Romans 8:23 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.

And not only they, but ourselves also,.... Not only they Gentiles, but we Jews likewise: which have the firstfruits of the Spirit: meaning either the apostles, who were all Jews, and who most of them received the extraordinary gifts of the Spirit on the day of "Pentecost", which was the day of the firstfruits, Num 28:26; and to which there seems to be an allusion here; or else the Jewish converts in general: to the Jews the promises of the Messiah were made; to them he first came; the Gospel was first preached unto them, and some of them first believed in Christ; they had the grace of God communicated to them in conversion, which they received as the firstfruits, with respect to an after increase; or in regard to glory, like the firstfruits, grace is of the same kind with glory, and is a pledge and earnest of it; saints judge by grace the firstfruits, what glory is, and therefore long after it; now of these persons thus described it is said, even we ourselves groan within ourselves; their groans were inward from their hearts, not hypocritical or were among themselves, common to them all; and that not merely on their own account, the corruptions of their hearts, the sufferings they endured for the sake of the Gospel, and in a longing expectation for the heavenly glory, but also for the conversion of the Gentiles, for which they incessantly laboured, and prayed night and day; waiting for the adoption, to wit, the redemption of our body. Adoption is explained by the redemption of the body; and by the one may be known what the other means: by "the redemption of our body" is not meant the redemption of God's elect, body and soul, by the blood and death of Christ, which was already finished; and which the saints, who had received the firstfruits, were partakers of in themselves, and therefore could not be said to be waiting for it: but it designs either the redemption of the natural body, by the resurrection from the dead; when the bodies of the saints will be delivered from that mortality, corruption, weakness, and dishonour, under which they lie in the grave; when they will be refined and spiritualized, and freed from everything which makes them an incumbrance, and an uneasiness to their souls or spirits now; or else the redemption of the mystical body the church, of which the Gentiles make a considerable part, and is to be understood of a deliverance of the church, from the distresses and persecutions it then laboured under; or rather of a making up of the body, the church, by a redemption or deliverance of that part of it, which lay among the Gentiles, from that vanity and bondage of corruption, to which it was subject, into the manifestation and glorious liberty of the sons of God: and then by "adoption" is meant, the special grace of adoption, manifested to the Gentiles in their effectual calling; which the Jews who had received the firstfruits of the Spirit were waiting for, and had good reason to expect, from many prophecies in the writings of the Old Testament; and to which they were the more encouraged, by many appearances of the grace and power of God, attending the ministry of the Gospel among them; and which adoption will be more fully manifested in the resurrection morn; wherefore also the inheritance, which the whole mystical body the church will then enter upon the possession of, may well be called "the adoption", because the saints are adopted to it; adoption gives them the title to it, none but adopted ones will enjoy it; and their enjoyment of it will be the full manifestation and completion of the grace of adoption; this saints are waiting for, both for themselves and others, and it is worth waiting for; for it is "an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens", Pe1 1:4, and there is good ground to wait for it; it is a bequest of their heavenly Father, who has adopted them; it is a gift of his free grace; it is already in the hands of Christ, with whom they are co-heirs; and they have already the Spirit, as the earnest of it.

Even though because of the fact that we believe in Christ our salvation is assured, nevertheless it still remains something to be hoped for; it has not yet been realized.There are different ways of interpreting “the first fruits of the Spirit.” Just as the first fruits of the threshing floor and the wine press are of the same substance as what follows, is it not also true that the Holy Spirit is the first and best of a multitude of other spirits? So to have the first fruits of the Spirit means to have the Holy Spirit, as opposed to a host of other ministering spirits. The first fruits may also refer to the many gifts of the Spirit. … We apostles, says Paul, have the first fruits of the Spirit, because we were chosen to groan in travail as the Spirit himself does. There is no creature so free of sorrows and sighings that we, who have received the highest and choicest gifts of the Spirit, are not obliged to grieve and sigh over, awaiting the adoption of sons, that is, the perfection of those whom we have been sent to teach and instruct until we see them making enough progress that they deserve to be adopted as sons. A third possibility is that the first fruits of the Spirit refers to Christ himself, since he is the first born of every creature.

This adoption of sons is the redemption of the whole body, when he who is to be the son of God by adoption shall see face to face that Divine and Eternal Good; for there is the adoption of sons in the Church of God, when the Spirit cries, Abba, Father, as it is written to the Galatians. But this will be perfected when all shall rise again in incorruption power and glory who are counted worthy to see the Face of God, for then the human race will judge itself to be truly redeemed.

