CHAPTER 8

Outline (continued)

Justification by Faith

4a. “No condemnation” for those in Christ Jesus. The indwelling Spirit imparts life to them, assures them of the realization of their hope of eagerly awaited glory, helps them in their infirmities, and intercedes for them, so that everything turns out for their welfare. The three groanings.

“And we know that all things work together for good to those who love God, that is, to those who are called according to his purpose.”

8:1–30

4b. It produces the fruit of super-invincibility; i.e., of being more than conquerors.

“No, in all these things we are more than conquerors through him who loved us”

8:31–39

“And we know that all things work together for good to those who love God, that is, to those who are called according to his purpose”

8:1–30

8 1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For through Christ Jesus the law of the Spirit of life has set me²⁰⁶ free from the law of sin and of death. 3 For what the law could not do, because it was weak through the flesh, God did: by sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fully met in us, who do not walk according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 Now the mind of the flesh is death, but the mind of the Spirit is life and peace; 7 because the mind of the flesh is hostility to God, for it does not submit to the law of God, nor can it do so. 8 And those who are in the flesh cannot please God.

9 You, however, are not in the flesh but in the Spirit, seeing that God’s Spirit dwells in you. (Anyone who does not possess Christ’s Spirit does not belong to Christ.) 10 But if Christ is in you, though the body is dead because of sin, yet the Spirit is life because of (your) justification. 11 And if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also impart life to your mortal bodies through his Spirit, who dwells in you.

12 Therefore, brothers, we have an obligation, but it is not to the flesh, to live according to its standard. 13 For if you live according to its standard you are doomed to die; but if, by the Spirit, you put to death the disgraceful deeds of the body, you will live. 14 For as many as are being led by the Spirit of God, these are sons of God. 15 For you have not received a spirit of slavery, to fill you once more with dread, but you have received the Spirit of adoption, who moves us to cry, “Abba!,” that is, “Father!” 16 This Spirit himself bears witness with our spirit that we are children of God.

17 And if children, then heirs, heirs of God and fellow-heirs with Christ; since the fact that we are now sharing in his sufferings means that (hereafter) we shall share in his glory. 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 in us.

19 For the creation, with outstretched head, is eagerly looking forward to the revelation of the sons of God. 20 For it was not by its own choice that the creation was subjected to futility, but (it was) because of him who subjected it, in hope, 21 because the creation itself too will be set free from its bondage to decay, so as to share the glorious liberty of the children of God. 22 For we know that the whole creation, with one accord, has been, and still is, groaning as in the pain of childbirth.

23 Not only this, but also we ourselves, who possess the firstfruits of the Spirit, even we ourselves groan within ourselves, as we eagerly await our adoption, that is, the redemption of our bodies. 24 For it was in hope that we were saved; but when once something hoped for is seen it is no longer an object of hope, for who hopes for what he sees? 25 But since we hope for that which we do not see, we wait for it with patient endurance.

26 And in the same way the Spirit too is helping us in our weakness, for we do not know what we ought to pray, but the Spirit himself intercedes for us with unspoken groanings. 27 And he who searches the hearts knows what is the Spirit’s intention, that he is interceding for the saints in harmony with God’s will.

28 And we know that to those who love God all things work together for good, that is, to those who are called according to (his) purpose. 29 For whom he foreknew, he also foreordained to be conformed to the image of his Son, so that he might be the firstborn among many brothers; 30 and whom he foreordained, these he also called; and whom he called, these he also justified; and whom he justified, these he also glorified.

As was true with respect to chapters 5, 6, and 7, so also chapter 8 points to a result of the believers’ justification by faith. The fact that justification is indeed at the center of Paul’s thinking is clear from the opening words, “There is now no condemnation,” for condemnation is the opposite of justification.

Moreover, as has been stated previously, Paul himself seems to endorse the co-ordination of chapters 5, 6, and 7, causing each to close with the same (or a very similar) phrase. This holds too for chapter 8, ending with “in Christ Jesus our Lord.”

The question as to the theme of this chapter is easily answered. It is not expressed immediately, though everything in verses 1–30, and again in verses 31–36, leads up to it; as, for example, verse 28, printed above the present section, indicates. The central thought, which is also the fourth main fruit of justification by faith, is found in the words, “No, in all these things we are more than conquerors through him who loved us” (verse 37). Note: not merely conquerors but more than conquerors; not merely invincible but super-invincible.

1. There is therefore now no condemnation for those who are in Christ Jesus.²⁰⁷

The statement, “There is therefore now no condemnation” is closely connected with the main thrust of Paul’s previous reasoning, taken as a unit. See especially verses 1:16, 17; 3:21, 24; 5:1, 2, 6–8, 15–21; 7:6. In these passages the apostle has been setting forth the fact that, through Christ’s debt-removing and sanctifying self-sacrifice, believers have been released from the curse of the law. Because of the entrance of sin (cf. 8:3) the law cannot now be regarded as a means of obtaining salvation, nor does it have the power to condemn believers. Rather, the law is the means for the expression of their gratitude. As such it is the object of their delight, even though, as 7:14f. has shown, in the present life complete obedience is impossible.

This does not mean that there is no connection between 8:1 f. and the immediately preceding context. As has been indicated—see pp. 238, 239—there is a close connection between “Thanks be to God through Christ Jesus our Lord” (7:25a) and “There is therefore now no condemnation, etc.” (8:1). But even what Paul says in 7:25b—and more generally in 6:1–7:25—about the enslaving power of sin, is not absent from his mind in 8:1, as the sequel (8:1 f.) indicates. For Paul “no condemnation” means freedom not only from sin’s guilt but also from its enslaving power.

To be sure, a distinction must be drawn between justification and sanctification. But this distinction must never become a separation. Calvin has made this clear by stating, “As Christ cannot be divided, so also these two blessings which we receive together in him are also inseparable” (Institutes III, xi, 6).

In line with this twofold reference of the words “no condemnation” is the phrase “in Christ Jesus.” What Paul is saying is that for those who not only forensically are in Christ Jesus—the guilt of their sins having been removed by his death—but also spiritually—the sanctifying influences of his Spirit dominating their lives, there is now (=consequently) no condemnation. For them there is justification and therefore salvation full and free (see 8:29, 30). For more on the phrase “in Christ Jesus” see above on 3:24, p. 131, and on 6:3 f., p. 196. See also N.T.C. on Ephesians, pp. 70, 71.

Justification and sanctification always go together. The fact that the expression “no condemnation” implies both pardon and purification is also clear from verse

2. For through Christ Jesus the law of the Spirit of life has set me free from the law of sin and of death.²⁰⁸

Paul speaks about “the law of the Spirit of life.” That the Holy Spirit is life in his very essence and also imparts life, both physical and spiritual, is clear from ever so many passages of Scripture. The basis for this doctrine is probably found already in Gen. 1:1; Ps. 51:11; 104:30. For closer references see John 6:63; II Cor. 3:6; Gal. 6:8; and do not forget Rom. 8:11. The law of the Spirit of life is the forceful and effective operation of the Holy Spirit in the hearts and lives of God’s children. It is the very opposite of “the law of sin and death,” for which see on 7:23, 25. Just as the law of sin produces death, so also the law, or ruling factor, of the Spirit of life brings about life. Cf. Rom. 6:23. It does this “through Christ Jesus,” that is, on the basis of the merits of his atonement, and by means of the vitalizing power of union with him.

