Romans 8:17
Verse
Context
Sermons
David Jeremiah
Kathryn KuhlmanKathryn Kuhlman
Tim Keller
Leonard Ravenhill
J. Vernon McGeeSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And if children, then heirs - For the legitimate children can alone inherit the estate. This is not an estate to which they succeed in consequence of the death of a former possessor; it is like the promised land, given by God himself, and divided among the children of the family. Heirs of God - It is neither an earthly portion nor a heavenly portion; but God himself, who is to be their portion. It is not heaven they are to inherit; it is God, who is infinitely greater and more glorious than heaven itself. With such powers has God created the soul of man, that nothing less than himself can be a sufficient and satisfactory portion for the mind of this most astonishing creature. Joint heirs with Christ - Partaking of the same eternal glory with the glorified human nature of Christ. If so be that we suffer with him - Observe, says Dr. Taylor, how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised up their thoughts to the highest object of joy and pleasure - the happiness and glory of a joint inheritance with the ever-blessed Son of God. We are heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with him. This, with the additional consideration that we suffer with Christ, or, as he himself suffered, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments he had to offer.
Jamieson-Fausset-Brown Bible Commentary
And if children, then heirs--"heirs also." heirs of God--of our Father's kingdom. and joint-heirs with Christ--as the "First-born among many brethren" (Rom 8:29), and as "Heir of all things" (Heb 1:2). if so be that we suffer--"provided we be suffering with Him." that we may be also glorified together--with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles (Joh 12:24-26; Mat 16:24-25; Ti2 2:12).
John Gill Bible Commentary
And if children, then heirs,.... Children, whether natural or adopted, are heirs to their parents, and according to the Roman laws, which some think the apostle here respects, whether male or female; but according to the Jewish laws (c), females did not inherit only in case of want of male issue; for though Job's daughters inherited with his sons, this was a peculiar case; and the Jewish writers say (d), it was , "on account of their worth and beauty"; yet adopted children among them, whether male or female, were equal to natural children in possessing the inheritance; however, the apostle includes both here, who are all one in Christ Jesus, and are all the children of God by faith in him, and so heirs of God: either efficiently, he makes them heirs; they are not so by nature, nor do they become such by the works of the law; but God his rich grace adopts them into his family, begets them again, and freely bestows the inheritance on them: or subjectively, they are heirs of himself; he not only makes them his heirs, but he himself is their inheritance and portion; they are heirs of all things which are his; they share in his love, grace, and mercy; and his wisdom, power, truth, and faithfulness, and indeed, every perfection of his are engaged on their side, and in their favour; all things are theirs who have God to be their God and Father; the Gospel and the ministers of it are theirs; the world and the things of it, life and death, things present and things to come; heaven and happiness, which go by the names of glory, riches of glory, kingdom, eternal life and salvation, are all represented as things to be inherited by the saints. The Jews speak of God's inheriting of man, as the highest pitch of greatness man can arrive unto; thus explaining and paraphrasing on the names of the places from which the Israelites journeyed, Num 21:18, say (e), "when a man makes himself as a wilderness, which is common to all, the law is given to him by gift, as it is said, "and from the wilderness to Mattanah": and when it is given to him by gift, , "God inherits him", as it is said, "and from Mattanah to Nahaliel"; the gloss upon it is, the law becomes to him , "as an inheritance"; and when , "God inherits him", he ascends to his greatness, i.e. to the highest pitch of it, as it is said, from "Nahaliel to Bamot";'' for when a man is worthy of this, as one of their commentators (f) on this place observes, he is called, "the inheritance of God", according to Deu 32:9; but our apostle speaks not of the saints as God's inheritance, which to be sure they are, but of God as theirs; and not of their inheriting the law, but God himself, which is certainly the highest pitch of honour and greatness that men can possibly enjoy. It is added, and joint heirs with Christ: it is through him they are heirs of God and of glory; and with him will they partake of and enjoy the inheritance, which is secured to them by their being co-heirs with him: nor does this at all derogate from the honour of Christ, as heir of all things, since he is the firstborn among many brethren, and in this, as in all things, he has the pre-eminence. But before the saints enjoy the inheritance with Christ they must expect to suffer with him and for him; though in the issue they may be assured of this, that they shall be glorified together; their sufferings lie in the way to glory, and glory is and will be the end of their sufferings: if so be that we suffer with him, that we may be also glorified together: Christ and his people being one, he the head, and they the members, suffer together; when he suffered, they suffered with him and in him, as their head and representative; and they partake of the virtue and efficacy of his sufferings; and they also suffer afflictions, many of them at least of the same kind with Christ, only with these differences; his were penal evils, theirs not; his were attended with a vast sense of wrath and terror, theirs oftentimes with, joy and comfort; his were meritorious, not so theirs. Moreover, many of their sufferings are for the sake of Christ and his Gospel; on the other hand, by reason of that union which is between Christ and believers, he suffers with them, he reckons their afflictions his, and sympathizes with them; and the consideration of this greatly animates and encourages them in their sufferings, and especially when they observe that they shall be "glorified together"; not with his essential glory, nor with his mediatorial glory, but with that glory which his Father has given him for them. There is a glorification of the saints in Christ, and a glorification of them by Christ, and a glorification of them with Christ, which will consist in likeness to him, and in the everlasting vision and enjoyment of him. (c) Misn. Bava Bathra, c. 8. sect. 2. T. Hieros. Bava Bathra, fol. 16. 1. (d) Jarchi in Job xlii. 15. (e) T, Bab. Nedarim, fol. 55. 1. (f) En Yaacob, fol. 22. 1.
