Romans 8:18 Ulasan

The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people," so runs our commission, Isa 40:1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter: I. The particular instances of Christians' privileges (v. 1-28). II. The ground thereof laid in predestination (Rom 8:29, Rom 8:30). III. The apostle's triumph herein, in the name of all the saints (Rom 8:31 to the end).

INTRODUCTION TO ROMANS 8 As the former chapter shows that sanctified ones are not free from the being of sin in them, which is a ground of general complaint and uneasiness; this chapter shows, that justified ones are freed from the guilt of sin, and secure from punishment for it; and have the utmost reason to rejoice and be glad, and even to triumph in a plerophory and full assurance of faith, on account of the various privileges they enjoy, through the grace of the Father, of the Son, and of the Spirit; and which are distinctly, largely, and severally mentioned: it begins, Rom 8:1, with taking notice of a particular privilege saints have in Christ, and, by virtue of union to him, security from all condemnation; and which is inferred from their sure and certain deliverance from sin by Christ, Rom 8:25, the persons sharing in this privilege are described by their being in Christ, and by their walking after the Spirit of Christ, in consequence of it: a reason confirming this privilege is given, Rom 8:2, taken either from the Gospel, declaring the saints' freedom from the law; or from the power and efficacy of the Spirit, delivering them from the tyranny and dominion of sin; or rather from the holiness of Christ's human nature, as a branch of their justification: this privilege is made more fully to appear, and the saints' interest in it by the mission of Christ, to bring in everlasting righteousness for them, which is the foundation of it, Rom 8:3, the occasion of which was the weakness of the law, or rather the impotency of man, through the corruption of nature, to fulfil the law: the sender, or the efficient cause of this mission, is God the Father; the person sent, his own Son; the manner in which he was sent, in human nature, which had the appearance of being sinful; what God did in it, he condemned sin in it; which is a reason, why there is no condemnation to them, that are in him; and the end of all this, Rom 8:4, was, that the law of righteousness might be perfectly fulfilled by Christ for them, or by them in him; who are described in part, as in Rom 8:1, upon the repetition of which part of the description, the apostle proceeds to show the difference between unregenerate and regenerate persons, Rom 8:5, partly by their characters; the one being carnal, or after the flesh, the other being spiritual, or after the Spirit; and by their different affections, the one minding the things of the flesh, the other the things of the Spirit; the different issue and effect of which, namely, a carnal and a spiritual mind are observed, Rom 8:6, death following upon the one, life and peace upon the other; the reasons of which, with respect to the former, are given, Rom 8:7, taken from the enmity of the carnal mind to God, and the non-subjection of it to the law of God, and the impossibility of its being subject to it; and therefore nothing but death can be expected; from whence this conclusion is made, Rom 8:8, that unregenerate men are not in a state, nor in a capacity to please God, or do what is acceptable to him, the above being the disposition and temper of their minds: and then in Rom 8:9, the apostle returns to the argument from whence be had digressed, and suggests, that though he had said the above things of unregenerate men, he had other thoughts of those to whom he writes; they were not in the flesh, nor minded the things of the flesh, and so were not liable to condemnation and death; and which he proves by the inhabitation of the Spirit of God in them; for such who have him not, have no proof nor evidence of their being Christ's, and so consequently have no proof of their security from condemnation; and partly by Christ's being in them, and which is the evidence of their being in Christ, and so of the above privilege, Rom 8:10, the consequence of which is, that though by reason of sin the body is mortal, and does die, yet the soul lives not only naturally, but spiritually, by faith in Christ now, and in glory hereafter, by virtue of Christ's righteousness imputed to it, and so is free from condemnation and death; besides, by virtue of the Spirit's dwelling in them, their mortal bodies will be quickened in the general resurrection, Rom 8:11, and from all these blessings of divine goodness, both in soul and body, the apostle infers, that the saints are under obligation, not to live in a carnal, but in a spiritual manner, Rom 8:12, and to which he exhorts, Rom 8:13, and presses by motives, taken from the different consequences of those things; death following by living after the flesh, and life through the mortification of sin, by the Spirit of God: and whereas the walking after the Spirit, by which he had described those that are safe from condemnation, is owing to their being led by him; and their being led by him, being an evidence of their divine sonship, Rom 8:14, from hence he passes to consider the privilege of adoption: and that these saints were interested in this privilege, he proves Rom 8:15, partly by their not having the spirit of bondage which belongs to servants; and partly by their having the spirit of adoption, who had made known this grace unto them, and their interest in it: and that they had received him as a spirit of adoption, was evident by their calling God their Father under his influence; and also by the witness he bore to their spirits, that