The question arises, “If in Rom. 7:14–8:2 Paul throughout speaks about himself as a believer, how can he say not only, “I am carnal, sold as a slave to sin … a prisoner” (7:14, 23); but also, “Through Christ Jesus the law of the Spirit of life has set me free from the law of sin and death”? How can a slave and prisoner also be a free person? Does not this very contradiction show that we have erroneously interpreted Rom. 7:14, 23?

The answer is, “Not at all.” On the contrary, when we read these passages—both 7:14, 23 and 8:1, 2, we say, “How wonderful is the Word of God! What a true picture it draws of the person I really am! On the one hand I am a slave, a prisoner, for sin has such control over me that I cannot lead a sinless life (Jer. 17:9; Matt. 6.12; I John 1:8, 10). Yet, on the other hand, I am a free person, for though Satan tries with all his might and trickery to keep me from doing what is right—such as trusting God for my salvation, invoking him in prayer, rejoicing in him, working for his causes, etc., he cannot throughout stop me from doing so. He cannot completely prevent me from experiencing the peace of God that transcends all understanding. The sense of victory, which I possess in principle even now and will possess in perfection in the future, sustains me in all my struggles. I rejoice in the freedom which Christ has earned for me!” (cf. Gal. 5:1).

When an interpreter of 7:21–8:2 limits Christian experience to what is found in 7:22, 25a, 8:1, 2, leaving out 7:21, 23, 24, 25b, does he not resemble the musician who tries to play an elaborate piece on an organ with a very restricted number of octaves, or on a harp with many broken strings?

3, 4. For what the law could not do, because it was weak through the flesh, God did: by sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

a. For what the law could not do, because it was weak through the flesh, God did.

The word “For” indicates that what, according to verses 3, 4, God accomplished by sending his Son into the world, is the basis of the believer’s freedom (verse 2). The law was unable to provide this basis. That, however, was not the law’s fault. Sinful human nature (“the flesh,” see p. 217) was to blame. It was that which made perfect obedience impossible. Does this mean, then, that sinners are never going to be saved, and that God’s plan, made before the founding of the world (Eph. 1:4), is not going to be carried out? It does not, for—O glorious divine love!—what the law was unable to accomplish God accomplished! It was he who, by sending into the world his own Son to die for sinners, satisfied the demands of justice, thereby setting sinners free and flooding their hearts with love for God and a desire to do his will out of gratitude.

b. by sending his own Son.

What depth of feeling, what compassion, what pathos is contained in this expression! Involuntarily our mind travels back to Gen. 22:2 (God addressing Abraham), “Take now your son, your only son, whom you love, Isaac … and offer him for a burnt offering.…” See also John 3:16, “For so loved God the world that his Son, the only-begotten he gave.…” Cf. Matt. 21:37.

Philosophers may argue that implied in the doctrine of God’s immutability is the fact that the Divine Being cannot experience any emotions. The question may be asked whether that inference does full justice to such passages in this epistle as the present one and 8:32 (“God did not spare his own Son but gave him up”). In order to save us, God did not spare his own—yes, his very own, his dear and only—Son. He caused him to descend to hell for us, the hell climaxed at Calvary.²⁰⁹

c. in the likeness of sinful flesh.

In his incarnation the divine Son assumed the human nature, so that from that moment on he has two natures, the divine and the human, indissolubly united, yet each retaining its own properties. But he took on that human nature not as it came originally from the hand of the Creator (“and behold it was very good,” Gen. 1:31), but weakened by sin, though remaining itself without any sin. Note: not “in sinful flesh” but “in the likeness of sinful flesh.” He “emptied himself, assuming the form of a servant” (Phil. 2:7). “Though he was rich, yet for our sake he became poor” (II Cor. 8:9). See also N.T.C. on Philippians, pp. 102–113.

d. and for sin.

Probable meaning: and in order to deal with sin.²¹⁰

e. He condemned sin in the flesh, in order that the righteous requirement²¹¹ of the law might be fulfilled in us.

That righteous requirement is clearly indicated in such passages as Lev. 19:18b; Deut. 6:5; Mic. 6:8; Matt. 22:35–40 (cf. Mark 12:28–34; Luke 10:25–28). See also Matt. 23:23; Luke 11:42; Rom. 13:9.

It was in Christ’s “flesh,” his human nature, that God condemned and punished²¹² the sins of his people. It was in his people’s place that Jesus bore God’s wrath. See Isa. 53:4–6, 8, 11b; Matt. 20:28; Mark 10:45; John 1:29; 10:11, 15; Rom. 5:6–9, 18, 19; II Cor. 5:21; Gal. 3:13. The purpose and result of Christ’s work of redemption was that his people, by means of the operation of the Holy Spirit in their hearts and lives, should strive, are striving, to fulfil the law’s righteous requirement. Out of gratitude for, and in response to, the outpouring of God’s love, they now love God and their neighbor.

f. who do not walk according to the flesh but according to the Spirit.

Such devout conduct, being the result of the Holy Spirit’s active indwelling, reveals “the fruit of the Spirit.” The opposite way of life, that which is “according to the flesh” stems from men’s sinful nature and is characterized by the acts associated with that nature. For both see Gal. 5:16–25. Does not the present passage give a hint with respect to the obligation voiced in verses 12, 13?

5–8. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. Now the mind of the flesh is death, but the mind of the Spirit is life and peace; because the mind of the flesh is hostility to God, for it does not submit to the law of God, nor can it do so. And those who are in the flesh cannot please God.

As the word “For” indicates, verse 5 (in a sense verses 5–8 considered as a unit) gives a further description of the two classes of people to whom reference was made in verse 4b: (a) those who walk according to the flesh (their existence implied in verse 4b), and (b) those who walk according to the Spirit (their existence mentioned in verse 4b).

Those who live according to the flesh allow their lives to be basically determined by their sinful human nature. They set their minds on—are most deeply interested in, constantly talk about, engage and glory in—the things pertaining to the flesh, that is, to sinful human nature.

Those who live according to the Spirit, and therefore submit to the Spirit’s direction, concentrate their attention on, and specialize in, whatever is dear to the Spirit. In the conflict between God and sinful human nature the first group sides with²¹³ human nature; the second sides with God.

Paul is reminding the members of the church in Rome that it is impossible to be on both sides at once; that is, the basic—this adjective should be stressed!—disposition or direction of our lives is either on God’s side or on the side of sinful human nature. If a person persists in being worldly, he is on the side of the world and must expect the world’s doom. On the other hand, if the things concerning God and his kingdom are his chief concern, he can expect life: sweet communion with God, God’s love shed abroad in the heart, joy unspeakable and full of glory, all this and far more forever and ever. See on 2:7, pp. 92, 93.

He can expect peace: the inner assurance that past sins are forgiven, that present events, no matter how painful, are being overruled for good, and that nothing that might occur in the future will be able to separate him from the love of God in Christ. Such peace means basic freedom from fear and from restlessness. It implies contentment, sense of security, inner tranquility.