Matthew Henry Bible Commentary
In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, Rom 8:17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal 4:1, Gal 4:2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance (Psa 16:5), a goodly heritage, Psa 16:6. The saints are spiritual priests, that have the Lord for their inheritance, Num 18:20. The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev 21:3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb 1:2), and true believers, by virtue of their union with him, shall inherit all things, Rev 21:7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (Joh 17:24), shall sit down with him upon his throne, Rev 3:21. Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes. I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him (Rom 8:17), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ - for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see Ti2 2:12. See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance (Rom 8:18), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time (Co2 4:17), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory (Co1 2:9; Jo1 3:2): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory - ouk axia pros tēn doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon - logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. he had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see Co2 11:23-28. He knew what the glory of heaven is; see Co2 12:3, Co2 12:4. And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb 11:26. II. As the accomplishment of the saints' present hopes and expectations, Rom 8:19, etc. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope (Psa 119:49), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Pro 13:12. Now he observes an expectation of this glory, 1. In the creatures Rom 8:19-22. That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world - the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations: - (1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, Rom 8:20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, Rom 8:21. There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep' elpidi hoti kai, etc. - in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, Rom 8:22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa 46:1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab 2:11), the land cries, Job 31:38. (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (Rom 8:21) - they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth (Pe2 3:13; Rev 21:1); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Psa 96:10-13; Psa 98:7-9. Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, Rom 8:19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be (Jo1 3:2), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast. 2. In the saints, who are new creatures, Rom 8:23-25. Observe, (1.) The grounds of this expectation in the saints. It is our having received the first-fruits of the Spirit, which both quickens our desires and encourages our hopes, and both ways raises our expectations. The first-fruits did both sanctify and ensure the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. Not only they - not only the creatures which are not capable of such a happiness as the first-fruits of the Spirit, but even we, who have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires; not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire, of the whole church, all agree in this: Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail - groans that are symptoms of life, not of death. (2.) The object of this expectation. What is it we are thus desiring and waiting for? What would we have? The adoption, to wit, the redemption of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemption of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and, though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phi 3:21; Co1 15:42. This is called the adoption. [1.] It is the adoption manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, Rom 1:4. It will then be put past dispute. [2.] It is the adoption perfected and completed. The children of God have bodies as well as souls; and, till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall bring the many sons to glory, Heb 2:10. This is that which we expect, in hope of which our flesh rests, Psa 16:9, Psa 16:10. All the days of our appointed time we are waiting, till this change shall come, when he shall call, and we shall answer, and he will have a desire to the work of his hands, Job 14:14, Job 14:15. (3.) The agreeableness of this to our present state, Rom 8:24, Rom 8:25. Our happiness is not in present possession: We are saved by hope. In this, as in other things, God hath made our present state a state of trial and probation - that our reward is out of sight. Those that will deal with God must deal upon trust. It is acknowledged that one of the principal graces of a Christian is hope (Co1 13:13), which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope. We do with patience wait. In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry; and therefore, though he seem to tarry, it becomes us to wait for him.