they were the children of God, Rom 8:16, of which they were conscious: and from this privilege of adoption, the apostle concludes heirship, Rom 8:17, and which is of such a nature, that there is none like it; both with respect to the subject of it, God himself; with respect to him with whom they are heirs, Christ Jesus; and the way in which they come to share the glorious inheritance with him, is through suffering with him, and for him; and this they need not grudge to do, since there is no comparison between their sufferings, and the glory they shall enjoy, Rom 8:18, which both Jews and Gentiles were in the expectation of; the latter of which are described in Rom 8:19, by their name, the creature, the whole creation; and by their present condition, the Gospel being come among them to the conversion of many, which raised an expectation of many sons and daughters being born to God among them, Rom 8:19, and by their former state and condition, Rom 8:20, which is mentioned, to illustrate the grace of God in the present blessing bestowed upon them, in sending the Gospel to them; which state was a subjection to vanity, through the god of this world, who led them captive at his will, Rom 8:21, and then by the deliverance of them, they were in hope and expectation of, from bondage to liberty, Rom 8:21, and this groaning and travailing: in birth in a spiritual sense, for the bringing forth of many sons to God among the Gentiles, the apostle, and other ministers of the word, who had preached the Gospel among them, were witnesses of, Rom 8:22, yea, not only the Gentiles, but the Jews also, who are described as having the first fruits of the Spirit, Rom 8:23, were waiting for the manifestation of the children of God among the Gentiles, with them to complete at last the mystical body, who shall share together the glory before spoken of, which their sonship and heirship entitle them to; and for which there is encouragement to wait with patience and in hope, from the connection of salvation with the grace of hope; and from, the nature of the thing hoped for, which is unseen, but certain, Rom 8:24. From hence the apostle proceeds to consider another privilege which the saints have, who are in the Spirit, and walk after the Spirit, the Spirit helps their infirmities; particularly in prayer, the matter of which, in some cases, they are at a loss about, Rom 8:26, and this he does, by making intercession for them; the manner in which this is done in them, is with unutterable groans; and the rule according to which it is made, is the will of God, the mind of the Spirit being known by the searcher of hearts, Rom 8:27, in a word, such are the privileges of believers in Christ, that every thing in the whole world, in heaven, and in earth, in themselves and others, whether good or bad, prosperous or adverse, work together for their good, so that nothing can go wrong with them in the issue, Rom 8:28, who are described by their love to God, and by their effectual calling, according to his purpose; which being mentioned, leads the apostle to the source and spring of all these and other privileges, the everlasting love of God; signified by his foreknowledge of his people, Rom 8:29, which is the cause of their predestination to a conformity to the image of Christ, the firstborn among many brethren; with which predestination, calling, justification, and glorification, are inseparably connected, Rom 8:30, from all which blessings of grace it may be concluded, that God is on the side of such persons, who are interested in these favours; and nothing is to be feared, but every good thing is to be expected by them, Rom 8:31, which is confirmed by an argument from the greater to the lesser, that if God has given his Son for them, he will freely give all things to them, Rom 8:32, in a view of which, the apostle rises up in a triumph of faith, and challenges all the enemies of the saints, and denies that any charge can be brought against them of any avail, since God is the justifier of them, Rom 8:33, or that they shall ever enter into condemnation, being secured from it by the death of Christ; and which security is yet more strengthened by his resurrection, session at the right hand of God, and intercession for them, Rom 8:34, and then asks, since Christ has shown such love to them, by these instances of it, what can separate from it, Rom 8:35, and enumerates several things which befall the saints in this life, which, however mean and abject they may render them in the esteem of men, do not at all abate the love of Christ to them: that such is their case, that they are exposed to afflictions and sufferings, and even death itself, for the sake of Christ, is proved Rom 8:36, by a testimony out of Psa 44:22, and then an answer is returned to the above question in the negative, that none of the things mentioned could separate them from the love of Christ; so far from it, that by virtue of Christ who had loved them, they were conquerors, and more than conquerors in all these things, and over all their enemies, Rom 8:37, and the chapter is concluded in Rom 8:38, with the full and firm persuasion of the apostle, that nothing in the whole universe, in the whole compass of created beings, be they what they will, good or bad, or which are or shall be, an enumeration of many of which is made, should ever separate him, or any of the people of God from his love, which is in Christ Jesus: so that upon the whole, notwithstanding indwelling sin, notwithstanding the various afflictions which attend them in this world, yet in consideration of the many privileges they enjoy, and the glory they are heirs of, they have great reason to rejoice, and look upon themselves to be in the most safe and happy condition.