Among the many passages of Scripture where peace is mentioned are Ps. 4:8; 37:37; 119:165; Isa. 26:3; 48:22 (cf. 57:21); Luke 1:79; 2:14; John 14:27; Rom. 5:1; 14:17; 15:13, 33; Phil 4:7, 12. See also the Pauline and Petrine opening salutations. Often, especially in the Old Testament, the line of demarcation between peace and prosperity or well-being is almost imperceptible; cf. Ps. 122:7.

When Paul says, “… but the mind of the Spirit is life and peace,” does he mean that the believer is never disturbed? Does he intend to say that the Christian’s heart and mind are always filled with perfect peace, and therefore, that the exclamation, “Wretched man that I am!” (7:24) could not have been uttered by the child of God?

The answer must be, “Not at all.” Though the basic disposition of the person whose life is controlled by the Holy Spirit is indeed life and peace, this does not mean that such an individual is no longer deeply sorry for his sin and ardently wishing to be rid of it. In fact, the more thoroughly he is under the Spirit’s control, the knowledge of which gives him life and peace, the more also he will regret and fight against his still remaining sinfulness!

The idea that the believer is a person who is always staying on an even keel should be given up. A believer’s life is not that simple. It is tremendously complex. Are we willing to say that Simon Peter, the man who made the great confession (Matt. 16:16), was not a believer? Read what Jesus said about him (16:17). Nevertheless, it was Peter who afterward denied his Lord, and this not once but thrice!

And the writer of Ps. 77, was he not a believer? Yet, what a struggle he endured!

The thought of God brought me no peace,

But rather made my fears increase;

With sleepless eyes and speechless pain

My fainting spirit grieved in vain.

The blessedness of long ago

Made deeper still my present woe.

Recalling days when faith was bright,

When songs of gladness filled my night,

I pondered o’er my grievous woes

And searching questioning arose:

Will God cast off and nevermore

His favor to my soul restore?

The Lord answers his plea, so that his response is:

These doubts and fears that troubled me

Were born of my infirmity.

Though I am weak, God is most high,

And on his goodness I rely;

Of all his wonders I will tell,

And on his deeds my thoughts shall dwell.

Does this mean, then, that the believer is “a split personality”? When this term is used to indicate a personality structure composed of two or more behavior patterns, each apparently operating independently of the other(s), it would, of course, be improper to use it in connection with the present subject. And since we cannot always know in what sense this term is used, might it not be best to avoid it altogether in the present context?

However, according to the plain language of Scripture, and the testimony of ever so many Christians, even the believer may experience a tremendous struggle between “the old man” and “the new man,” between doubt and trust, unrest and peace. In addition to Ps. 77 see also Ps. 73; Gal. 5:17; Eph. 4:22f.; 6:10f.; Heb. 12:4. To be sure, the Christian is comforted by Isa. 26:3, “Thou wilt keep him in perfect peace whose mind is stayed on thee,” but during his earthly life the believer’s mind is not always stayed on God. It is not always steadfast.

As long as Peter’s faith was fixed on Jesus he was able to walk on water, “But when he saw the wind he was afraid and … cried out, ‘Lord, save me!’ ” (Matt. 14:29, 30).

It is clear, therefore, that the interpretation of Rom. 7:14–25 which this interpreter, in common with many others and with the Evangelical Confessions, holds, must stand.

Nevertheless, when one compares the mind of unbelievers with that of believers, as Paul does in 8:5–8, the contrast is striking, for basically the mind of believers, that is, the mind of the Spirit, is life and peace. The very opposite is true with respect to the mind of unbelievers, a mind that is hostile to God. And since this is true, it stands to reason that the fruit of this mind or disposition is death (verse 6).

Such a mind is self-centered, which explains the fact that it does not submit itself to God’s law. In fact, as long as it continues to concentrate its attention upon itself, it is, of course, not even able to submit to God. Those people who are “in the flesh,” that is, who in their affections, purposes, thoughts, words, and deeds, are basically controlled by their sinful nature, are unable to please God.

It is interesting and instructive to note how often Scripture, especially Paul, describes the purpose of human life to be that of pleasing God (Rom. 12:1, 2; 14:18; I Cor. 7:32; II Cor. 5:9; Eph. 5:10; Phil. 4:18; Col. 3:20; I Thess. 4:1). Paul even exhorts children to obey their parents in everything “for this pleases the Lord” (Col. 3:20); as if to say, “It fills God’s heart with delight.” God’s heart is not an iceberg! In this connection see what was said previously (p. 247), with reference to God sending “his own Son.”

Paul, either explicitly or by implication, expresses his disapproval upon those who please not God but themselves. Cf. Rom. 15:3; I Thess. 2:15.

Like Paul, the apostle John also regards doing what is pleasing to God as being the true goal of the believers’ life. He points out how God regards this kind of life (I John 3:22). And the author of Hebrews directs the attention of the readers to the fact that without faith it is impossible to please God (11:6).

From those who are “in the flesh” and therefore “cannot please God” (verse 8) Paul’s attention now turns more directly to the members of the church to which he is writing. With the warmth of heart that is characteristic of a true pastor he addresses them as follows:

9–11. You, however, are not in the flesh but in the Spirit, seeing that God’s Spirit dwells in you. (Anyone who does not possess Christ’s Spirit does not belong to Christ.) But if Christ is in you, though the body is dead because of sin, yet the Spirit is life because of (your) justification. And if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also impart life to your mortal bodies through the Spirit, who dwells in you.

The meaning of the entire passage, viewed in light of the immediately preceding context, can be summarized as follows:

You, by contrast, are not basically under the control of sinful human nature but of the Spirit. You are therefore not unable to please God, since God’s Spirit is dwelling in you. (Now if there should be anyone who shows by his life and actions that he does not possess the Spirit of Christ, such a person does not belong to Christ. He is not a Christian at all.) But if Christ is living in you, then, though because of sin the body must die, nevertheless, because you have been justified, the Spirit, himself Life, is alive within you. And if that Spirit, namely, the Spirit of him who raised Jesus from the dead, is dwelling in you, then he who raised Christ from the dead will, on the day of the resurrection, impart life also to your mortal bodies. He will do it through the agency of the Spirit who is dwelling within you.

Brief comment on words and phrases:

a. “You, however, are not in the flesh but in the Spirit …”

Lovingly Paul assures the addressees that, as far as the basic direction of their life is concerned, they are under the control not of sinful human nature but of the Spirit. This implies that, speaking collectively, they do not belong to the category of those concerning whom the apostle just now (verse 8) has stated that they cannot please God.

b. “seeing that God’s Spirit dwells in you.”

The rendering “if the Spirit of God dwells in you,” as if Paul was not sure about the collective indwelling of the Holy Spirit in the hearts of these people, is incorrect. In view of what the apostle says about them in 1:6, 8; 15:14, such a low estimate on his part must be rejected.²¹⁴

c. “(Anyone who does not possess Christ’s Spirit does not belong to Christ.)” More literally: “(If anyone does not have the Spirit of Christ, he is not of his).”

Though, speaking collectively, the apostle has assured the Roman congregation that he regards it as being under the control of, and indwelt by, the Spirit, this does not mean that a church member can take his salvation for granted, in the sense that self-examination would no longer be necessary. Besides, in the church of Rome by no means everything was perfect. See 11:17–25; 14:10–15, 19; 15:1f.