Tyndale Open Study Notes
8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).
Romans 8:17
Heirs with Christ
16The Spirit Himself testifies with our spirit that we are God’s children.17And if we are children, then we are heirs: heirs of God and co-heirs with Christ—if indeed we suffer with Him, so that we may also be glorified with Him.
- Scripture
- Sermons
- Commentary
Suffering and Glory
By David Jeremiah17K42:45SufferingISA 43:2ROM 8:17In this sermon, the speaker recounts the story of a man named Joseph who faced severe persecution for sharing his faith in Jesus. Despite being beaten and left to die multiple times, Joseph continued to proclaim the message of Christ. Through his suffering, Joseph's perseverance and unwavering faith in the face of adversity became a powerful witness to the village. The speaker emphasizes that suffering can provide opportunities for witnessing and references biblical passages from 2 Corinthians and Philippians to support this idea.
Jesus Christ Is Our Great High Priest
By Kathryn Kuhlman10K20:33Jesus ChristMAT 6:33ROM 8:171CO 10:13HEB 4:14JAS 1:12In this sermon, the preacher emphasizes the unchanging truth of God's word. He starts by reading from the fourth chapter of Hebrews, highlighting the verse that speaks of Jesus as our great high priest who understands our weaknesses and temptations. The preacher encourages the audience to hold fast to their faith and come boldly to the throne of grace to receive mercy and help in times of need. He also emphasizes the importance of recognizing God as a personal and loving Heavenly Father who plans, defends, and makes decisions for us. The sermon concludes with a reminder that although we will face temptations, we have the assurance that Jesus intercedes for us, enabling us to overcome and not be defeated.
Anaheim Talk
By Kathryn Kuhlman9.9K1:29:27ConferenceDAN 12:4JOL 2:24JHN 17:6ACT 1:8ROM 8:171JN 4:4In this sermon, the preacher emphasizes that war in the Middle East is inevitable and that the stage is set for it. He believes that the word of God is more up to date than tomorrow's newspaper. The preacher also talks about the great mercy of God and how he has witnessed the manifestation of God's power in healing people who have no faith. He shares personal experiences of hardship and emphasizes the importance of faith and being a part of the great restoration of the fruits and gifts of the Holy Spirit.
Give Me Mine
By Tim Keller7.0K35:41Prodigal SonMAT 6:33LUK 15:1ROM 8:17In this sermon, the speaker introduces the last of the three parables in Luke 15, which is the longest and most famous. The speaker suggests that the story is about an assault on community caused by idolatry, which can only be overcome through agony. The parable depicts the dissolution of a family and two major assaults on its integrity. The first assault comes from the younger brother who asks for his share of the estate before his father's death, leading to the unraveling of the family. The speaker emphasizes that the gospel creates a new kind of community by recognizing the beauty of God and His sacrificial love.
(Becoming a Prophetic Church) 3. Israel the Suffering Servant - Part 2
By Art Katz6.4K04:34Suffering for OthersThe Role of Israel in RedemptionSuffering ServantPSA 126:5ISA 53:5MAT 25:40JHN 15:20ROM 8:172CO 1:5PHP 3:10HEB 13:31PE 4:13REV 21:4Art Katz emphasizes the profound significance of Israel's suffering as a means to reveal the true church and the true God to the nations. He highlights that only the righteous are willing to suffer for others, particularly for Israel, who is both a suffering servant and a reflection of Christ's own sacrifice. Katz calls for a deeper understanding of God's purposes through suffering, urging the church to identify with Israel and participate in their journey. He warns against reducing the church's calling to mere programs, advocating instead for a prophetic and apostolic stature that embraces suffering for the sake of God's glory and Israel's redemption. The sermon concludes with a prayer for the church to awaken to its eternal destiny and the necessity of suffering in fulfilling God's redemptive plan.
Ye Are Yet Carnal
By Leonard Ravenhill5.0K1:03:21CarnalityMAT 6:33ACT 18:5ACT 18:9ROM 7:18ROM 8:1ROM 8:9ROM 8:17In this sermon, the preacher discusses the importance of humility and surrendering to God. He emphasizes the need to let go of pride and worldly possessions in order to fully submit to God's will. The preacher shares the story of a man who experienced a dramatic transformation after confessing his sins and surrendering his life to God. He also mentions the importance of studying the Bible and being cautious of false teachings. Overall, the sermon encourages listeners to humble themselves before God and fully commit their lives to Him.