For I reckon, that the sufferings of this present time,.... By "this present time" may be meant, the then present age, in which the apostle lived; which was an age in which the people of God suffered much, as was foretold by Christ, and which was necessary for the confirmation of the Gospel; for grace and strength answerable to their trials were given them; and the power of God was visibly to be seen in the supporting of them; though this was not the only suffering age: wherefore by the present time may be understood, the present time of life here on earth; which is a time of suffering, and which cannot well be otherwise, considering the world in which we are, and the nature of it, the state and condition of our souls, and the constitution of our bodies, and the many enemies we have about us; but then this present time of life is the only suffering time to the saints, for no sooner are they removed from hence, but they are in heaven, where neither wicked men nor devils can reach them, where their souls are freed from sin and unbelief, from doubts and fears, and everything that is distressing; and after the resurrection there will be no more diseases nor death in their bodies; and this present time is but a short time, a little while, and all sufferings will be at an end; wherefore they are not worthy to be compared with the glory that shall be revealed in us. The future happiness of the saints is expressed by glory, of which the glory of this world is but a faint resemblance; a glory which is already given to Christ, and he is entered into the possession of; it is already, but as yet it is unseen, but will be "revealed" hereafter, when Christ himself shall appear in it; and it will not only be revealed to the saints, as the glory of Christ, as Mediator; and it will not only be visible upon them, upon their bodies, which will be made like to the glorious body of Christ; but it will be revealed in them, and greatly lie in the perfection of knowledge and holiness in their souls: now between the sufferings of the saints in the present state of things and their future happiness, is no comparison, either with respect to quality or quantity. Their afflictions are "light" in comparison of the due desert of sin, the sufferings of Christ, and the torments of the damaged in hell, and when under divine supports; but glory is heavy, it is a "weight of glory". The sufferings of the saints are but for a time, but their glory is eternal; nor is there any comparison to be made between them by way of merit, for there is no manner of proportion between the one and the other, nor can the one have any causal influence upon the other. This is the judgment of things the apostle made, "I reckon" or "I think" which is said, not as his bare opinion, or as in the least doubting the truth of what he said; but having deliberately weighed things in his mind, and reasoned upon them, came to this conclusion, that so it must be. The allusion is either to logicians, who having settled the premises draw the conclusion; or to arithmeticians, who, having cast up the account, give the sum total. Though, after all, the "glory" here spoken of may mean the glorious Gospel of Christ, which was more and more to be revealed in the Gentile world, "in" or "by us" the apostles, in comparison of which all their sufferings were as nothing.

But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries, being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that "the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us."

Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that "in his flesh dwelleth no good thing; " although he affirms that "they who are in the flesh cannot please God," because "the flesh lusteth against the Spirit; " yet in these and similar assertions which he makes, it is not the substance of the flesh, but its actions, which are censured.

There is nothing which is worthy of comparison with the future glory. For how can what is mortal be compared to what is immortal, what is visible to what is invisible, what is temporal to what is eternal or what is perishable to what is everlasting?

