Our Victory in Christ

      26In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

      28And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

      31What then shall we say to these things? If God is for us, who is against us? 32He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? 33Who will bring a charge against God’s elect? God is the one who justifies; 34who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. 35Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36Just as it is written,
         “FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG;
         WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.”

37But in all these things we overwhelmingly conquer through Him who loved us. 38For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

Parallel Verses

New American Standard Bible (©1995)
For the anxious longing of the creation waits eagerly for the revealing of the sons of God.

GOD'S WORD® Translation (©1995)
All creation is eagerly waiting for God to reveal who his children are.

King James Bible
For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

Douay-Rheims Bible
For the expectation of the creature waiteth for the revelation of the sons of God.

Darby Bible Translation
For the anxious looking out of the creature expects the revelation of the sons of God:

English Revised Version
For the earnest expectation of the creation waiteth for the revealing of the sons of God.

Webster's Bible Translation
For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

Weymouth New Testament
For all creation, gazing eagerly as if with outstretched neck, is waiting and longing to see the manifestation of the sons of God.

World English Bible
For the creation waits with eager expectation for the children of God to be revealed.

Young's Literal Translation
for the earnest looking out of the creation doth expect the revelation of the sons of God;

Cross References

Hosea 1:10 Yet the number of the sons of Israel Will be like the sand of the sea, Which cannot be measured or numbered; And in the place Where it is said to them, "You are not My people," It will be said to them, "You are the sons of the living God."

Matthew 5:9 "Blessed are the peacemakers, for they shall be called sons of God.

John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

Romans 8:14 For all who are being led by the Spirit of God, these are sons of God.

Romans 8:16 The Spirit Himself testifies with our spirit that we are children of God,

Romans 8:18 For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.

Romans 8:23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.

Romans 9:26 "AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, 'YOU ARE NOT MY PEOPLE,' THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD."

1 Corinthians 1:7 so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,

1 Corinthians 1:8 who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.

2 Corinthians 6:18 "And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty.

Galatians 3:26 For you are all sons of God through faith in Christ Jesus.

Philippians 1:20 according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death.

Colossians 3:4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.

Hebrews 12:27 This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain.

1 Peter 1:7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ;

1 Peter 1:13 Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ.

1 John 3:1 See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him.

1 John 3:2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.

Revelation 21:7 "He who overcomes will inherit these things, and I will be his God and he will be My son.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 17-25

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. 4:1, 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. 16:5), a goodly heritage, v. 6. The saints are spiritual priests, that have the Lord for their inheritance, Num. 18:20. 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. 21:3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb. 1:2), and true believers, by virtue of their union with him, shall inherit all things, Rev. 21:7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (Jn. 17:24), shall sit down with him upon his throne, Rev. 3:21. 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. 2:12. 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 Co. 4:17), 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 Co. 2:9; 1 Jn. 3:2): 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 teµn 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 Co. 11:23-28. He knew what the glory of heaven is; see 2 Co. 12:3, 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. 11:26.

II. As the accomplishment of the saints' present hopes and expectations, v. 19, etc. 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. 119:49), 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. 13:12. 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. EpÕ elpidi hoti kai, etc.-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. 46:1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab. 2:11), the land cries, Job 31:38. (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 Pt. 3:13; Rev. 21:1); 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. 96:10-13; 98:7-9. 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 Jn. 3:2), 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. 3:21; 1 Co. 15:42. 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. 1:4. 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. 2:10. This is that which we expect, in hope of which our flesh rests, Ps. 16:9, 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 14:14, 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 Co. 13:13), 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.