(Genesis) Genesis 24:36-49
By J. Vernon McGee2.8K03:20GenesisGEN 24:36ROM 8:172CO 5:171PE 1:23In this sermon, the preacher focuses on the story of Abraham's servant finding a bride for Isaac. The servant is sent by Abraham to find a wife for his son, and he prays to God for guidance. At the well, he meets Rebecca, who not only offers him water but also offers to give water to his camels. The servant recognizes that Rebecca is the chosen bride for Isaac and blesses the Lord for leading him to her. The preacher emphasizes that God calls sinners to be transformed and become children of God, just as Rebecca was chosen to be Isaac's wife.
The Call of God - Fellowship
By Zac Poonen2.7K1:01:35FellowshipMAT 16:24JHN 4:4JHN 12:23ROM 8:171CO 15:36HEB 2:141JN 4:4In this sermon, the speaker reflects on the initial close bond that often forms when people come together in a church or fellowship. He emphasizes the importance of believing in the sovereignty of God and humbling oneself before Him. The speaker highlights the power of God to control people's thoughts and actions, citing Proverbs 21:1 as evidence. He encourages listeners to meditate on God's vastness and authority over the universe, recognizing that even in the midst of personal problems, God is able to help and solve any issue. The sermon also emphasizes the significance of Jesus' death on the cross in delivering believers from the grip of Satan and freeing them from slavery.
Holy Spirit and the Crisis of Pentecost - Part 2
By T. Austin-Sparks2.1K45:54PentecostMAT 6:33ROM 8:15ROM 8:17HEB 6:101JN 2:4REV 1:10REV 2:4In this sermon, the speaker emphasizes the importance of understanding the implications and significance of the statement that God's people should grasp the spiritual content rather than focusing on outward appearances. The speaker highlights the idea that the journey of spiritual growth and transformation may be difficult and painful, but it is necessary to eliminate vanity and artificiality. The sermon explores the concept of groaning, which represents the struggle and striving in the spiritual journey. The speaker also discusses God's original purpose for humanity and how the fall and change of human nature contribute to the challenges faced in fulfilling that purpose.
Ravenhill Humor - Our Inheritance
By Leonard Ravenhill1.9K00:19Ravenhill HumorEternal PromisesSpiritual InheritanceROM 8:17EPH 1:11COL 3:24HEB 9:151PE 1:4Leonard Ravenhill emphasizes the incredible nature of our spiritual inheritance, which is incorruptible and undefiled, contrasting it with the fleeting and corruptible things of this world. He uses humor to engage the audience, likening their response to auctioneering to a deaf and dumb crowd, highlighting the importance of recognizing and valuing this divine gift. Ravenhill encourages believers to appreciate the eternal promise that awaits them, which is beyond comparison to earthly possessions.
Ye Are Come to Zion - Part 2
By T. Austin-Sparks1.8K54:01ZionGEN 2:7EXO 3:14MAT 6:33ROM 8:17EPH 1:3HEB 2:6HEB 12:22In this sermon, the speaker emphasizes the importance of believers receiving and possessing the life of Christ. He highlights that our existence is justified by the fact that many have received life through us, which vindicates God's decision to give us life. The speaker then focuses on the next word in Hebrews 12, which is "Zion." He explains that believers have come to Zion, which represents our inheritance in Christ and the need to truly possess and take hold of all that God has provided for us. The speaker encourages Christians to exercise their faith and actively lay hold of the promises and gifts of God in order to fully experience the salvation and glorification that God has already accomplished for us.
Sir, We Would See Jesus (Compilation)
By Compilations1.8K07:31CompilationISA 53:5MAT 28:20JHN 20:19ACT 1:8ROM 8:172CO 5:16EPH 6:12In this sermon, the preacher emphasizes the desire to see and feel Jesus in their gathering. They believe that Jesus is present to heal and restore those who are wounded and in need. The preacher acknowledges the longing to physically see Jesus like the disciples did after His resurrection, but reminds the audience that even though they may not see Him with their human eyes, they can still have a deep and intimate connection with Him through their inner being. This connection is made possible through the baptism of the Holy Spirit, which allows believers to be one with Christ and have the power of God's Spirit within them.