Oh, what and how great will that day be at its coming, beloved brethren, when the Lord shall begin to count up His people, and to recognise the deservings of each one by the inspection of His divine knowledge, to send the guilty to Gehenna, and to set on fire our persecutors with the perpetual burning of a penal fire, but to pay to us the reward of our faith and devotion! What will be the glory and how great the joy to be admitted to see God, to be honoured to receive with Christ, thy Lord God, the joy of eternal salvation and light-to greet Abraham, and Isaac, and Jacob, and all the patriarchs, and prophets, and apostles, and martyrs-to rejoice with the righteous and the friends of God in the kingdom of heaven, with the pleasure of immortality given to us-to receive there what neither eye hath seen, nor ear heard, neither hath entered into the heart of man! For the apostle announces that we shall receive greater things than anything that we here either do or suffer, saying, "The sufferings of this present time are not worthy to be compared with the glory to come hereafter which shall be revealed in us." When that revelation shall come, when that glory of God shall shine upon us, we shall be as happy and joyful, honoured with the condescension of God, as they will remain guilty and wretched, who, either as deserters from God or rebels against Him, have done the will of the devil, so that it is necessary for them to be tormented with the devil himself in unquenchable fire.

What now must be the vigour, beloved brethren, of your victorious consciousness, what the loftiness of your mind, what exultation in feeling, what triumph in your breast, that every one of you stands near to the promised reward of God, are secure from the judgment of God, walk in the mines with a body captive indeed, but with a heart reigning, that you know Christ is present with you, rejoicing in the endurance of His servants, who are ascending by His footsteps and in His paths to the eternal kingdoms! You daily expect with joy the saving day of your departure; and already about to withdraw from the world, you are hastening to the rewards of martyrdom, and to the divine homes, to behold after this darkness of the world the purest light, and to receive a glory greater than all sufferings and conflicts, as the apostle witnesses, and says, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." And because now your word is more effectual in prayers, and supplication is more quick to obtain what is sought for in afflictions, seek more eagerly, and ask that the divine condescension would consummate the confession of all of us; that from this darkness and these snares of the world God would set us also free with you, sound and glorious; that we who here are united in the bond of charity and peace, and have stood together against the wrongs of heretics and the oppressions of the heathens, may rejoice together in the heavenly kingdom. I bid you, most blessed and most beloved brethren, ever farewell in the Lord, and always and everywhere remember me.

Nor let anything now be revolved in your hearts and minds besides the divine precepts and heavenly commands, with which the Holy Spirit has ever animated you to the endurance of suffering. Let no one think of death, but of immortality; nor of temporary punishment, but of eternal glory; since it is written, "Precious in the sight of the Lord is the death of His saints; " and again, "A broken spirit is a sacrifice to God: a contrite and humble heart God doth not despise." And again, where the sacred Scripture speaks of the tortures which consecrate God's martyrs, and sanctify them in the very trial of suffering: "And if they have suffered torments in the sight of men, yet is their hope full of immortality; and having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy of Himself. As gold in the furnace hath He tried them, and received them as a sacrifice of a burnt-offering, and in due time regard shall be had unto them. The righteous shall shine, and shall run to and fro like sparks among the stubble. They shall judge the nations, and have dominion over the people; and their Lord shall reign for ever." When, therefore, you reflect that you shall judge and reign with Christ the Lord, you must needs exult and tread under foot present sufferings, in the joy of what is to come; knowing that from the beginning of the world it has been so appointed that righteousness should suffer there in the conflict of the world, since in the beginning, even at the first, the righteous Abel was slain, and thereafter all righteous men, and prophets, and apostles who were sent. To all of whom the Lord also in Himself has appointed an example, teaching that none shall attain to His kingdom but those who have followed Him in His own way, saying, "He that loveth his life in this world shall lose it; and he that hateth his life in this world shall keep it unto life eternal." And again: "Fear not them which kill the body, but are not able to kill the soul: but rather fear Him who is able to destroy both soul and body in hell." Paul also exhorts us that we who desire to attain to the Lord's promises ought to imitate the Lord in all things. "We are," says he, "the sons of God: but if sons, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together." Moreover, he added the comparison of the present time and of the future glory, saying, "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us." Of which brightness, when we consider the glory, it behoves us to bear all afflictions and persecutions; because, although many are the afflictions of the righteous, yet those are delivered from them all who trust in God.