Paul states that if anyone’s life marks him as lacking Christ’s Spirit, he has no right to consider himself a Christian.

Note in this verse the interchange of the designations “God’s Spirit” and “Christ’s Spirit.” This certainly indicates that in Paul’s thinking Christ was fully divine.

d. “But if Christ is in you, though the body is dead because of sin, yet the Spirit is life because of your justification.”

Meaning: not only is it true that because of sin the body of each of you is bound to die, but it is also true that because you are justified you can be assured of the fact that the Spirit, who is Life and life’s Author, is dwelling within you.

The word Spirit, occurring in verse 10, should not be spelled with a small “s,” as if the reference were to any person’s invisible entity, but, with a capital “S,” for the apostle is definitely thinking of the Holy Spirit. Proof:

(1) In all the preceding eight instances of its use (verses 1–9) the word pneuma (Greek word for the divine Spirit as well as for the human spirit) refers to the Holy Spirit. In verse 11 the apostle refers twice to this Spirit (“the Spirit of him who raised Jesus from the dead,” “his Spirit who dwells in you”). It would be rather strange, then, if the intervening pneuma (here in verse 10) would have a different meaning.

(2) The pneuma of verse 10 is taken up again in verse 11. Note resemblance: verse 11 refers to the life-imparting Spirit, naturally the Holy Spirit. This corresponds to “the pneuma of life” of verse 10.

(3) Also in verse 2 of the present chapter the Holy Spirit is called “the Spirit of life.” Similarly in John 14:6 Jesus calls himself “the life.”

e. “And if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also impart life to your mortal bodies through his Spirit, who dwells in you.”

It is clear from verses 9–11 that the designations “Spirit,” “God’s Spirit,” “Christ’s Spirit,” “the Spirit of him who raised Jesus from the dead,” and “his Spirit who dwells in you,” all refer to the same Holy Spirit. The variety of titles is by no means meaningless. It indicates the glorious unity existing between Father, Son, and Holy Spirit, a unity not only of essence (ontological oneness) but also of operation in the interest of our salvation.

Similarly John 14:26 informs us that the Father was going to send the Holy Spirit; John 16:7, that the Son would send him. There is no contradiction but glorious harmony. Note John 14:16, “I will ask the Father, and he will give you … the Spirit of truth.” Also 14:26, “the Holy Spirit, whom the Father will send in my name.”

In verse 11 the subject “He who raised Jesus—or Christ—from the dead,” refers, of course, to the Father. Does it not also follow from such passages as Rom. 6:4; Gal. 1:1; and Eph. 1:20 that in the activity of raising the Savior from the dead it was the Father who, as it were, took the lead?

But note how very closely the two other persons of the Holy Trinity are related to the Father, hence also to each other. That the Father acts through the Spirit is plainly stated in verse 11. That even Jesus himself did not remain entirely passive in his resurrection is implied in John 10:17, 18. It is he who claims the power not only to lay down his life but also to take it up again. Moreover, the very One who in Rom. 8:11 is described as the Spirit of the Father is in verse 9 called Christ’s Spirit. In fact, as it were in the same breath, God’s Spirit is in verse 9 called Christ’s Spirit. The relationship between Father, Son, and Holy Spirit is so close, the union so intimate and indissoluble, that it is impossible to dishonor the Son without also dishonoring the Father and the Holy Spirit. Cf. John 5:23.

This truth is filled with practical significance. We are living in an age in which in some evangelistic circles a disproportionate interest is shown in Jesus, as if honor and glory should be ascribed to the Son alone. Others, again, filled with the wrong kind of ecumenical fervor, the kind that aims at uniting all religious bodies into one huge world-church, minimize the work of the Savior and emphasize that all men are brothers, God being the Father of them all. And a third party, of late becoming more vocal, magnifies charismatic gifts, and cannot stop talking about the Spirit.

As Rom. 8:9–11 shows, and as Scripture throughout proves, it is God Triune, that is, Father, Son, and Holy Spirit, the one and only true God, who should be the central object of our love and worship.

12, 13. Therefore, brothers, we have an obligation, but it is not to the flesh, to live according to its standard. For if you live according to its standard you are doomed to die; but if, by the Spirit, you put to death the disgraceful deeds of the body, you will live.

At this point there is a transition from exposition to exhortation; from concentration on blessings bestowed by the Giver, to focusing on the obligation incurred by the recipients, including Paul himself.

However, the recipients are by no means represented as being able to act independently. Salvation is not a 50–50 affair. It is God’s gift from start to finish. It is by the Spirit that God’s children must put to death the disgraceful deeds of the body (verse 13), that they are being led (verse 14), and are being moved to cry, “Abba!” (verse 15). It is from the Spirit that they receive the assurance that they are indeed children of God (verse 16). But all this does not take away the fact that the recipients of these favors must go into action. They have an obligation to perform; nevertheless, cannot do this in their own power. How then? As already indicated, “by the Spirit,” and see also Phil. 2:12, 13.

The apostle calls attention to this obligation by saying, “Therefore,” that is, in view of all the blessings we have received, are receiving, and are going to receive, stretching from one eternity to another (see verses 29, 30), we—note how he includes himself, a hint for pastors, etc.—have an obligation.

We do not owe this obligation to the flesh (corrupt human nature), however, to live according to its standard. That we owe the flesh no favors is clear from the fact that it was because of that very flesh that the law was unable to save us (8:3). In fact, having the mind or disposition of the flesh spells death (verse 6), a thought which Paul, in somewhat different phraseology, repeats in verse 13, by saying, “If you live according to its standard you are doomed to die.”²¹⁵ So, instead of catering to the flesh, this enemy should be put to death. Has not the apostle already clearly stated this in 6:1, 6, 11, 12–14?

A rich reward is promised to those who “by the Spirit”—for they have no power of their own—put to death the disgraceful deeds²¹⁶ of the body: they will live, and this, of course, in the most glorious sense; see above, pp. 92, 93 on 2:7.

With Paul all this is not a piece of abstract theology, dry as dust. On the contrary, his heart is in his epistle. He loves these Romans, and desires most intensely to keep them from going astray. In fact, he also wants them to keep others from making the wrong choice. That his soul is, indeed, deeply moved is clear from the fact that here again he makes use of the affectionate term of address “brothers” (verse 12). See what has been said about this word previously (pp. 214, 215).

Note the sharp contrast: those who are living according to the standard of the flesh are doomed to die. Those who by the Spirit are putting to death the disgraceful deeds of the body will live.

Scripture is full of illustrations of

The

Inescapable Alternative

Behold, I am setting before you today

a blessing	a curse (Deut. 11:26 f.)
life and prosperity	death and destruction (Deut. 30:15f.)
building one’s house on rock	building it on sand (Matt. 7:24–27)

Many other examples could easily be added. Among them would be those to which reference is made in such passages as Ps. 1; Matt. 25:31–46; II Cor. 2:16; Gal. 5:19–22; I John 4:2, 3; Rev. 22:14, 15.