"And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves." That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow or garments, consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groaneth, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, "Waiting for the adoption." What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, "to wit, the redemption of our body." That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments. For this is full redemption, not a redemption only, but such, that we shall never again return to our former captivity. For that thou mayest not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to thy view the things to come, setting before thee the change of thy body, and along with it the change of the whole creation.

Paul now speaks about those of us who already believe. For although we serve the law of God with our spirit (i.e., our mind), our flesh still serves the law of sin for as long as we suffer mortal pains and anxieties.… Adoption is already guaranteed for those who believe, but it has been accomplished only spiritually, not physically. The body has not yet received its heavenly transformation, although the spirit, which has turned from its errors to God, has already been changed through the reconciliation of faith. Therefore even believers still await the revelation which will come in the resurrection of the body. This is the fourth state, when everything will be in perfect peace at eternal rest, completely free of malignant corruption or nagging torment.

For Christians, this world is like the ocean. For just as the sea is whipped up by adverse winds and produces storms for sailors, so also this world, moved by the scheming of wicked men, disturbs the minds of believers. And the enemy does this in so many different ways that it is hard to know what to avoid first, for sources of tribulation are by no means wanting.

The corruptible body weighs down the soul, and the earthly body pulls down a mind full of cares. For as soon as the Spirit comes to dwell in us and turns us to the study of virtue, the love of the flesh jumps up to combat it, and the law in our members, which is prone to silly lusts, begins a bitter struggle. That is why we groan waiting for the liberation of our bodies as a result of the adoption.

Not only do the angels, who are kinder than we are, grieve over these unrepentant people, but we who have the Holy Spirit groan for such people.

He adds that "we ourselves also, having the firstfruits of the Spirit," that is, having tasted the future blessings, "groan," because we do not yet possess them, for we form our conception of the future blessings from the gifts we have received (for these gifts are the firstfruits). Then, lest the heretics have occasion to think that the world is evil and that this is why we groan, he says: "waiting for the adoption." How so? We have already been adopted: what other adoption then shall we receive? I speak, he answers, not of the adoption that is accomplished through baptism (for we have already received that adoption), but of the perfect glory, consisting in the incorruption of the body. This is the perfect redemption, the freedom and liberation from death and suffering, when from the state of adoption we shall no longer return to the slavery of sin.

After showing the excellence of future glory from the longing of the creature, the Apostle now shows the same from the longing of the apostles. For that cannot be a trifle which is desired so anxiously by great men. In regard to this he does two things. First, he states his proposition; second, he proves it, at "for we are saved by hope." In regard to the first he does three things. First, he describes the dignity of those longing when he says: "and not only it," namely, the creature, awaits the glory of the sons of God, "but ourselves," namely, the apostles, "who have the first fruits of the Holy Spirit," namely, because the apostles had the Holy Spirit before others and more abundantly than others, just as earthly fruit which ripens earlier is richer and more delicious: "Israel was holy to the Lord, the first fruits of his harvest" (Jer 2:3); "you have come to the assembly of the first-born who are enrolled in heaven" (Heb 12:23). From this it is clear that the apostles are greater than all other saints no matter what their credentials, whether virginity or learning or martyrdom, because they have the Holy Spirit more fully. But someone might say that some other saints have endured more torture and greater austerities for Christ than the apostles. But it should be recognized that the amount of one's merit depends principally, and in respect to essential reward, on charity. For the essential reward consists in the joy one has in God. But it is plain that one who loves God more will enjoy him more. Hence, the Lord promises that blessed vision to those who love: "he who loves me will be loved by my Father and I will love him and manifest myself to him" (John 14:21). But according to the quantity of his works man merits an accidental reward, which is joy taken in those works. Therefore, the apostles performed the works they did with greater charity, which made their hearts prepared for much greater ones, if it had been opportune. But if it is said: someone can try so hard that he will have charity equal to that of the apostles, the answer is that a man's charity is not derived from himself but from God's grace, which is given to each according to the measure of Christ's gift (Eph 4:7). Now he gives to each the grace proportionate to his calling. Thus, the most excellent grace was given to Christ, because he was called to have his human nature taken into the unity of his divine person; after him the greatest fullness of grace was conferred on blessed Mary, who was called to be the mother of Christ. Among the rest, however, the apostles were called to a greater dignity than all others, for they received from Christ himself the things that pertain to salvation and the commission to deliver them to others. Hence, the Church is in a sense founded on them, as it says in Revelation: "the wall of the city had twelve foundations and on them the twelve names of the twelve apostles of the Lamb" (Rev 21:14); and "God indeed has set some in the church; first apostles" (1 Cor 12:28). Therefore, God gave them a greater abundance of grace than the rest. Second, he mentions the anxiety with which they wait, when he says, "we ourselves groan inwardly." This groaning indicates the distress caused by the postponement of something desired with great longing: "hope deferred makes the heart sick" (Prov 13:12); "I am weary with my moaning" (Ps 6:6). This groaning, however, is more internal than external, because it proceeds from the hidden feelings of the heart and because it is concerned with internal goods. Hence he says, "we ourselves groan inwardly": "my groans are many" (Lam 1:22). Third, he mentions what is awaited, saying, "waiting for the adoption of the sons," i.e., for the completion of this adoption. For this adoption was begun by the Holy Spirit justifying the soul: "you have received the spirit of adoption of sons" (Rom 8:15). But it will be brought to fulfillment when the body is glorified: "we rejoice in the hope of sharing the glory of the children of God" (Rom 5:2). And that is why he adds: "the redemption of our body," so that as our spirit has been redeemed from sin, so our body might be redeemed from corruption and death: "I shall ransom them from death" (Hos 13:14); "he will change our lowly body to be like his glorious body" (Phil 3:21).