That we receive more as the reward of our suffering than what we endure here in the suffering itself, the blessed Apostle Paul proves; who by the divine condescension, being caught up into the third heaven and into paradise, testifies that he heard unspeakable words, who boasts that he saw Jesus Christ by the faith of sight, who professes that which he both learnt and saw with the greater truth of consciousness, and says: "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us." Who, then, does not with all his powers labour to attain to such a glory that he may become the friend of God, that he may at once rejoice with Christ, that after earthly tortures and punishments he may receive divine rewards? If to soldiers of this world it is glorious to return in triumph to their country when the foe is vanquished, how much more excellent and greater is the glory, when the devil is overcome, to return in triumph to paradise, and to bring back victorious trophies to that place whence Adam was ejected as a sinner, after casting down him who formerly had cast him down; to offer to God the most acceptable gift-an uncorrupted faith, and an unyielding virtue of mind, an illustrious praise of devotion; to accompany Him when He shall come to receive vengeance from His enemies, to stand at His side when He shall sit to judge, to become co-heir of Christ, to be made equal to the angels; with the patriarchs, with the apostles. with the prophets, to rejoice in the possession of the heavenly kingdom! Such thoughts as these, what persecution can conquer, what tortures can overcome? The brave and stedfast mind, founded in religious meditations, endures; and the spirit abides unmoved against all the terrors of the devil and the threats of the world, when it is strengthened by the sure and solid faith of things to come. In persecutions, earth is shut up, but heaven is opened; Antichrist is threatening, but Christ is protecting; death is brought in, but immortality follows; the world is taken away from him that is slain, but paradise is set forth to him restored; the life of time is extinguished, but the life of eternity is realized. What a dignity it is, and what a security, to go gladly from hence, to depart gloriously in the midst of afflictions and tribulations; in a moment to close the eyes with which men and the world are looked upon, and at once to open them to look upon God and Christ! Of such a blessed departure how great is the swiftness! You shall be suddenly taken away from earth, to be placed in the heavenly kingdoms. It behoves us to embrace these things in our mind and consideration, to meditate on these things day and night. If persecution should fall upon such a soldier of God, his virtue, prompt for battle, will not be able tO be overcome. Or if his call should come to him before, his faith shall not be without reward, seeing it was prepared for martyrdom; without loss of time, the reward is rendered by the judgment of God. In persecution, the warfare,-in peace, the purity of conscience, is crowned.

That what we suffer in this world is of less account than is the reward which is promised. In the Epistle of Paul to the Romans: "The sufferings of this present time are not worthy of comparison with the glory that is to come after, which shall be revealed in us." Of this same thing in the Maccabees: "O Lord, who hast the holy knowledge, it is manifest that while I might be delivered from death, I am suffering most cruel pains of body, being beaten with whips; yet in spirit I suffer these things willingly, because of the fear of thine own self." Also in the same place: "Thou indeed, being powerless, destroyest us out of this present life; but the King of the world shall raise us up who have died for His laws into the eternal resurrection of life." Also in the same place: "It is better that, given up to death by men, we should expect hope from God to be raised again by Him. For there shall be no resurrection to life for thee." Also in the same place: "Having power among men, although thou art corruptible, thou doest what thou wilt. But think not that our race is forsaken of God. Sustain, and see how His great power will torment, thee and thy seed." Also in the same place: Do not err without cause; for we suffer these things on our own accounts, as sinners against our God. But think not thou that thou shalt be unpunished, having undertaken to fight against God."

