Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXXII)

Swiss theologian Frédéric Godet sees an elevation of our natural groanings that come before God. For him, the Apostle Paul now elevates such natural groanings to become those made by the Holy Spirit Himself. This series of successive changes to a higher level is so evident in what Paul says that it is astonishing how so many commentators could have missed it. However, Godet believes there is a significant difference between the first level of natural groaning and the Spirit’s supernatural groaning. All Paul is saying is that the one can lead to the other. Godet sees no conflict indicated here; for the groaning of the Spirit is in agreement with that of believer’s.¹ In other words, the groan of the Spirit is not separate, but in harmony and communal with that of the believer.

John Stott seems to vary somewhat from what others have said about the groanings being unutterable. He says that to be honest, the English translations of this verse are somewhat inaccurate. For the Greek adjective alalētos simply means “wordless” (BAGD).² The point Paul is making here is not that the groans cannot be expressed with words, but the person groaning chooses rather not to say anything and let the groaning speak for itself. That way, the groans are unexpressed, rather than being expressed. Stott says that in this context, these wordless groans must surely be related to the groans both of God’s creation (v. 22) and of God’s children (v. 23), namely “agonized longings,” as J. B. Phillips puts it in his translation. These longings are for final redemption and the consummation of all things. The key part here is that if they are wordless, then they can be soundless. In other words, the word “groan” is a metaphor for that aching, desperation, longing one feels deep inside for an answer from God to their dilemma.

This brings up the fact that sometimes we simply do not know what to pray for. That may be because we are not certain of exactly what is needed. We’re torn between praying for deliverance from our sufferings, or for strength to endure them.³ Also, we cannot always be sure of the outcome of our circumstances.⁴ Furthermore, it’s not clear where we stand in the situation and whether we are in a position to make a precise request or not. That’s why the Spirit graciously intercedes for us and does so with unspoken groans.⁵ Stott goes on to say that these groans can hardly be understood as glossolalia since those “tongues” or “languages” were expressed in words which some might understand and interpret.⁶ Rather, it can be understood as that unexpressed aching of the heart that is hard to explain to another human being but one knows it is real.

Douglas Moo adds his interpretation to this by saying that our understanding of God’s precise will for our lives falls way short of being perfect. That’s why in many situations we are confused about what answer or solution we should request. Then the Holy Spirit comes to our aid, interceding on our behalf with “groans that words are unable to express.” Moo also notes that a few interpreters think Paul may be referring to speaking in tongues.⁷ Moo believes that the gift of tongues is given only to some Christians.⁸ Others suggest Paul is using vivid imagery to refer to the Spirit’s prayer in our hearts to the Lord.⁹ Still, other commentators think Paul refers to the Christian’s own audible but wordless groanings as he or she struggles before the Lord in prayer. But if that is true, would that not affect someone in a coma who senses what’s going on around them and can consciously cry out to God with feelings instead of words to be left on their own without the Holy Spirit’s assistance?¹⁰

Moo goes on to say that deciding between these last two alternatives of the Spirit’s groans being just that or praying in tongues is a difficult task. He notes that “groaning” has been used metaphorically in the context (v. 22), so the Spirit simply groaning is certainly possible. Moreover, the phrase translated “with groans that words that cannot express” in the NIV can mean either “not spoken” (not expressed at all) or “unspoken” (not expressed in words). Whichever it may be, Paul’s main point is clear enough: These groanings of the Spirit are perfectly in accordance with God’s will (verse 27). By this, we know for sure, that God knows our heart. Not only that but that He hears and answers those prayers. Just because we don’t always know how to pray or what to pray for does not hinder God working out His perfect will in our lives. Moo concludes that we may not know what to ask for in any given situation but the Spirit does. His requests are in perfect harmony with getting us to our destiny chosen by God for our lives. Jesus knows how to intercede for us before the Father,¹¹ guaranteeing our salvation. So, in the same way, the Spirit intercedes for us in preparation for that day of salvation.¹²

Verse 27: God already knows our deepest thoughts. And He understands what the Spirit is saying because the Spirit speaks for His people in the way that agrees with what God wants.