Ian Paisley and William Mullan Testimonies
By Ian Paisley1.7K1:09:16PSA 119:105JHN 3:16ROM 8:171CO 1:172CO 4:4PHP 2:5COL 3:2REV 3:16REV 3:20
This sermon reflects on the importance of staying true to the core message of the Gospel, emphasizing the need for personal surrender to God amidst the challenges and apostasy in the church. It highlights the significance of reading and studying the Bible diligently, exploring the depths of God's truth and message. The sermon also pays tribute to influential preachers like Jock Troop and James McKendrick, underscoring the impact of their teachings and characters in the ministry.
The Cross of Christ - Part 3
By Art Katz1.5K46:33Cross of ChristMAT 27:45ACT 16:16ROM 1:29ROM 8:17COL 1:241PE 2:211PE 5:10In this sermon, the speaker emphasizes the need for believers to experience suffering and persecution in order to effectively preach the word of God. He references the story of Paul and Silas, who were imprisoned and beaten for their faith. Despite their difficult circumstances, they chose to pray and sing praises to God. The speaker encourages listeners to follow their example and trust in God's power to bring about deliverance and transformation. He also highlights the connection between challenging the world system and facing opposition from rulers and authorities.
K-532 Israel and the Apocalypse (1 of 3)
By Art Katz1.5K39:37ApocalypseISA 2:2ISA 60:1HAG 2:7MAT 6:33JHN 17:21ROM 8:17EPH 2:6In this sermon, the speaker reflects on various topics related to the preaching of the word of God. They discuss the cry and need for God, the redemption offered through Him, and the importance of knowing Him. The speaker also touches on the history of Israel and their sacrificial practices, referencing Isaiah 53. They express a deep pessimism about mankind's ability to solve the problems of the 20th century and emphasize that the only hope for humanity lies in recognizing God. The sermon concludes with a mention of the invisible cloud of witnesses and the inseparable community of Israel and the Christian church.
Following a God Authored Trail - Part 2
By Danny Bond1.5K44:10Purpose Of GodMAT 6:33ACT 2:47ACT 10:23ACT 13:2ROM 8:171CO 6:10REV 21:8In this sermon, the speaker discusses the story of Cornelius and Peter from the Bible. Cornelius, a devout man, prayed to God and an angel appeared to him, instructing him to send for Peter. Peter, known in heaven as a man ready with the gospel, was called to go to Cornelius, who was a Gentile. The speaker emphasizes the importance of character and how it is measured by one's reaction to life's inequities. He also highlights the value of reputation and character in the sight of God. The sermon encourages listeners to reflect on their own character and how they are known in heaven.
Follow in His Footsteps
By K.P. Yohannan1.3K35:09DiscipleshipZEC 4:6MAT 6:33JHN 6:68ROM 8:17HEB 12:21PE 2:211PE 2:24In this sermon, the speaker shares a powerful story of a Hindu man who was on the verge of committing suicide but was saved by reading a gospel tract. This man had never heard of Jesus before and was amazed to learn that Jesus died for him and that he didn't have to go to hell. Two missionaries shared the gospel with him, and within a few months, a church was established with the man's support. The speaker emphasizes the importance of sharing the gospel and reaching out to the billions of people who have never heard the name of Jesus.
God's Special Treasure
By Chuck Smith1.3K28:40NUM 6:24PSA 36:1MAL 3:17MAT 13:44ROM 1:18ROM 3:13ROM 8:172CO 4:17EPH 1:4EPH 1:7
This sermon emphasizes the concept of believers being treasured by God, likened to jewels in His sight. It explores the idea of God valuing His children so much that He considers them His treasure, as seen in Ephesians 1 and Malachi 3. The message highlights the importance of fearing God with reverential awe, engaging in conversations about Him, and understanding the depth of His love and grace towards us through Jesus Christ. It concludes with an invitation to surrender to God and become part of His glorious treasure.
The Benefits of Calvary Everlasting Life
By William MacDonald1.2K52:52Everlasting LifeGEN 22:2DEU 6:5MAT 6:33LUK 9:57ROM 8:171CO 3:211PE 1:18In this sermon, the speaker shares the story of a man who was once involved in criminal activities and lived a life of immorality. However, this man experiences a transformation after getting saved and his life is completely changed. He now loves the things he once hated and hates the things he once loved. The speaker emphasizes the importance of being passionate about God and prioritizing Him above worldly pursuits. The sermon also highlights the significance of Jesus' sacrifice on the cross and the difficulty in finding words to adequately describe its magnitude.