For Abraham also thus pleased God, in that he, when tried by God, spared not even his own son, in behalf of whom perhaps he might have been pardoned had he hesitated to slay him. A religious devotion armed his hands; and his paternal love, at the command of the Lord who bade it, set aside all the feelings of affection. Neither did it shock him that he was to shed the blood of his son, nor did he tremble at the word; nevertheless for him Christ had not yet been slain. For what is dearer than He who, that you might not sustain anything unwillingly in the present day, first of all Himself suffered that which He taught others to suffer? What is sweeter than He who, although He is our God and Lord, nevertheless makes the man who suffers for His sake His fellow-heir in the kingdom of heaven? Oh grand-I know not what!-whether that reason scarcely bears to receive that consciousness, although it always marvels at the greatness of the rewards; or that the majesty of God is so abundant, that to all who trust in it, it even offers those things which, while we were considering what we have done, it had been sin to desire. Moreover, if only eternal salvation should be given, for that very perpetuity of living we should be thankful. But now, when heaven and the power of judging concerning others is bestowed in the eternal world, what is there wherein man's mediocrity may not find itself equal to all these trials? If you are assailed with injuries, He was first so assailed. If yon are oppressed with reproaches, you are imitating the experience of God. Whence also it is but a little matter whatever you undergo for Him, seeing that you can do nothing more, unless that in this consists the whole of salvation, that He has promised the whole to martyrdom. Finally, the apostle, to whom all things were always dear, while he deeply marvelled at the greatness of the promised benefits, said, "I reckon that the sufferings of this present time are not worthy to be compared to the glory that is to follow, which shall be revealed in us." Because he was musing in his own mind how great would be the reward, that to him to whom it would be enough to be free from death, should be given not only the prerogative of salvation, but also to ascend to heaven: to heaven which is not constrained into darkness, even when light is expelled from it, and the day does not unfold into light by alternate changes; but the serene temperature of the liquid air unfolds a pure brightness through a clearness that reddens with a fiery glow.

Who then does not labor in every way to arrive at such a glory as to become a friend of God, as to rejoice at once with Christ, as to receive the divine rewards after earthly torments and punishments?

Even if each day we suffer death, something which nature could not endure even if mind overcomes matter … what we endure is nothing compared to the good things we are destined to receive or the glory due to be revealed on our behalf.

In what went before, he requires of the spiritual man the correcting of his habits, where he says, "Ye are not debtors to live after the flesh," that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous spirit. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, "For our light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory": it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, "For I reckon that the sufferings of this present time are not worthy to be compared," and he does not say, with the rest that is to come, but what is much greater, "with the glory which is to come." For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but "which shall be revealed in us," as if already existing but unrevealed. As also in another place he said in clearer words, "Our life is hid with Christ in God." Be then of a good heart about it. For already hath it been prepared, and awaiteth thy labors.

Do you dread poverty? Christ calls the poor blessed. Does toil frighten you? No athlete is crowned but in the sweat of his brow. Are you anxious as regards food? Faith fears no famine. Do you dread the bare ground for limbs wasted with fasting? The Lord lies there beside you. Do you recoil from an unwashed head and uncombed hair? Christ is your head. Does the boundless solitude of the desert terrify you? In the Spirit you may walk always in paradise. Do but turn your thoughts there and you will be no more in the desert. Is your skin rough and scaly because you no longer bathe? He that is once washed in Christ has no need to wash again. To all your objections the apostle gives this one brief answer: “The sufferings of this present time are not worth comparing with the glory that is to be revealed in us.”

The humble and holy servants of God who suffer doubly when temporal evils befall them, because they suffer with the wicked as well as at their hands, have their own consolations and the hope of the world to come.

This exhortation relates to what we have just read, in which Paul shows that the things which we might suffer at the hands of the wicked here below are small in comparison with the reward which awaits us in the next life. Therefore we ought to be prepared for every eventuality, because the rewards which are promised to us are so great so that our mind may be consoled in tribulation and grow in hope.

Paul wants to commend future glory so that we may bear present afflictions more easily. Indeed, no human being could ever suffer anything equal to heavenly glory, even if that glory were comparable to this present life. For whatever a man might suffer in dying is no more that what he already deserved to suffer for his sins. But now his sins are forgiven, and in the future he will be granted eternal life, fellowship with the angels, the splendor of the sun and the other things which we have read have been promised for the saints. At the moment, though, this future glory is “hidden with Christ in God,” and “it does not yet appear what we shall be.”