Calvin's Commentary

19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

19. Siquidem intenta expectatio creature, revelationem filiorum Dei expectat:

20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

20. Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit ipsam in spe;

21. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

21. Quoniam ipsa quoque creatura asseretur a servitute corruptionis in libertatem glori? filiorum Dei.

22. For we know that the whole creation groaneth and travaileth in pain together until now.

22. Novimus enim quod creatura universa congemiscit, et ad hunc diem parturit.

19 For the intent expectation of the creation, etc. He teaches us that there is an example of the patience, to which he had exhorted us, even in mute creatures. For, to omit various interpretations, I understand the passage to have this meaning -- that there is no element and no part of the world which, being touched, as it were, with a sense of its present misery, does not intensely hope for a resurrection. He indeed lays down two things, -- that all are creatures in distress, -- and yet that they are sustained by hope. And it hence also appears how immense is the value of eternal glory, that it can excite and draw all things to desire it.

Further, the expression, expectation expects, or waits for, though somewhat unusual, yet has a most suitable meaning; for he meant to intimate, that all creatures, seized with great anxiety and held in suspense with great desire, look for that day which shall openly exhibit the glory of the children of God. The revelation of God's children shall be, when we shall be like God, according to what John says,

"For though we know that we are now his sons, yet it appears not yet what we shall be." (1 John 3:2.)

But I have retained the words of Paul; for bolder than what is meet is the version of Erasmus, "Until the sons of God shall be manifest;" nor does it sufficiently express the meaning of the Apostle; for he means not, that the sons of God shall be manifested in the last day, but that it shall be then made known how desirable and blessed their condition will be, when they shall put off corruption and put on celestial glory. But he ascribes hope to creatures void of reason for this end, -- that the faithful may open their eyes to behold the invisible life, though as yet it lies hid under a mean garb.

20. For to vanity has the creation, etc. He shows the object of expectation from what is of an opposite character; for as creatures, being now subject to corruption, cannot be restored until the sons of God shall be wholly restore; hence they, longing for their renewal, look forward to the manifestation of the celestial kingdom. He says, that they have been subjected to vanity, and for this reason, because they abide not in a constant and durable state, but being as it were evanescent and unstable, they pass away swiftly; for no doubt he sets vanity in opposition to a perfect state.

Not willingly, etc. Since there is no reason in such creatures, their will is to be taken no doubt for their natural inclination, according to which the whole nature of things tends to its own preservation and perfection: whatever then is detained under corruption suffers violence, nature being unwilling and repugnant. But he introduces all parts of the world, by a sort of personification, as being endued with reason; and he does this in order to shame our stupidity, when the uncertain fluctuation of this world, which we see, does not raise our minds to higher things.

But on account of him, etc. He sets before us an example of obedience in all created things, and adds, that it springs from hope; for hence comes the alacrity of the sun and moon, and of all the stars in their constant courses, hence is the sedulity of the earth's obedience in bringing forth fruits, hence is the unwearied motion of the air, hence is the prompt tendency to flow in water. God has given to everything its charge; and he has not only by a distinct order commanded what he would to be done, but also implanted inwardly the hope of renovation. For in the sad disorder which followed the fall of Adam, the whole machinery of the world would have instantly become deranged, and all its parts would have failed had not some hidden strength supported them. It would have been then wholly inconsistent that the earnest of the Spirit should be less efficacious in the children of God than hidden instinct in the lifeless parts of creation. How much soever then created things do naturally incline another way; yet as it has pleased God to bring them under vanity, they obey his order; and as he has given them a hope of a better condition, with this they sustain themselves, deferring their desire, until the incorruption promised to them shall be revealed. He now, by a kind of personification, ascribes hope to them, as he did will before.

21. Because the creation itself, etc. He shows how the creation has in hope been made subject to vanity; that is, inasmuch as it shall some time be made free, according to what Isaiah testifies, and what Peter confirms still more clearly. It is then indeed meet for us to consider what a dreadful curse we have deserved, since all created things in themselves blameless, both on earth and in the visible heaven, undergo punishment for our sins; for it has not happened through their own fault, that they are liable to corruption. Thus the condemnation of mankind is imprinted on the heavens, and on the earth, and on all creatures. It hence also appears to what excelling glory the sons of God shall be exalted; for all creatures shall be renewed in order to amplify it, and to render it illustrious.