The fact to be emphasized is that the right choice must be made, for where a person will spend eternity is at stake. Even more important: whether a person’s life will reach what should be its goal depends, in a sense, upon his decision (I Cor. 10:31; cf. I Cor. 7:32; Phil. 1:20, 21; I Thess. 4:1). “Choose for yourselves this day whom you will serve, whether the gods your forefathers served beyond the River … but as for me and my household, we will serve the Lord” (Josh. 24:15).

Those, and those alone, who by the Spirit, put to death the disgraceful deeds of the body, are able to rejoice in the fact that they are being led by the Spirit, and therefore will truly live.

14. For as many as are being led by the Spirit of God, these are sons of God.

The connection between verse 13b and verse 14 is clear; note the word “For.” In other words, the people who are putting to death the disgraceful deeds of the body are able to do so because they, being sons of God, are being constantly led by the Spirit of God.

Being Led by the Spirit

1. Its Beneficiaries

An illustration may be helpful. Whether the incident about to be related actually happened is not the point. One may have his own opinion about that. Suffice it to say that those who told the story were convinced of its historicity:

It was the year 1834 or shortly afterward. Religious persecution raged in The Netherlands. On one of these days, in the late afternoon, the faithful minister of village X was informed that a certain member of his congregation, a devout widow, was seriously ill and would welcome a pastoral call.

The minister decided not to wait until the next morning but to start out at once on foot. The path from the parsonage to the widow’s home, a distance of about two miles, led through heavily wooded territory, where men intending to commit murder could easily conceal themselves. But the minister arrived safely at the widow’s home. His call was deeply appreciated and greatly strengthened the sick lady.

On the way back to the parsonage … nothing happened. Apparently there had been no ambush.

A few years passed by. Then one day two men, who through the faithful efforts of this very minister, had recently been brought from darkness to light, spoke to him as follows:

“Do you recall that a few years ago—it was on a Friday afternoon—you went to visit the widow living in the house on the other side of these woods?” When the minister answered affirmatively, they continued, “Who were those two men, in shining armor, walking on either side of you, guarding you?” The astonished minister replied, “I was alone, my friends; I was all by myself; either going or returning no one accompanied me.” The two continued, “This is very strange, for we distinctly saw them. It made us afraid. So we hurried away. And now, having been brought to the knowledge of Christ through your ministry, how happy we are that we were prevented from carrying out our sinister plot.”

Those who told the story were sure that this minister must have been one of the few very special “saints” of God who, being led by the Spirit, were the objects of exceptional divine protection.

However, this view, which in certain religious circles used to be rather popular—whether this is still the case I do not know—is certainly not what Paul had in mind when he wrote Rom. 8:14. The spiritual leading of which he speaks is definitely not the Spirit’s gift to the select few. It concerns every Christian. Every child of God is being led by the Spirit. Everyone who is being led by the Spirit is a child of God.²¹⁷

Those who are being led by the Spirit are the people who are described as being in Christ Jesus (8:1), walking according to the Spirit (verse 4), being Spirit-indwelt (verses 9, 11), and putting to death the disgraceful deeds of the body (verse 13).

2. Its Nature

What, then, does the leading of the Spirit—to change from the passive to the active voice—actually mean? It means sanctification. It is the constant, effective, and beneficent influence which the Holy Spirit exercises within the hearts and lives of God’s children, enabling them more and more to crush the power of indwelling sin and to walk in the way of God’s commandments freely and cheerfully.

The influence which the Holy Spirit exercises is:

a. Not sporadic but constant.

It is not being injected into the lives of God’s children now and then, in moments of great need or danger. On the contrary, it is steady, constant, as even the tense here in Rom. 8:14 implies. Believers are being led²¹⁸ by the Spirit.

b. It is not (at least not primarily) protective but corrective.

In the entire context nothing is said about guarding God’s children from receiving physical harm, nothing about keeping them out of danger when traveling. On the other hand, the immediately preceding context refers to putting to death the disgraceful deeds of the body, doing this “by the Spirit.”²¹⁹

c. It not merely directs but controls.

To be led by the Spirit means more than to be guided by him, though, to be sure, the Spirit is also our Guide (John 16:13). Cf. Matt. 15:14; Luke 6:39; Acts 8:31. But the leadership provided by the Spirit amounts to more than merely pointing out the right way. It reminds us not so much of the Indian guide who pointed out to the white explorers the pass through the Rockies, as of the people who led the blind man (of Jericho) to Jesus (Luke 18:40). Merely pointing out the way to him would not have helped him. When the Holy Spirit leads believers he becomes the controlling influence in their lives, bringing them at last to glory.

d. On the other hand, it does not stifle or repress but helps and encourages.

When the Holy Spirit leads God’s child, the latter’s responsibility and activity are not canceled or repressed. The blind man of Jericho was not carried to Jesus. He did his own walking. It is exactly as Warfield has pointed out: “Though it is indeed the Holy Spirit who keeps us in the path and brings us at last to the goal, it is we who tread every step of the way; our limbs that grow weary with the labor; our hearts that faint … our faith that revives our sinking strength, our hope that instills new courage into our souls, as we toil over the steep ascent.”²²⁰

3. Its Fruits

These are so numerous that it would be impossible to mention them all. Accordingly, no attempt will be made to list them all, for this would be just as impossible as to

Count your many blessings

Name them one by one.

It is for this very reason that in Gal. 5:22, 23 Paul, after stating, “Now the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control,” continues, “against such there is no law.” He means, “The list I have given is incomplete; therefore I say, ‘against such,’ meaning: against these and other fruits.” Another summarizing description of these fruits is certainly this one, “He who sows to … the Spirit will from the Spirit reap life everlasting” (Gal. 6:8), for who has ever been able to give a definition of life everlasting from which nothing is lacking? An orchard may contain a rich variety of fruit trees: orange, mango, tangelo, lemon, grapefruit, etc. However, each tree bears only one kind of fruit. The tree of grace, watered by the Spirit of life, bears every variety of spiritual fruit, and apart from that Spirit no spiritual fruit has ever been produced.

The fruit on which Paul’s epistle to the Romans now rivets our attention is that of assurance of salvation, more precisely, that of assurance of adoption as children of God:

15, 16. For you have not received a spirit of slavery, to fill you once more with dread, but you have received the Spirit of adoption, who moves us to cry, “Abba!” that is “Father!” This Spirit himself bears witness with our spirit that we are children of God.

Blessed Assurance

One might summarize the meaning of this passage as follows: You who are being led by the Spirit are not slaves but children. Having been adopted as children, you, of course, are no longer filled with the spirit of slaves, that of dread. No longer are you oppressed with fear as you were when you were still living in paganism or in Judaism, with their emphasis on all the rules one has to keep in order to be saved. On the contrary, you have received the Holy Spirit, who transforms slaves into children. That Spirit would not even think of filling you once more with dread. No, that Spirit fills us with the sense of freedom amid confidence, so that, in approaching God, we utter the cry of joyful recognition, sweet response, overwhelming gratitude, and filial trust, “Abba!” (Father). In fact, that Spirit confirms that to which our own regenerated souls already bear witness, namely, that we, believers, are God’s own children, having been adopted by him.

Among the various matters with respect to which opinions differ there are especially these three:

1. When the apostle mentions adoption did he have, in the background of his mind, (a) Greek-Roman or (b) Jewish adoption practices?