When we see such extraordinary heirs of the heavenly kingdom suffering so greatly during the time of their mortal exile, what remains for us to do under these circumstances … except to humble ourselves all the more in the sight of our benevolent Maker and Redeemer, as we become more clearly aware that we cannot follow them by imitating either their lives or their deaths?

Having spoken of sufferings, the apostle, lest his listener be shaken, as one led out to sufferings and drawn toward calamities, says: do not be afraid. The "present momentary" sufferings, that is, passing ones, are not worth anything in comparison with the future glory. He did not say: with future rest, but: glory, which is desired by many. Where there is rest, there is not always glory, but where there is glory, there is also rest. By the word "will be revealed" he showed that glory exists even now, but is hidden, and then it will be revealed. Since it is the greatest and inexpressibly surpasses the present age, it is also prepared for them, as extending into unending ages. Therefore, listener, bearing in mind that sufferings are "momentary," while the glory of the age to come is unending, accept sufferings and acquire glory.

After proving that we are freed through the grace of Christ, the Apostle now assigns the cause of the postponement of immortal life, which is the inheritance of the children of God, namely, that it is necessary for us to suffer with Christ in order to reach the fellowship of his glory. But because someone might say that such an inheritance is burdensome, since it cannot be obtained except by enduring suffering, he shows the superiority of future glory over the sufferings of the present life. First, he states his proposition; second, he proves it, at "for the expectation." First, therefore, he says: it has been stated that it is necessary for us to suffer in order to be glorified, and that we should not reject sufferings, if we would have glory. For I, who have experienced both, consider: "a man of much experience will speak with understanding" (Sir 34:9). He endured many sufferings: "with far greater labors, far more imprisonments, with countless beatings" (2 Cor 11:23), and he was a beholder of future glory: "caught up into Paradise, he heard things that cannot be told" (2 Cor 12:3). This I consider, namely, that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us. Herein he mentions four things to show the excellence of that glory. First, he designates its eternity when he says, "the glory to come," namely, after the present time; but there is nothing after the present time except eternity. Hence that glory surpasses the sufferings of this time as the eternal surpasses the temporal: "for this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison" (2 Cor 4:17). Second, he designates its dignity when he says, "glory," which suggests a splendor of dignity: "let the faithful exult in glory" (Ps 149:5). Third, he designates how it will be manifested when he says, "that will be revealed." For the saints have glory now, but it is hidden in their conscience: "our boast is this, the testimony of our conscience" (2 Cor 1:12). But later that glory will be revealed in the sight of all, both good and bad, about whom it is said: "they will be amazed at his unsuspected salvation" (Wis 5:2). Fourth, he designates its truth when he says, "in us." For the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: "they boast of the abundance of their riches" (Ps 49:6). But that glory will be based on something within a man, as it says in Luke: "the kingdom of God is within you" (Luke 17:21). Thus, the sufferings of this life, if they are considered in themselves, are slight in comparison to the quantity of this glory; "for a brief moment I forsook you, but with great compassion I will gather you" (Isa 54:7). But if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us, then man properly merits eternal life through them. For the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life, as it says in John (John 4:14).

The happy state of those who believe in Christ, and walk under the influence of his Spirit, Rom 8:1, Rom 8:2. The design of God in sending his Son into the world was to redeem men from sin, Rom 8:3, Rom 8:4. The miserable state of the carnally minded, Rom 8:6-8. How Christ lives and works in his followers; their blessedness here, and their happiness hereafter, Rom 8:9-17. Sufferings are the common lot of all men; and from which Gentiles and Jews have the hope of being finally delivered, Rom 8:18-23. The use and importance of hope, Rom 8:24, Rom 8:25. The Spirit makes intercession for the followers of Christ, Rom 8:26, Rom 8:27. All things work together for good to them that love God, and who act according to his gracious purpose in calling them, Rom 8:28. The means used to bring men to eternal glory, Rom 8:29, Rom 8:30. The great blessedness, confidence, and security of all genuine Christians, whom, while they hold fast faith and a good conscience, nothing can separate from the love of God, Rom 8:31-39.

For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, Rom 8:17 (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear.

CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39) There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.]. no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (Co2 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Joh 3:18; Joh 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier.

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us--that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."