But he means not that all creatures shall be partakers of the same glory with the sons of God; but that they, according to their nature, shall be participators of a better condition; for God will restore to a perfect state the world, now fallen, together with mankind. But what that perfection will be, as to beasts as well as plants and metals, it is not meet nor right in us to inquire more curiously; for the chief effect of corruption is decay. Some subtle men, but hardly sober-minded, inquire whether all kinds of animals will be immortal; but if reins be given to speculations where will they at length lead us? Let us then be content with this simple doctrine, -- that such will be the constitution and the complete order of things, that nothing will be deformed or fading.

22. For we know, etc. He repeats the same sentiment, that he might pass over to us, though what is now said has the effect and the form of a conclusion; for as creatures are subject to corruption, not through their natural desire, but through the appointment of God, and then, as they have a hope of being hereafter freed from corruption, it hence follows, that they groan like a woman in travail until they shall be delivered. But it is a most suitable similitude; it shows that the groaning of which he speaks will not be in vain and without effect; for it will at length bring forth a joyful and blessed fruit. The meaning is, that creatures are not content in their present state, and yet that they are not so distressed that they pine away without a prospect of a remedy, but that they are as it were in travail; for a restoration to a better state awaits them. By saying that they groan together, he does not mean that they are united together by mutual anxiety, but he joins them as companions to us. The particle hitherto, or, to this day, serves to alleviate the weariness of daily languor; for if creatures have continued for so many ages in their groaning, how inexcusable will our softness or sloth be if we faint during the short course of a shadowy life. [259]

Footnotes:

[259] The various opinions which have been given on these verses are referred to at some length by Stuart; and he enumerates not less than eleven, but considers only two as entitled to special attention -- the material creation, animate and inanimate, as held here by Calvin, and the rational creation, including mankind, with the exception of Christians, which he himself maintains. In favor of the first he names Chrysostom, Theodoret, Theophylact, OEcumenius, Jerome, Ambrose, Luther, Koppe, Doddridge, (this is not correct,) Flatt, and Tholuck; to whom may be added Scott, Haldane, and Chalmers, though Scott, rather inconsistently with the words of the text, if the material creation including animals be meant, regards as a reverie their resurrection; see Romans 8:21. After a minute discussion of various points, Stuart avows his preference to the opinion, that the creature" means mankind in general, as being the least liable to objections; and he mentions as its advocates Lightfoot, Locke, Turrettin, Semler, Rosenm?ller, and others. He might have added Augustine. Reference is made for the meaning of the word "creature" to Mark 16:15; Colossians 1:23; and 1 Peter 2:13. It appears from Wolfius, that the greater part of the Lutheran and Reformed Divines have entertained the first opinion, that the "creature" means the world, rational and animal; to which he himself mainly accedes; and what he considers next to this, as the most tenable, is the notion, that the "creature" means the faithful, that "the sons of God" are the blessed in heaven, and that the Apostles and apostolic men were those who enjoyed "the first-fruits of the Spirit." This last opinion relieves us from difficulties which press on all other expositions; and it may be extricated from objections which have been made to it; only the last sentence needs not be introduced. The whole passage, from Romans 8:18 to the end of Romans 8:25, is in character with the usual style of the Apostle. He finishes the first part with Romans 8:22; and then in the second part he announces the same thing in a different form, in more explicit terms, and with some additions. The "waiting" in Romans 8:19, has a correspondent "waiting" in Romans 8:23; and "the hope" in Romans 8:20, has another "hope" to correspond with it in Romans 8:24; and correspondent too is "the manifestation of the sons of God" in verse 19, and "the redemption of our body" in Romans 8:23. To reiterate the same truth in a different way was to make a deeper impression, and accordant with the Apostles manner of writing. He begins the second time, after Romans 8:22, in which is stated the condition of the whole world; and it is in contrast with that alone that Romans 8:23 is to be viewed, which restates and explains what had been previously said, so that "the creature" are the "we ourselves;" and the Apostle proceeds with the subject to end of the 25th verse. Instances of the same sort of arrangement are to be found in Romans 2:17-24; Romans 11:33-36. Romans 8:21 may be considered as an explanation only of the "hope," at the end of Romans 8:20; "For even it, the creature," though subjected to vanity, "shall be delivered from the bondage of corruption;" which means the same as "this body of death," in Romans 7:24. The word ktisis, means, 1. creation, the world, Mark 10:6; Mark 13:19; Romans 1:20; 2 Peter 3:4: -- 2, what is created -- creature, what is formed -- a building, what is instituted -- an ordinance, Romans 1:25; Romans 8:39; Hebrews 4:13; Hebrews 9:11; 1 Peter 2:13: -- 3, mankind, the world of men, Mark 16:15; Colossians 1:23: -- 4, the renewed man, or renewed nature -- Christians, 2 Corinthians 5:17; Galatians 6:15. There are only two other places where it is found, and is rendered in our version "creation," Colossians 1:15, and Revelation 3:14 It is objected to its application here to Christians, because where it has this meaning, it is preceded by kaine, new. The same objection stands against applying it to mankind in general, for in these instances push precedes it. Its meaning must be gathered from the whole passage, and we must not stop at the end of verse 23, but include the two following verses. -- Ed.