Roman Catholic's View of Man's Primitive Condition Criticized
By John Murray1.2K50:17Roman CatholicGEN 3:6MAT 6:33ROM 8:171CO 15:49In this sermon, the speaker criticizes an inadequate interpretation of the fall of man and its gravity, contrasting it with the biblical representation. He quotes Robert Bellarmine, who states that the state of man after the fall is no different from the state of Adam in pure nature, emphasizing the loss of supernatural grace due to Adam's sin. The speaker prays that believers never lose sight of the glory that awaits them when Christ returns and they are glorified with Him. He also argues against the concept of a two-fold action in man's creation, stating that human nature does not labor under more ignorance and infirmity than it did in pure nature. The corruption of nature, according to the speaker, stems solely from the loss of supernatural grace.
There Were Two Trees in the Midst of Eden
By Dean Taylor1.2K1:24:16LifeJER 13:27ROM 3:9ROM 3:25ROM 3:28ROM 4:22ROM 5:2ROM 7:1ROM 7:9ROM 7:25ROM 8:6ROM 8:10ROM 8:17ROM 8:28ROM 8:37ROM 8:39In this sermon, the preacher discusses the concept of entering into God's rest. He references Hebrews chapter three, which talks about how Jesus has provided a rest for the people of God. The preacher also mentions a story from the book "The Normal Christian Life" about a drowning man being rescued by a skilled swimmer. He emphasizes the importance of entering into God's rest and not falling into unbelief. The sermon concludes by addressing the fear that may hold back a person from accepting salvation and encourages them to take that step towards God.
Worthy Is the Lamb - Part 1
By Joshua Daniel1.1K25:28PSA 51:17ISA 53:5MAT 10:1LUK 12:32LUK 15:17ROM 8:17EPH 6:12PHP 2:9COL 1:13REV 5:9
This sermon delves into the power of darkness and the need for deliverance, highlighting the contrast between the kingdom of darkness and the kingdom of God. It emphasizes the importance of breaking generational curses and the impact of family dynamics on spiritual bondage. The narrative includes a powerful testimony of confronting demonic forces and the authority believers have in Christ to overcome evil. The message underscores the significance of recognizing our unworthiness and embracing the worthiness of Christ, urging a deeper commitment to living in the fullness of God's kingdom.
The Profit Motive - Part 1
By Joshua Daniel1.0K25:16GEN 25:32ISA 55:2MAT 6:19MAT 10:36MAT 16:26MRK 8:36ROM 8:17PHP 3:8HEB 12:161PE 1:4
This sermon delves into the concept of the profit motive and the story of Esau trading his birthright for a bowl of pottage, highlighting the temptation to prioritize immediate gains over eternal blessings. It emphasizes the value of faith heritage and the danger of undervaluing spiritual blessings for temporary satisfaction. The speaker urges against falling into the trap of worldly gains at the expense of losing out on the priceless salvation and empowerment offered by God.
I Am the Way #2
By Stephen Kaung9651:19:49Jesus ChristISA 40:3MAT 6:33MAT 7:13LUK 3:4JHN 1:23ROM 8:17PHP 2:1In this sermon, the speaker explores the nature of the way of Christ. He poses questions about whether it is a broad or narrow way, an easy or difficult way, and a long or short way. The speaker suggests that the way of Christ is the path to eternal life and fullness of God's wisdom. He references Philippians 2 and Matthew 7 to support his points. The sermon also mentions the role of John the Baptist in preparing the way for the Lord Jesus.