Those who favor the first alternative point out that “adoption,” as a legal institution, did not even exist among the Hebrews, and that in the entire Old Testament the word never occurs. In the Roman world, on the other hand, the custom was rather common. Thus in his will Julius Caesar named Octavian (later called Emperor Augustus) his “son and heir.” See N.T.C. on Luke, p. 137. On inscriptions the word “adopted son” occurs with great frequency.

It should be borne in mind, however, that (a) the purpose of this adoption practice was generally not philanthropic but egocentric: the perpetuation of property ownership and political and/or social privilege in the line of one’s descendants, (b) its beneficiaries were males—legal adoption did not extend to females.

How completely different is the nature of adoption as pictured in the Old Testament. Instances of essential, though not formal or technical, adoption are indeed recorded in that sacred document. Did not Pharoah’s daughter “adopt” Moses (Exod. 2:10), even though he was only a “humanly speaking” helpless child? Did not Mordecai bring up his cousin, a girl named Esther (Esther 2:7)? A New Testament passage which in a summarizing manner reproduces the teaching of the Old Testament regarding adoption—that is, divine adoption—is certainly II Cor. 6:17, 18:

Come out from among them

and be separate, says the Lord,

And touch no unclean thing;

And I will receive you,

And I will be to you a Father,

And you will be to me sons and daughters.

Note how beautifully this New Testament passage reflects the sense of the following passages: II Sam. 7:8, 14; Ps. 27:10; Isa. 43:6; and Hos. 1:10. Note especially that Isa. 43:6 as well as II Cor. 6:17, 18 mention both “sons and daughters” as the objects of God’s adopting love.

It is clear, therefore, that when in Rom. 8:15 and Gal. 4:5 Paul uses the term “adoption” the word and the legal standing were borrowed from Roman practice, but the essence from the divine revelation in the Old Testament.

2. Is the outcry “Abba!” to be interpreted as the exclamation of the individual believer in addressing his God, or as the collective (perhaps congregational or liturgical) utterance of the church, gathered for worship?

A form of the word Abba, meaning “father,” was originally used by small children. Later on its use became far more general. It was the very word uttered also by Jesus when, in deep agony, he, in the garden of Gethsemane, unburdened his soul to his Father in heaven (Mark 14:36). In this word filial tenderness, trust, and love find their combined expression.

It was, of course, a very personal word, that is, a word by means of which the intimate spiritual relationship between the believer and his God expresses itself. As such it reminds one of a line in a popular hymn,

And the joy we share as we tarry there

none other has ever known.

From In the Garden

by C. A. Miles

There are those who have criticized this hymn, and particularly this line. I believe, however, that this criticism is unfair. Is it not true that between each individual Christian and his God there exists a very personal relationship; or, expressing it differently, that God, in addition to loving and caring for his redeemed collectively, also enters into a uniquely personal fellowship with each of them, so that, prompted by the Holy Spirit (Gal. 4:6) the individual, in pouring out his heart, cries, “Father”?

Of course, the very personal use of this word in individual prayer, including The Lord’s Prayer (in the original the first word; see Matt. 6:9), by no means excludes the possibility that it was also uttered collectively by the congregation, gathered for worship; just as even today we use The Lord’s Prayer both collectively and individually.

Being a Hebrew of Hebrews (Phil. 3:5) Paul must have been fond of the language spoken by the Jews as they returned from the lands of their captivity, namely Aramaic, akin to Hebrew (cf. Acts 21:40). Aramaic, in fact, was a very important language in those days, spoken not only by the Jews, but by others besides, even by many people living far away from the borders of Palestine. Jesus too spoke Aramaic, and it is probable that in his frequent teaching about the Father he had often used the term Abba. His disciples therefore relished the use of this word. Thus it entered into the vocabulary of the primitive church. Naturally in writing to a church or to churches consisting of people who for the greater part were non-Jews, the word Abba had to be translated into the Greek word ὁ πατήρ (Father). Understandably Mark, addressing a Greek-speaking audience, wrote “Abba!” and quickly added the Greek word for “Father”; and so, probably for a similar reason did Paul.²²¹

3. Does Rom. 8:16 mention one witness or two witnesses?

There are those who say that in reality Paul mentions only one witness or testifier, and that accordingly the correct rendering of verse 16 is, “The Spirit himself assures our spirit that we are children of God.” Thus, or along this line, the Vulgate, Beck, Cranfield. The reasoning that lies at the root of this interpretation is that the verb used in the original, and generally rendered to bear witness with,²²² or to testify in support of (someone), can also mean to assure, and that our spirit in and by itself has no right to testify to our being sons of God. However, in fairness to those who so argue, one should read what Cranfield himself says on pp. 402, 403 of his excellent commentary.

Fact is, however, that in each of the other instances in which Paul uses this verb there are two that bear witness: one testifies along with the other. Thus in Rom. 2:15 what is written on a man’s heart is one witness; the other is the voice of his conscience. Similarly, in Rom. 9:1 Paul himself testifies that Israel’s unbelief is for him a heavy burden. His conscience confirms this, and in so doing proves to be the second witness. I see no good reason, therefore, to depart from the rendering of Rom. 8:16 that has been adopted, with slight variations, by most translators, namely, “This Spirit himself bears witness with our spirit that we are children of God.”

Just how the Spirit does this, Paul does not indicate. According to some, the Spirit testifies along with our regenerated consciousness by exerting a direct influence on heart and mind. See Gal. 4:6. Others insist that he works by applying the Word to the heart and mind of individual believers and also of the church viewed as a unit. See John 8:47; 16:13. Could not both positions be true?

In the midst of these debates and differences of opinion we are in danger of forgetting “the wonder of it all.” Just think of it:

a. At the cost of the death—and what a death!—of his own Son, God decided to save us. (Did you notice how in 8:15 Paul makes the change, as he does often, from you to we?). See p. 217.

b. As if this were not enough, God even adopts us, so that we become his sons and daughters, his dear children (8:15).

c. His infinite and tender love extends even beyond this, for not only does he save us and make us his children but he also wants us to know that these great blessings have been bestowed upon us. By means of two witnesses he imparts to us this “blessed assurance” (8:16). He saves, adopts, assures!

“Behold what love the Father has lavished on us, that we should be called children of God! And that is what we are!” (I John 3:1).

And the glory of sonship expands very logically into that of heirship, as Paul now continues:

17. And if children, then heirs, heirs of God and fellow-heirs with Christ; since the fact that we are now sharing in his sufferings means that (hereafter) we shall share in his glory.

If Children, Then Heirs

The state of being a child implies that of being an heir, which, in turn, implies that there is an inheritance in store for us. That this inheritance is reserved for the future, Paul makes clear when he states, “… we shall share in his glory.” In verses 11 and 13 the apostle had already kindled the hope of those whom he addresses. He had pointed to glories to come for both body and soul. He now enlarges on that theme. He tells us something about the Testator, the Inheritance, and the Heirs.