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October 10. "If Ye, through the Spirit, do Mortify the Deeds of the Body, Ye Shall Live" (Rom. viii. 13).
"If ye, through the Spirit, do mortify the deeds of the body, ye shall live" (Rom. viii. 13). The Holy Spirit is the only one who can kill us and keep us dead. Many Christians try to do this disagreeable work themselves, and they are going through a continual crucifixion, but they can never accomplish the work permanently. This is the work of the Holy Spirit, and when you really yield yourself to the death, it is delightful to find how sweetly He can slay you. By the touch of the electric spark they …
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 6. "As Many as are Led by the Spirit of God they are the Sons of God" (Rom. viii. 14).
"As many as are led by the Spirit of God they are the sons of God" (Rom. viii. 14). The blessed Holy Spirit is our Guide, our Leader, and our Resting-place. There are times when He presses us forward into prayer, into service, into suffering, into new experiences, new duties, new claims of faith, and hope, and love, but there are times when He arrests us in our activity, and rests us under His overshadowing wing, and quiets us in the secret place of the Most High, teaching us some new lessons, breathing …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 12. "The Law of the Spirit of Life in Christ Jesus Hath Made Me Free" (Rom. viii. 2).
"The law of the Spirit of life in Christ Jesus hath made me free" (Rom. viii. 2). The life of Jesus Christ brought into our heart by the Holy Spirit, operates there as a new law of divine strength and vitality, and counteracts, overcomes and lifts us above the old law of sin and death. Let us illustrate these two laws by a simple comparison. Look at my hand. By the law of gravitation it naturally falls upon the desk and lies there, attracted downward by that natural law which makes heavy bodies fall …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 8. "For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free" (Rom. viii. 2).
"For the law of the Spirit of life in Christ Jesus hath made me free" (Rom. viii. 2). There is a natural law of sin and sickness, and if we just let ourselves go and sink into the trend of circumstances we shall go down and sink under the power of the tempter. But there is another law of spiritual life and of physical life in Christ Jesus to which we can rise and through which we can counterpoise and overcome the other law that bears us down. But to do this requires real spiritual energy and fixed …
Rev. A. B. Simpson—Days of Heaven Upon Earth