Psalm 84-01
By James K. Boswell94639:08PSA 23:1PSA 84:2ROM 8:17EPH 1:3PHP 4:19In this sermon, the speaker outlines five key ingredients for a fulfilling relationship with God. The first ingredient is the recognition of God's power, as seen in verse one. The second ingredient is the desire for God, emphasized in verse two. The third ingredient is working with God, as mentioned in verse six. The fourth ingredient is speaking to God, highlighted in verse eight. Lastly, the fifth ingredient is trusting in God, as stated in verse twelve. The speaker also provides practical illustrations to help understand these concepts, such as the example of a plane defying gravity. The sermon emphasizes the importance of recognizing God's power, desiring a relationship with Him, actively working with Him, speaking to Him, and ultimately trusting in Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And if children, then heirs - For the legitimate children can alone inherit the estate. This is not an estate to which they succeed in consequence of the death of a former possessor; it is like the promised land, given by God himself, and divided among the children of the family. Heirs of God - It is neither an earthly portion nor a heavenly portion; but God himself, who is to be their portion. It is not heaven they are to inherit; it is God, who is infinitely greater and more glorious than heaven itself. With such powers has God created the soul of man, that nothing less than himself can be a sufficient and satisfactory portion for the mind of this most astonishing creature. Joint heirs with Christ - Partaking of the same eternal glory with the glorified human nature of Christ. If so be that we suffer with him - Observe, says Dr. Taylor, how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised up their thoughts to the highest object of joy and pleasure - the happiness and glory of a joint inheritance with the ever-blessed Son of God. We are heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with him. This, with the additional consideration that we suffer with Christ, or, as he himself suffered, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments he had to offer.
Jamieson-Fausset-Brown Bible Commentary
And if children, then heirs--"heirs also." heirs of God--of our Father's kingdom. and joint-heirs with Christ--as the "First-born among many brethren" (Rom 8:29), and as "Heir of all things" (Heb 1:2). if so be that we suffer--"provided we be suffering with Him." that we may be also glorified together--with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles (Joh 12:24-26; Mat 16:24-25; Ti2 2:12).
John Gill Bible Commentary
And if children, then heirs,.... Children, whether natural or adopted, are heirs to their parents, and according to the Roman laws, which some think the apostle here respects, whether male or female; but according to the Jewish laws (c), females did not inherit only in case of want of male issue; for though Job's daughters inherited with his sons, this was a peculiar case; and the Jewish writers say (d), it was , "on account of their worth and beauty"; yet adopted children among them, whether male or female, were equal to natural children in possessing the inheritance; however, the apostle includes both here, who are all one in Christ Jesus, and are all the children of God by faith in him, and so heirs of God: either efficiently, he makes them heirs; they are not so by nature, nor do they become such by the works of the law; but God his rich grace adopts them into his family, begets them again, and freely bestows the inheritance on them: or subjectively, they are heirs of himself; he not only makes them his heirs, but he himself is their inheritance and portion; they are heirs of all things which are his; they share in his love, grace, and mercy; and his wisdom, power, truth, and faithfulness, and indeed, every perfection of his are engaged on their side, and in their favour; all things are theirs who have God to be their God and Father; the Gospel and the ministers of it are theirs; the world and the things of it, life and death, things present and things to come; heaven and happiness, which go by the names of glory, riches of glory, kingdom, eternal life and salvation, are all represented as things to be inherited by the saints. The Jews speak of God's inheriting of man, as the highest pitch of greatness man can arrive unto; thus explaining and paraphrasing on the names of the places from which the Israelites journeyed, Num 21:18, say (e), "when a man makes himself as a wilderness, which is common to all, the law is given to him by gift, as it is said, "and from the wilderness to Mattanah": and when it is given to him by gift, , "God inherits him", as it is said, "and from Mattanah to Nahaliel"; the gloss upon it is, the law becomes to him , "as an inheritance"; and when , "God inherits him", he ascends to his greatness, i.e. to the highest pitch of it, as it is said, from "Nahaliel to Bamot";'' for when a man is worthy of this, as one of their commentators (f) on this place observes, he is called, "the inheritance of God", according to Deu 32:9; but our apostle speaks not of the saints as God's inheritance, which to be sure they are, but of God as theirs; and not of their inheriting the law, but God himself, which is certainly the highest pitch of honour and greatness that men can possibly enjoy. It is added, and joint heirs with Christ: it is through him they are heirs of God and of glory; and with him will they partake of and enjoy the inheritance, which is secured to them by their being co-heirs with him: nor does this at all derogate from the honour of Christ, as heir of all things, since he is the firstborn among many brethren, and in this, as in all things, he has the pre-eminence. But before the saints enjoy the inheritance with Christ they must expect to suffer with him and for him; though in the issue they may be assured of this, that they shall be glorified together; their sufferings lie in the way to glory, and glory is and will be the end of their sufferings: if so be that we suffer with him, that we may be also glorified together: Christ and his people being one, he the head, and they the members, suffer together; when he suffered, they suffered with him and in him, as their head and representative; and they partake of the virtue and efficacy of his sufferings; and they also suffer afflictions, many of them at least of the same kind with Christ, only with these differences; his were penal evils, theirs not; his were attended with a vast sense of wrath and terror, theirs oftentimes with, joy and comfort; his were meritorious, not so theirs. Moreover, many of their sufferings are for the sake of Christ and his Gospel; on the other hand, by reason of that union which is between Christ and believers, he suffers with them, he reckons their afflictions his, and sympathizes with them; and the consideration of this greatly animates and encourages them in their sufferings, and especially when they observe that they shall be "glorified together"; not with his essential glory, nor with his mediatorial glory, but with that glory which his Father has given him for them. There is a glorification of the saints in Christ, and a glorification of them by Christ, and a glorification of them with Christ, which will consist in likeness to him, and in the everlasting vision and enjoyment of him. (c) Misn. Bava Bathra, c. 8. sect. 2. T. Hieros. Bava Bathra, fol. 16. 1. (d) Jarchi in Job xlii. 15. (e) T, Bab. Nedarim, fol. 55. 1. (f) En Yaacob, fol. 22. 1.