A. The Testator

If there is to be an inheritance there must be someone who bequeaths it. Our passage does not leave us in doubt with respect to the identity of this Testator. It reads “heirs of God,” meaning, of course, that God is that Testator. Also, Christ is clearly the main Heir, and “we,” says Paul, are fellow-heirs with Christ, destined, accordingly, to share in his glory.²²³

In looking forward to receive an inheritance, very much depends on the character of the testator. So we commonly ask, “What kind of person was the testator? When did he die? Was he rich or poor? Just or unjust?”

In the present case the answers are most encouraging. Earthly testators die. This means that a purely earthly inheritance is limited. When it is used up, no goods can be added. But the Testator whom Paul has in mind is “from everlasting to everlasting.” Therefore our inheritance will not give out; in fact, will never even diminish.

Moreover, this Testator is rich. Not only is it true that all the silver and gold is his (Hag. 2:8), and that he owns every animal of the forest, and the cattle on a thousand hills (Ps. 50:10), but it is also a fact that his riches cannot even be measured. Also, so generous is he that whatever he demands of us he is eager to give us. For example, he demands that we repose our trust in him (John 3:16). This very trust or faith is also his gift to us. See N.T.C. on Ephesians, pp. 120–123 (on Eph. 2:8).

A very common item of human experience is dissatisfaction over the stipulations of a will. However, so just and fair is the Testator whom Paul has in mind that on that future day when God’s children will take possession of their inheritance, they will be saying, “The boundary lines have fallen in pleasant places for me; indeed, a delightful inheritance is mine” (Ps. 16:6).

B. The Inheritance

Two facts with respect to this inheritance have already been made clear: (a) that it pertains to the future, and (b) that it consists of riches which we shall possess “in connection with Christ.”

That in full measure “the inheritance of the saints in the light” (Col. 1:12) is indeed a blessing that pertains to the future follows also from the fact that Rom. 8:18 speaks of a glory that “is to be revealed in us.” It will, moreover, be a glory to which the whole creation looks forward (verse 19).

According to the book of Revelation together with Christ we shall inherit a new name (3:12) and a crown of gold (4:4; cf. 14:14). With him we shall reign (20:4). In fact, we shall even sit beside Christ on his throne (3:21). To be sure, all this is symbolic language. But do not these passages indicate that the blessing of communion with Christ, which is our portion even now in principle, will be ours in a far higher degree then?

Moreover, this future bliss will not be confined to the soul. It definitely will pertain also to the body. We shall bear the image of the heavenly (I Cor. 15:49). For more on this see below, on verse 23.

Along with this transformation of soul and body we can look forward to the transformation of the universe. Creation itself will be set free from the bondage of corruption. See on verses 19–22.

What will make all this even more wonderful is the fact that, in close fellowship with the Savior, each of the redeemed will inherit these riches together with all the others (Eph. 3:18; II Tim. 4:8), and with the purpose of glorifying God Triune forever and ever.

Moreover, it should he emphasized that this future glory for soul and body, though indeed a gift of God’s sovereign grace, is also more than a gift. It is an inheritance, which, in the present connection can imply no less than (a) that it will be the possession of God’s children by right, that right having been established by Christ’s self-sacrifice; and (b) that it is inalienable (I Peter 1:4; cf. I Kings 21:3, 4).

C. The Heirs

Paul says, “If children, then heirs.”

If children, not “if enemies.” Even among those who wish to be regarded as believers there are those who actually are “enemies of the cross of Christ” (Phil. 3:18). As long as they remain enemies the inheritance is not for them.

If children, not “if slaves.” There are those who serve Christ outwardly, not inwardly, not motivated by love and trust, not wholeheartedly. Think of the Galatians (Gal. 3:1 f.), of Ananias and Sapphira (Acts 5:1), of Demas (II Tim. 4:10), and of Diotrephes (III John 9).

If “children” then heirs; otherwise not. This is also entirely in line with Christ’s teaching (Luke 18:17).

But how do I know that I am a child? In light of the present passage the answer is, “I know that I am a child if I am willing, when necessity demands, to endure suffering for the sake of Christ.” (See Matt. 5:11, 12; 10:22, 39; 24:9; Mark 8:35, 13:13; I Peter 4:16).

When we suffer as Christians, then Christ’s afflictions overflow toward us, as the following passages clearly indicate: Matt. 10:25; John 15:18–21; Acts 9:4, 5; II Cor. 1:5, 10; Gal. 6:17; Phil. 3:10; I Peter 4:13. We can add nothing to Christ’s redemptive suffering for us, but by means of our willingness to suffer for his sake we are drawn closer to the Savior’s heart.

Paul assumes that the church he is addressing is indeed willing to suffer for Christ, just as the apostle himself is also constantly enduring such affliction. That is why he states, “… since the fact that we are now sharing in his suffering means that hereafter we shall share in his glory.”²²⁴ But let every individual member answer for himself the question, “Am I willing to suffer as a Christian?” Could it be that the reason why some boldly affirm, “I have never suffered for Christ,” is that they are such poor Christians … if Christians at all?

Suffering as a Christian takes many forms. It does not mean that our experience has to be that of a Polycarp or a John Huss. Today a believer may lose his job because he refuses to perform unnecessary work on the Lord’s Day. Or because be says No when he is being tempted to participate in a crooked business deal, or makes up his mind not to marry an unbeliever, or insists on honoring the Word of God in the classroom. How many have not been expelled from positions in school, church, or government because of their stand for the truth?

It is comforting to know that all who share in Christ’s suffering will at last hear from his lips the welcoming words, “Well done, good and faithful servants. Enter into my rest.”

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 in us.

Suffering and Glory

A Comparison

The conjunction “For” indicates that what follows is a further explication and amplification of the glory to which reference was made in the preceding verse.

A. The Two Elements Compared

“I consider (or reckon),” says Paul, making use of an understatement,²²⁵ for what he actually means is, “I am firmly convinced.”

Of what is he firmly convinced? Of the fact that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed in us. It is clear that the apostle is, as it were, holding in his hand a scale or balance. As always, it has two scalepans. In the one pan he places “the sufferings of this present time”; in the other “the glory that is to be revealed in us.”

The first (sufferings) is a result of sin. Had there been no sin, human beings would not have had to suffer (Gen. 3:16–19). The second (glory) is the result of grace. As far as God’s children are concerned, the first is temporal, the second never-ending.

What kind of sufferings does Paul have in mind? Those experienced as a result of our relation to Christ? Such sufferings are certainly included. Otherwise there would be no connection between verses 17 and 18. Nevertheless, it is not advisable to limit the word “sufferings” as here employed, to such afflictions. As verses 19–23, 28, 38, 39 clearly indicate, other afflictions are also included. The apostle is thinking of sufferings in general; therefore also including pain (physical as well as mental), sickness, disappointment, unemployment, poverty, frustration, etc. This follows too from the fact that he uses the very broad expression “the sufferings of this present time,” that is, “of this present age,” the “time” or “age” which extends to, and ends with, Christ’s second coming.²²⁶

And what about the glory of which Paul speaks? Is he referring to the blessings of the intermediate state; that is, the beatific joys which the souls of the redeemed begin to experience the very moment they breathe their last? That this intermediate state is real, and that at this very moment the departed dear ones who died “in the Lord” are participating in its activities I have tried to prove in my book The Bible on the Life Hereafter, Grand Rapids, 1959. See especially pp. 53–57. However, that cannot be what Paul has in mind here in Rom. 8:18. Verses 19 and 23 make very clear that he is referring to what will transpire at the time of “the revelation of the sons of God,” and of “the redemption (glorious resurrection) of our bodies”; in other words, at the time of Christ’s Return.