September 27. "The Glorious Liberty of the Children of God" (Rom. viii. 21).
"The glorious liberty of the children of God" (Rom. viii. 21). Are you above self and self-pleasing in every way? Have you got above circumstances so that you are not influenced by them? Are you above sickness and the evil forces around that would drag down your physical life into the quicksands? These forces are all around, and if yielded to would quickly swamp us. God does not destroy sickness, or its power to hurt, but He lifts us above it. Are you above your feelings, moods, emotions and states? …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 11. "And He that Searcheth the Hearts Knoweth what is the Mind of the Spirit, Because He Maketh Intercession for the Saints According to the Will of God" (Rom. viii. 27).
"And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God" (Rom. viii. 27). The Holy Spirit becomes to the consecrated heart the Spirit of intercession. We have two Advocates. We have an Advocate with the Father, who prays for us at God's right hand; but the Holy Spirit is the Advocate within, who prays in us, inspiring our petitions and presenting them, through Christ, to God. We need this Advocate. We know …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 21. "Who Shall Separate us from the Love of Christ?" (Rom. viii. 35).
"Who shall separate us from the love of Christ?" (Rom. viii. 35). And then comes the triumphant answer, after all the possible obstacles and enemies have been mentioned one by one, "Nay, in all these things we are more than conquerors, through Him that loved us." Our trials will be turned to helps; our enemies will be taken prisoners and made to fight our battles. Like the weights on yonder clock, which keep it going, our very difficulties will prove incentives to faith and prayer, and occasions …
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 1. "That the Righteousness of the Law Might be Fulfilled in Us" (Rom. viii. 4).
"That the righteousness of the law might be fulfilled in us" (Rom. viii. 4). Beloved friends, do you know the mistake some of you are making? Some of you say: "It is not possible for me to be good; no man ever was perfect, and it is no use for me to try." That is the mistake many of you are making. I agree with the first sentence, "No man ever was perfect"; but I don't agree with the second, "There is no use trying." There is a divine righteousness that we may have. I don't mean merely that which …
Rev. A. B. Simpson—Days of Heaven Upon Earth

October 13. "The Carnal Mind is Enmity against God" (Rom. viii. 7).
"The carnal mind is enmity against God" (Rom. viii. 7). The flesh is incurably bad. "It is not subject to the law of God, neither, indeed, can be." It never can be any better. It is no use trying to improve the flesh. You may educate it all you please. You may train it by the most approved methods, you may set before it the brightest examples, you may pipe to it or mourn to it, treat it with encouragement or severity; its nature will always be incorrigibly the same. Like the wild hawk which the little …
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 4. "Ye are not in the Flesh but in the Spirit if So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ He is None of His" (Rom. viii. 9).
"Ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ he is none of His" (Rom. viii. 9). A spiritual man is not so much a man possessing a strong spiritual character as a man filled with the Holy Spirit. So the apostle said: "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you." The glory of the new creation, then, is not only that it recreates the human spirit, but that it fits …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Fourth Sunday after Trinity Consolation in Suffering, and Patience.
Text: Romans 8, 18-22. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. 19 For the earnest expectation of the creature waiteth for the revealing of the sons of God. 20 For the creation was subjected to vanity not of its own will, but by reason of him who subjected it, in hope 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. …
Martin Luther—Epistle Sermons, Vol. III

Fourth Sunday after Trinity Redemption of the Creatures.
Second Sermon. Text: Romans 8, 18-22. 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 …
Martin Luther—Epistle Sermons, Vol. III

Eighth Sunday after Trinity Living in the Spirit as God's Children.
Text: Romans 8, 12-17. 12 So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, these are sons of God. 15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit himself beareth witness with our spirit, that we are children …
Martin Luther—Epistle Sermons, Vol. III

Divine Support and Protection
[What shall we say then to these things?] If God be for us, who can be against us? T he passions of joy or grief, of admiration or gratitude, are moderate when we are able to find words which fully describe their emotions. When they rise very high, language is too faint to express them; and the person is either lost in silence, or feels something which, after his most laboured efforts, is too big for utterance. We may often observe the Apostle Paul under this difficulty, when attempting to excite …
John Newton—Messiah Vol. 2

