousand years of imprisonment, or endure illness, persecution or other misfortunes. Now I have proven true that all the sufferings of the world are nothing measured by the glory to be manifested in the children of God.” 11 We find many, even among nominal Christians, with so little patience they scarce can endure a word of criticism, even when well deserved. Rather than suffer from the world some slight reproach, some trifling loss, for the sake of the Gospel, they will renounce that Gospel and Christ. But how will it be in the day of revelation? Beloved, let us be wise now and not magnify our temporal sufferings; let us patiently submit to them as does creation, according to Paul’s teaching. We may imagine the earth saying: “I permit myself to be plowed and cultivated for man’s benefit, notwithstanding the Christians whom I bless are in the minority, the great mass of those profiting by me being wicked men. What am I to do? I will endure the conditions and permit myself to be tilled because my Creator so orders; meanwhile I hope for a different order eventually, when I shall no longer be subject to wickedness and obliged to serve God’s enemies.” 12 Peter also alludes to the new order of creation, saying: “The heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat… But according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.” 2 Peter 3:10 and 13. In other words: Here on earth men as a rule are dishonorable and wicked and obey not the will of the Lord God as it is done in heaven; but the day will come when only righteousness and holiness shall dwell on the earth — none but godly, righteous souls. As in heaven all is righteousness, the devil being banished, so on the last day, Satan and all the ungodly shall be thrust from the earth. Then will there be none but holy ones in both heaven and earth, who will in fullness of joy possess all things. These will be the elect. This is Peter’s meaning in the words, “According to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.” Paul adds that all creation waits with us for the revelation, groaning and crying out in anguish. 13 But Paul protects the creature from condemnation and reproach for sinful submission to abuse. He says, in effect: “True, it is subject to vanity, yet not willingly.” Likewise I do not desire to suffer reproach as a heretic and a deceiver, but I endure it for God’s sake, who permits it. This attitude on my part does not make me partaker of the sin committed against me by enemies of the truth who reproach me. The case is the same as that of the creature suffering abuse for the sake of him who has subjected it. And you Christians are to imitate the example of creation. The sun seems to say: “Great God, I am thy creature; therefore I will perform, I will suffer, whatsoever is the divine will.” So when the Lord God sends upon you some affliction and says, “Endure a little suffering for my sake; I will largely repay it,” you are to say: “Yes, gladly, blessed Lord. Because it is thy will, I will suffer it with a willing heart.” OF HOPE. It also belongs to the consolation against suffering to be conscious that the suffering will not last forever, but will sometime have an end — on the day of judgment, when the godless shall be separated from the godly. For this life on earth is nothing else than a masquerade where people walk in masks, and one sees another different than he is. He who appears to be an angel is a devil, and those considered the children of the devil are angels and the children of our dear Lord. Hence it is that they are attacked, plagued, martyred and put to death as heretics and children of the devil. This masquerade must be tolerated until the day of judgment; when the wicked will be unmasked and will no longer be able to pass as holy people. The text now continues: V.21. “That the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.” V.21. “[Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.]” 14 We Christians are not the only beings to receive deliverance, Paul declares; the creature in bondage has the same hope of release as the poor, enslaved human being. Sun, moon and every other created thing is captive to the devil and to wicked people, and must serve them in every form of sin and vice. Hence these sigh and complain, waiting for the manifestation of the children of God, when the devil and the ungodly shall be thrust into hell, and for all eternity be denied sight of sun and moon, the enjoyment of a drop of water or a breath of air, and forever deprived of every blessing. 15 So the apostle tells us, “Creation itself also shall be delivered from the bondage of corruption.” In other words, creation must now subserve most shameful ends. Sun, moon and all creatures must be slaves to the devil and the ungodly because God so desires. He wills for his beautiful creation to lie at the feet of Satan and his adherents and to serve them for the present. Likewise many a sensitive heart is compelled to obey a tyrant or a Turk because the Lord has imposed that servitude upon it. Some may even have to clean the Turk’s boots, or perform still more menial duties, and in addition suffer all sorts of indignities from that individual. 16 These words, “Creation itself also shall be delivered from the bondage of corruption,” signify that all created things must until the final reckoning be servants and menials, not to the godly, but to the devil and wicked men. Paul himself regards with pity the sun and other creatures because of their forced service to Satan and to tyrannical beings. The created works no more desire such servility than we desire subjection to the Turk. Nevertheless, they submit and wait — for what? The glorious liberty of the children of God. Then shall they be released from slavery and be no longer bound to serve the wicked and worthless. More than that, in their freedom they will have a grandeur far in excess of their present state and shall minister only unto God’s children. They will be done with bondage to the devil. V.22. “For we know that the whole creation groaneth and travaileth in pain together until now.” 17 Paul uses forcible language here. Creation is aware, he says, not only of its future deliverance from the bondage of corruption, but of its future grandeur. It hopes for the speedy coming of its glory, and waits with the eagerness of a maiden for the dance. Seeing the splendor reserved for itself, it groans and travails unceasingly. Similarly, we Christians groan and intensely desire to have done at once with the Turks, the Pope, and the tyrannical world. Who would not weary of witnessing the present knavery, ungodliness and blasphemy against Christ and his Gospel, even as Lot wearied of the ungodliness he beheld in Sodom? Thus Paul says that creation groaneth and travaileth while waiting for the revelation and the glorious liberty of the children