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.

And not only they, but ourselves also - Neither the Gentiles only, but we Jews also, (however we belong to a nation envious of the heathen), to whom God hath granted the first fruits of the Spirit; we sigh among ourselves for their sakes, waiting for the adoption; that is, the redemption of our mystical body, whereof the Gentiles make a very great part. Lightfoot's works. vol. ii. p. 359 and 707. The scope and design of St. Paul in these verses may be thus summed up: - The apostle shows that the whole creation is in a suffering state, into which it has been brought by the disobedience of one man, Adam; therefore, it was made subject to vanity - pain, sickness, and death; not willingly, for mankind had no part in that transgression which "brought death into the world and all our wo;" but God subjected the whole, purposing to afford them a deliverance and infusing into every heart a hope that a more auspicious era should take place; and it is through the influence of this hope, which every man possesses, that the present ills are so patiently borne, because all are expecting better days. The great deliverer is the Messiah, and the Gospel days the auspicious era which God intended to bring forward. They who believe in Christ with a heart unto righteousness are freed from the bondage of their sinful corruption, and brought into the glorious liberty of the sons of God; and they look forward with joyous expectation, waiting for the general resurrection, when their bodies also shall be redeemed from corruption, and the whole man, body and soul, be adopted into the family of heaven Above, as their souls had been previously adopted into the family of faith Below. And although it may be said that the redemption provided by the Gospel can not be an object of hope to those who have never heard of it; yet, as every man has hope, and this hope is inspired by God for this very purpose; that it may be the means of supporting them in the ills of life, and God, in inspiring it, had respect to the glorious state of Christianity, therefore it is this state, in effect, that the whole creation are longing for. So Jesus Christ is said, by the Prophet Haggai, Hag 2:7, to be the desire of all nations; and yet not one of the nations of the earth had, at that time, heard of him. And thus, as Dr. Whitby has very properly remarked, "desire and expectation are ascribed to creatures, in reference to things they want, and which tend to their advantage; notwithstanding they explicitly know nothing of them."

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.

And not only they, but ourselves also--or "not only [so], but even we ourselves"--that is, besides the inanimate creation. which have the first-fruits of the Spirit--or, "the Spirit as the first-fruits" of our full redemption (compare Co2 1:22), moulding the heart to a heavenly frame and attempering it to its future element. even we ourselves--though we have so much of heaven already within us. groan within ourselves--under this "body of sin and death," and under the manifold "vanity and vexation of spirit" that are written upon every object and every pursuit and every enjoyment under the sun. waiting for the--manifestation of our adoption, to wit, the redemption of our body--from the grave: "not (be it observed) the deliverance of ourselves from the body, but the redemption of the body itself from the grave" [BENGEL].