The Divine Lamp

The unfolding of thy words gives light; it imparts understanding to the simple…Make thy face shine upon thy servant, and teach me thy statutes

Father MacEvilly’s Commentary on Romans 8:18-23

Posted by Dim Bulb on June 11, 2013

ANALYSIS OF ROMANS CHAPTER 8

In this chapter, after inferring from the foregoing that the baptized have nothing deserving of damnation, except so far as they consent to the motions of concupiscence (verse 1), the Apostle tells us that we are rescued from the dominion of concupiscence by the grace of the Gospel (Rom 8:2-4.) He shows the different motions and effects of the flesh and of the spirit (Rom 8:4–9). He exhorts us to live according to the spirit, and points out the spiritual and eternal life of both soul and body, resulting from such a course (Rom 8:9–11). He next exhorts us to follow the dictates of the spirit, and to mortify the deeds of the flesh, in order to escape death and obtain life (Rom 8:12-13)—to act up to our calling as sons of God, and to conform to the spirit of charity and love, which we received, unlike to that of the Jews of old, and by thus acting as sons of God, to secure the Heavenly inheritance, which we shall certainly obtain, on condition, however, of suffering (Rom 8:13–17). Lest this condition should dishearten them, he points out the greatness of God’s inheritance,—so great indeed is it, that he personifies inanimate creatures, and represents them as groaning for this glorious consummation. The very Christians themselves, although in the infancy of the Church, they received the sweet pledge of future glory in the choice gifts of the Holy Ghost, were sighing for it (Rom 8:17–24). The Holy Ghost, besides the assurance he gave them of being sons of God, was also relieving their necessities and prompting them to pray with ineffable ardour of spirit (Rom 8:26-27). The Apostle encourages them to patient suffering by pointing out to them that they were predestined for these sufferings as the means of their sanctification and future glorification (Rom 8:28–30), and, finally, he excites them to confidence in God (Rom 8:31–38).

Rom 8:18  For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.

18. He stimulates them to submit to the painful condition of suffering, without which no one will enter the kingdom of God, by pointing out the immensity of the reward. If you regard the substance of the works and sufferings of this life, they bear no proportion whatever to the future glory which is to be their reward. But, if they be regarded as emanating from God’s grace, and if we take into consideration God’s liberal promise, attaching eternal life to them, there is some proportion; but which, still, is neither exact nor adequate; the one being temporal, the other, eternal. It is the substance of the sufferings and their duration, that the Apostle here compares with the future glory, as in the 2nd Cor. chap. 4. “For, that which is at present momentary and light—worketh for us an eternal weight of glory.”

He stimulates them to submit to the painful condition of suffering, without which no one will enter the kingdom of God, by pointing out the immensity of the reward. If you regard the substance of the works and sufferings of this life, they bear no proportion whatever to the future glory which is to be their reward. But, if they be regarded as emanating from God’s grace, and if we take into consideration God’s liberal promise, attaching eternal life to them, there is some proportion; but which, still, is neither exact nor adequate; the one being temporal, the other, eternal. It is the substance of the sufferings and their duration, that the Apostle here compares with the future glory, as in 2 Cor 4. “For, that which is at present momentary and light—worketh for us an eternal weight of glory.”

Rom 8:19  For the expectation of the creature waiteth for the revelation of the sons of God.

19. The Apostle employs a bold figure of speech, prosopopœia, to convey to us an idea of the magnitude of the bliss in store for the sons of God. He represents inanimate creatures themselves anxiously looking out for the manifestation of the glory of the sons of God. The Greek word for “creation,” κτισις, is taken in Scripture to denote inanimate nature (Rom. 1:25), and it is here distinguished from rational beings, verse 23.

The Apostle employs a bold figure of speech, prosopopœia, to convey to us an idea of the magnitude of the bliss in store for the sons of God. He represents inanimate creatures themselves anxiously looking out for the manifestation of the glory of the sons of God. The Greek word for “creation,” κτισις (ktiseos), is taken in Scripture to denote inanimate nature (Rom. 1:25), and it is here distinguished from rational beings, verse 23.

Rom 8:20  For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.

20. For, inanimate creation was rendered subject to corruption and mutability, in punishment of the sin of man, for whose service it was destined; “not willingly,” i.e., notwithstanding the tendency of everything to attain its natural perfection, or, from no inherent defect of its own. “But by reason of him that made it subject,” i.e., by the ordination of God, who subjected it to vanity, i.e., to corruption and change, in punishment of the sin of man, at whose fall everything destined for his use became deteriorated. “In hope,” the object of the hope is expressed next verse.

For, inanimate creation was rendered subject to corruption and mutability, in punishment of the sin of man, for whose service it was destined; “not willingly,” i.e., notwithstanding the tendency of everything to attain its natural perfection, or, from no inherent defect of its own. “But by reason of him that made it subject,” i.e., by the ordination of God, who subjected it to vanity, i.e., to corruption and change, in punishment of the sin of man, at whose fall everything destined for his use became deteriorated. “In hope,” the object of the hope is expressed next verse.

Rom 8:21  Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.

21. This is the object of the hope—viz., that it shall be rescued from the corruption in which it now is, serving sinful and mortal man, and be transferred to a state of incorruption suited to the glorious liberty of the sons of God, for whose service the “new heavens and the new earth in which justice dwells,” (2 Peter, 3:13), are destined.

This is the object of the hope—viz., that it shall be rescued from the corruption in which it now is, serving sinful and mortal man, and be transferred to a state of incorruption suited to the glorious liberty of the sons of God, for whose service the “new heavens and the new earth in which justice dwells,” (2 Peter, 3:13), are destined.

Rom 8:22  For we know that every creature groaneth and travaileth in pain, even till now.

22. He expresses, in the strongest form, the desire of inanimate nature to be rescued from corruption, by comparing it with the anxious desire, for a happy delivery, of a woman enduring the painful throes of childbirth.

He expresses, in the strongest form, the desire of inanimate nature to be rescued from corruption, by comparing it with the anxious desire, for a happy delivery, of a woman enduring the painful throes of childbirth.

Rom 8:23  And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.

23. “But ourselves also,” is referred by some to the Apostle. It more probably, however, has reference to all Christians in the days of the Apostle. “Who have the first fruits of the spirit,” i.e., who have received the gifts of the Holy Ghost, sanctifying grace, faith, hope, &c., and the other gifts which were abundantly conferred in the primitive Church, and which were so many pledges of future glory. “Waiting for the adoption of the sons of God,” i.e., their perfect, consummate adoption, by receiving the glorious inheritance. We have already received the imperfect, incomplete adoption by grace. “The redemption of our body.” This is the perfect state of our adoption in our resurrection and glorification. “Who shall deliver me from the body of this death?”—(chap. 7 verse 24).

“But ourselves also,” is referred by some to the Apostle. It more probably, however, has reference to all Christians in the days of the Apostle. “Who have the first fruits of the spirit,” i.e., who have received the gifts of the Holy Ghost, sanctifying grace, faith, hope, &c., and the other gifts which were abundantly conferred in the primitive Church, and which were so many pledges of future glory. “Waiting for the adoption of the sons of God,” i.e., their perfect, consummate adoption, by receiving the glorious inheritance. We have already received the imperfect, incomplete adoption by grace. “The redemption of our body.” This is the perfect state of our adoption in our resurrection and glorification. “Who shall deliver me from the body of this death?”—(Rom 7:24).

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