of God. 18 V.23. “And not only so,” he adds, “but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body.” We pray, we cry with great longing, in the Lord’s Prayer, “Thy kingdom come,” meaning: “Help, dear Lord, and speed the blessed day of thy second advent, that we may be delivered from the wicked world, the devil’s kingdom, and may be released from the awful distress we suffer — inwardly from our own consciences and outwardly from the wicked. Afflict to the limit these old bodies of ours so long as we may obtain others not sinful, as these; not given to iniquity and disobedience; bodies that can never know illness, persecution or death; bodies delivered from all physical and spiritual distress and made like unto thine own glorified body, dear Lord Jesus Christ. Thus may we finally realize our glorious redemption. Amen.” 19 Paul uses a peculiar word here in the text, which we cannot render by any other in our language than “travail.” It carries the idea of pains and pangs such as a woman knows in childbirth. The mother’s ardent desire is to be delivered. She longs for it with an intensity that all the wealth, honor, pleasure and power of the world could not awaken. This is precisely the meaning of the word Paul applies to creation. He declares it to be in travail, suffering pain and anguish in the extremity of its desire for release. But who can discern the anguish of creation? Reason cannot believe, nor human wisdom imagine, the thing. “It is impossible,” declares reason. “The sun cannot be more glorious, more pleasing and beneficent. And what is lacking with the moon and stars and the earth? Who says the creature is in travail or unwillingly suffers its present state?” The writer of the text, however, declares creation to be weary of present conditions of servitude, and as eager for liberation as a mother for deliverance in the hour of her anguish. Truly it is with spiritual sight, with apostolic vision, that Paul discerns this fact in regard to creation. He turns away from this world, oblivious to the joys and the sufferings of earthly life, and boasts alone of the future, eternal life, unseen and unexperienced. Thus he administers real and effectual comfort to Christians, pointing them to a future life for themselves and all created things after this sinful life shall have an end. 20 Therefore, believers in Christ are to be confident of eternal glory, and with sighs and groans to implore the Lord God to hasten the blessed day of the realization of their hopes. For so Christ has taught us to pray in the Lord’s Prayer, “Thy kingdom come.” May he who has commanded give us grace and strength to perform, and a firm faith in our future glory. Our faith is not to be exercised for the attainment of early riches, but as a means to bring us into another life. We are not baptized unto the present life, nor do we receive the Gospel as ministering to our temporal good; these things are to point us to yonder eternal life. God grant the speedy coming of the glad day of our redemption, when we shall realize all these blessings, which now we hear of and believe in through the Word. Amen.

said. That the whole creation. Margin, " every creature." This expression has been commonly understood as meaning the same as "the creature" in Rom 8:20,21. But I understand it as having a different signification; and as being used in the natural and usual signification of the word creature, or creation. It refers, as I suppose, to the whole animate creation; to all living beings; to the state of all created things here, as in a condition of pain and disorder, and groaning and death. Everything which we see; every creature which lives, is thus subjected to a state of servitude, pain, vanity, and death. The reasons for supposing that this is the true interpretation are, (1.) That the apostle expressly speaks of "the whole creation," of every creature, qualifying the phrase by the expression "we know," as if he was drawing an illustration from a well-understood, universal fact. (2.) This interpretation makes consistent sense, and makes the verse have a direct bearing on the argument. It is just an argument from analogy, he had ( Rom 8:20,21 ) said that the condition of a Christian was one of bondage and servitude. It was an imperfect, humiliating state; one attended with pain, sorrow, and death. This might be regarded as a melancholy description; and the question might arise, why was not the Christian at once delivered from this? The answer is in this verse. It is just the condition of everything. It is the manifest principle on which God governs the world. The whole creation is in just this condition; and we are not to be surprised, therefore, if it is the condition of the believer. It is a part of the universal system of things; it accords with everything we see; and we are not to be surprised that the church exists on the same principle of administration-- in a state of bondage, imperfection, sorrow, and sighing for deliverance. Groaneth. Greek, Groans together. All is united in a condition of sorrow. The expression denotes mutual and universal grief. It is one wide and loud lamentation, in which a dying world unites; and in which it has united "until now." And travaileth in pain together. This expression properly denotes the extreme pain of parturition. It also denotes any intense agony, or extreme suffering; and it means here that the condition of all things has been that of intense, united, and continued suffering; in other words, that we are in a world of misery and death. This has been united; all have partaken of it: it has been intense; all endure much: it has been unremitted; every age has experienced the repetition of the same thing. Until now. Till the time when the apostle wrote. It is equally true of the time since he wrote. It has been the characteristic of every age. It is remarkable that the apostle does not here say of "the whole creation," that it had any hope of deliverance; an additional consideration that shows that the interpretation above suggested is correct, Rom 8:20,21,23. Of the sighing and suffering universe he says nothing with respect to its future state. He does not say that the suffering brutal creation shall be compensated, or shall be restored or raised up. He simply adverts to the fact that it suffers, as an illustration that the condition of the Christian is not singular and peculiar. The Scriptures say nothing of the future condition of the brutal creation. (1) "the whole creation" or, "every creature"Verse 23. And not only they. Not only the creation in general. But ourselves also.

For the whole creation groaneth together - With joint groans, as it were with one voice. And travaileth - Literally, is in the pains of childbirth, to be delivered of the burden of the curse. Until now - To this very hour; and so on till the time of deliverance.