Significant is also the fact that the apostle, in dictating this letter, did not say “the glory that is to be revealed to us,” but “the glory that is to be revealed in us.” In other words, this glory will, as it were, come to us, enter us, and then, having filled us and enveloped us, will be revealed in us. We ourselves will be part of that glory: the redeemed will see it in each other. The angels will behold it in us, and will be filled with thanksgiving and praise to God.

B. The Result of This Comparison

“I consider that the sufferings of the present time are not worthy to be compared with the glory that will be revealed in us,” says Paul; that is, the pan in which the glory has been deposited outweighs the other one by so much that the heavier pan drops to the bottom immediately. Our present sufferings, be they ever so many and severe, fade into insignificance when compared with our future glory.

C. The Reason for This Comparison

The very strategically situated church of Rome, surrounded by dangers and enemies (16:3, 4, 17–20), was in need of encouragement. The present passage richly supplies it.

In reflecting on the glory to be revealed in us, as well, of course, as to us, we realize that the reality will by far surpass our fondest expectations. Mrs. Elizabeth Mills was surely correct when she wrote:

We speak of the land of the blest,

A country so bright and so fair,

And oft are its glories confest,

But what must it be to be there?

Especially to be there, in redeemed soul and body, at Christ’s glorious Second Coming and forever afterward!

19–22. For the creation, with outstretched head, is eagerly looking forward to the revelation of the sons of God. For it was not by its own choice that the creation was subjected to futility, but (it was) because of him who subjected it, in hope, because the creation itself too will be set free from its bondage to decay, so as to share the glorious liberty of the children of God. For we know that the whole creation, with one accord, has been, and still is, groaning as in the pain of childbirth.

The Three Groanings

The word “For” is understandable: the glory to be revealed (verse 18) is so marvelous that the (whole) creation is eagerly looking forward to it (verses 19–22), we ourselves are ardently awaiting it (verses 23–25), the Spirit too joining us (verses 26, 27). All three (creation, we, the Spirit) groan as in childbirth, hopefully looking forward to the birth of the promised glory. We might say, therefore, that “For” introduces The Three Groanings. It continues the discussion of the subject (future glory) that had already been mentioned, a very common use of “For.”

A. Creation’s Groaning

What is here three times called “the creation” is finally (in verse 22) called “the whole creation.” How much does it include? It cannot include the good angels, since they were never subjected to futility (verse 20) and never succumbed to corruption or decay (verse 21). Satan and his demons are also ruled out, for they will never be set free (II Peter 2:4; Jude 6). This holds also for all those people who will never be saved, the non-elect (II Thess. 1:8, 9). And the elect are not included here, for they are here treated as a separate group. We are told that the creation is looking forward to the revelation of the sons of God, implying that creation’s deliverance from the bondage of corruption will take place at the time when the revelation of God’s children will occur. Besides, what the elect are doing and what is going to happen to them is described in verses 23–25.

With the exclusion of all these four groups, what is left is the animate and inanimate irrational creation. One might call it the sub-human creation or simply Nature.

We are told, therefore, that this remaining “whole creation” is, with outstretched head,²²⁷ eagerly looking and watching for the revelation of the sons of God. It is, as it were, craning its neck to see this.

When the question is asked, “But how is it possible for birds and plants to show such intense interest in what will happen to God’s children, the answer might well be, “If, according to Scripture, trees can rejoice (Ps. 96:12), floods can clap their hands (Ps. 98:8), the wilderness can be glad (Isa. 35:1), and mountains and hills can burst into song (Isa. 55:12), why should not birds and plants be able to look forward with longing? As is clearly evident, we are dealing here with personfication.

However, that answer is incomplete. More must be added: (a) that the restoration of the animate and inanimate irrational creation is intimately related to “the revelation of the sons of God.” The two are linked together, so that restoration and glory for “the sons of God” implies the same for “the whole creation.” And (b) that it will most certainly take place.

Beautiful and very meaningful is the phrase “the revelation of the sons of God.²²⁸ It indicates that not until the day of Christ’s Return will it become a matter of public knowledge how much God loves them and how richly he rewards them. “Then, in the kingdom of their Father, the righteous will shine as the sun” (Matt. 13:43), “as the brightness of the firmament and as the stars forever and ever” (Dan. 12:3). They will be on exhibition, so that all will be able to see what God has wrought for and in them.

The whole creation is looking forward eagerly for the revelation of the sons of God because that event will also mean glory for the whole creation. We must bear in mind that “it was not by its own choice”—hence, was not its own fault—that the creation was made subject to futility. It was not the irrational creation that sinned, It was man. And the One who subjected the creation to futility was God. It was he who, because of man’s sin, pronounced a curse on … what or on whom? Well, in a sense on creation, but in an even deeper sense upon man:

Cursed is the ground because of you;

In toil you will eat of it

All the days of your life.

Thorns and thistles it will produce for you,

And you will eat the plants of the field.

By the sweat of your brow

you will eat your food

until you return to the ground,

because from it you were taken;

For dust you are,

and to dust you will return.

Gen. 3:17–19

So, since creation’s humiliation was not its fault, as the passage specifically states, it will certainly participate in man’s restoration. Nature’s destiny is intimately linked up with that of “the sons of God.” That is why the whole creation is represented as craning its neck to behold the revelation of the sons of God.

Note the expression, “The creation was subjected to futility.” A.V. reads “to vanity.” However, when this word is interpreted as meaning inflated pride, it has nothing to do with the present passage. The word used in the original does not refer to ambitious display. It indicates that since man’s fall Nature’s potentialities are cribbed, cabined, and confined. The creation is subject to arrested development and constant decay. Though it aspires, it is not able fully to achieve. Though it blossoms, it does not reach the point of adequately bearing fruit. It may be compared to a very powerful world-champion boxer or wrestler, who is chained in such a manner that he cannot make use of his tremendous physical prowess. The curse of plant disease decimates the crops. The loss is estimated at many millions of dollars for each separate disease. Plant pathologists direct their efforts toward developing methods of disease prevention or at least reduction or control. And, in a modified sense, what is true with respect to the world of plants holds too for the animal sphere.

What a glorious day that will be when all the restraints due to man’s sin will have been removed, and we shall see this wonderful creation reaching self-realization, finally coming into its own, sharing in “the glorious liberty of the children of God!”

That this hope is not unrealistic is shown by the words, “in hope, because²²⁹ the creation itself too will be set free …”

Paul compares the earnest yearning and eager forward looking of creation to the groaning of a woman who is in the process of giving birth to a child.²³⁰ To be sure, such groaning indicates suffering, but it also implies hope. As Calvin reminds us, these groans are birth-pangs, not death-pangs. The addition “with one accord” or “together” indicates that every division of this “whole creation” participate in these birth-pangs.

Does the rest of Scripture furnish any further information about the meaning of Nature’s future deliverance from bondage and participation in the glorious liberty of God’s children?

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