Accusers Challenged
Who shall lay anything to the charge of God's elect? It is God who justifies. T hough the collating of manuscripts and various readings has undoubtedly been of use in rectifying some mistakes which, through the inadvertency of transcribers, had crept into different copies of the New Testament, yet such supposed corrections of the text ought to be admitted with caution, and not unless supported by strong reasons and authorities. The whole Scripture is given by inspiration of God: and they who thankfully …
John Newton—Messiah Vol. 2

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2

Triumph Over Death and the Grave
O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. T he Christian soldier may with the greatest propriety, be said to war a good warfare (I Timothy 1:18) . He is engaged in a good cause. He fights under the eye of the Captain of his salvation. Though he be weak in himself, and though his enemies are many and mighty, he may do that which in other soldiers …
John Newton—Messiah Vol. 2

August the Twenty-Fifth Impotent Enemies
"Who shall separate us from the love of Christ?" --ROMANS viii. 31-39. Who can get between the love of Christ and me? What sharp dividing minister can cleave the two in twain, and leave me like a dismembered and dying branch? Terrible experiences cannot do it. "Tribulation, distress, persecution, famine, nakedness, peril, or sword!" All these may come about my house, but they cannot reach the inner sanctuary where my Lord and I are closeted in loving communion and peace. They may bruise my skin, …
John Henry Jowett—My Daily Meditation for the Circling Year

May the Twenty-Eighth the Sons of God
"For as many as are led by the Spirit of God they are the sons of God." --ROMANS viii. 9-17. And how unspeakably wealthy are the implications of the great word! If a son, then what holy freedom is mine! Mine is not "the spirit of bondage." The son has "the run of the house." That is the great contrast between lodgings and home. And I am to be at home with the Lord. And if a son, then heir! "All things are yours." Samuel Rutherford used to counsel his friends to "take a turn" round their estate. …
John Henry Jowett—My Daily Meditation for the Circling Year

Sons and Heirs
'If children, then heirs; heirs of God, and joint-heirs with Christ.'--ROMANS viii. 17. God Himself is His greatest gift. The loftiest blessing which we can receive is that we should be heirs, possessors of God. There is a sublime and wonderful mutual possession of which Scripture speaks much wherein the Lord is the inheritance of Israel, and Israel is the inheritance of the Lord. 'The Lord hath taken you to be to Him a people of inheritance,' says Moses; 'Ye are a people for a possession,' says …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Suffering with Christ, a Condition of Glory with Christ
'...Joint heirs with Christ: if so be that we suffer with Him, that we may be also glorified together.'--ROMANS viii. 17. In the former part of this verse the Apostle tells us that in order to be heirs of God, we must become sons through and joint-heirs with Christ. He seems at first sight to add in these words of our text another condition to those already specified, namely, that of suffering with Christ. Now, of course, whatever may be the operation of suffering in fitting for the possession of …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Witness of the Spirit
'The Spirit itself beareth witness with our spirit, that we are the children of God.'--ROMANS viii. 18. The sin of the world is a false confidence, a careless, complacent taking for granted that a man is a Christian when he is not. The fault, and sorrow, and weakness of the Church is a false diffidence, an anxious fear whether a man be a Christian when he is. There are none so far away from false confidence as those who tremble lest they be cherishing it. There are none so inextricably caught in …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Revelation of Sons
'For the earnest expectation of the creature waiteth for the manifestation of the sons of God.'--ROMANS viii. 19. The Apostle has been describing believers as 'sons' and 'heirs.' He drops from these transcendent heights to contrast their present apparent condition with their true character and their future glory. The sad realities of suffering darken his lofty hopes, even although these sad realities are to his faith tokens of joint-heirship with Jesus, and pledges that if our inheritance is here …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)