Matthew Henry Bible Commentary
In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, Rom 8:17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal 4:1, Gal 4:2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance (Psa 16:5), a goodly heritage, Psa 16:6. The saints are spiritual priests, that have the Lord for their inheritance, Num 18:20. The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev 21:3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb 1:2), and true believers, by virtue of their union with him, shall inherit all things, Rev 21:7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (Joh 17:24), shall sit down with him upon his throne, Rev 3:21. Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes. I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him (Rom 8:17), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ - for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see Ti2 2:12. See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance (Rom 8:18), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time (Co2 4:17), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory (Co1 2:9; Jo1 3:2): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory - ouk axia pros tēn doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon - logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. he had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see Co2 11:23-28. He knew what the glory of heaven is; see Co2 12:3, Co2 12:4. And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb 11:26. II. As the accomplishment of the saints' present hopes and expectations, Rom 8:19, etc. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope (Psa 119:49), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Pro 13:12. Now he observes an expectation of this glory, 1. In the creatures Rom 8:19-22. That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world - the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations: - (1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, Rom 8:20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, Rom 8:21. There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep' elpidi hoti kai, etc. - in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, Rom 8:22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa 46:1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab 2:11), the land cries, Job 31:38. (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (Rom 8:21) - they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth (Pe2 3:13; Rev 21:1); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Psa 96:10-13; Psa 98:7-9. Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, Rom 8:19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be (Jo1 3:2), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast. 2. In the saints, who are new creatures, Rom 8:23-25. Observe, (1.) The grounds of this expectation in the saints. It is our having received the first-fruits of the Spirit, which both quickens our desires and encourages our hopes, and both ways raises our expectations. The first-fruits did both sanctify and ensure the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. Not only they - not only the creatures which are not capable of such a happiness as the first-fruits of the Spirit, but even we, who have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires; not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire, of the whole church, all agree in this: Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail - groans that are symptoms of life, not of death. (2.) The object of this expectation. What is it we are thus desiring and waiting for? What would we have? The adoption, to wit, the redemption of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemption of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and, though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phi 3:21; Co1 15:42. This is called the adoption. [1.] It is the adoption manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, Rom 1:4. It will then be put past dispute. [2.] It is the adoption perfected and completed. The children of God have bodies as well as souls; and, till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall bring the many sons to glory, Heb 2:10. This is that which we expect, in hope of which our flesh rests, Psa 16:9, Psa 16:10. All the days of our appointed time we are waiting, till this change shall come, when he shall call, and we shall answer, and he will have a desire to the work of his hands, Job 14:14, Job 14:15. (3.) The agreeableness of this to our present state, Rom 8:24, Rom 8:25. Our happiness is not in present possession: We are saved by hope. In this, as in other things, God hath made our present state a state of trial and probation - that our reward is out of sight. Those that will deal with God must deal upon trust. It is acknowledged that one of the principal graces of a Christian is hope (Co1 13:13), which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope. We do with patience wait. In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry; and therefore, though he seem to tarry, it becomes us to wait for him.
Tyndale Open Study Notes
8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).