For Paul, the benefit of having the Spirit assist us in prayer is that the Spirit speaks God’s language. Even when we have feelings that are beyond expression, the Spirit from within us can communicate what we feel and need in a language we do not understand. It doesn’t always have to be verbal, it can emanate directly to God from the heart. David instructed Solomon on this subject when he told him: “Solomon, my son, get to know the God of your fathers. Worship and serve Him with a clean heart and a willing mind, for the Lord sees every heart and understands and knows every thought. If you seek Him, He will let you find Him.”¹³

One reason why it is so important that we recognize God’s omniscience is because it is impossible to fool Him. For instance, in dealing with Kush the Benjaminite, one of Saul’s chief henchmen, David made this part of the song he wrote about the encounter: “You, the righteous God, look deep within the hearts of men and examine all their motives and their thoughts.”¹⁴ And the descendants of Korach taught this: “If we had forgotten the name of our God or spread out our hands to a foreign god, wouldn’t God have discovered this since He knows the secrets of the heart?”¹⁵ And Jeremiah depended on God to help him deal with his persecutors since God could clearly see their hearts and motives.¹⁶

So when Jesus was teaching His disciples on prayer and how to avoid the hypocrisy of the Pharisees, He told them: “Remember, your Father knows exactly what you need even before you ask Him!”¹⁷ That’s why when the disciples gathered to choose a successor to Judas Iscariot, they prayed for the right man to be chosen: “O Lord,” they said, “you know every heart; show us which of these men you have chosen as an Apostle to replace Judas Iscariot the traitor.”¹⁸ And when Paul and Barnabas came to Jerusalem to meet the council, after the meeting Peter stood up and said: “God, who knows men’s hearts, confirmed the fact that He accepts Gentiles by giving them the Holy Spirit, just as He gave Him to us.”¹⁹

Paul had been under scrutiny both by believing Jews and nonbelievers who accused him of customizing the Gospel to fit the needs of his audience, rather than demanding that the Gentiles and Jews change to meet the needs of the Gospel. So Paul told them: “We speak as messengers from God, trusted by Him to tell the truth; we did not change His message one bit to suit the taste of those who hear it; for we serve God alone, who examines our hearts’ deepest thoughts.”²⁰ This same awareness inspired the writer of Hebrews to say about God: “He knows about everyone, everywhere. Everything about us is bare and wide open to the all-seeing eyes of our living God; nothing can be hidden from Him to whom we must explain all that we have done.”²¹

Therefore, since His Spirit lives within us and helps us communicate with our Heavenly Father, everything we think and feel will be obvious to Him. All too often, believers form an image of God in their minds and speak to Him as though He is a picture on the wall or the figure on the mantelpiece, and forget He is a living God who sees, hears, and knows all things. And why ask a dead human being of the past to intercede with the Father when He sent His Holy Spirit to do that? That’s why David made it clear: “I cried to Him for help with praises ready on my tongue. He would not have listened if I had not confessed my sins. But He listened! He heard my prayer! He paid attention to it!”²² Being open and honest before God are critical factors in whether or not our prayers will be answered.

But Paul didn’t want these Roman believers to forget that access to God and the door to His throne room of grace and mercy cannot be opened by man alone in order to enter. Like any person who comes to a judge to make their case known, there is the need for a counselor. So Paul tells them that the Holy Spirit is the one who intercedes for us. In fact, Paul told the Ephesians: “All of us, whether Jews or Gentiles, may come to God the Father with the Holy Spirit’s help only because of what Christ has done for us.”²³ That way, everything presented to the Father will be in harmony with His will.

The prophet Jeremiah found this out to be true when he conversed with God who told him: “I know the plans I have for you, says the Lord. They are plans for good and not for evil, to give you a future and a hope. In those days when you pray, I will listen. You will find Me when you seek Me if you look for Me in earnest.”²⁴ This prophecy was certainly made real through Christ. In fact, on one occasion, Jesus was explaining to the disciples what He expected of them. So He told them: “In solemn truth I tell you, anyone believing in Me shall do the same miracles I have done, and even greater ones because I am going to be with the Father. You can ask Him for anything, using My name, and I will do it, for this will bring praise to the Father because of what I, the Son, will do for you. Yes, ask anything, using My name, and I will do it!”²⁵

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXXI)

Reformer Martin Luther knew what it was to plead with moans and groans before the Lord. He learned that such groanings are so profound that only God can understand and appreciate them. Luther points to David having a similar prayer which made him feel so crushed inside that his anguished heart made him groan out loud.¹ Luther then goes on to say that we should not consider it a bad sign, rather a good sign if our petitions to God bring us the opposite of what we asked for. By the same token, it would not be a good sign, rather a bad sign, if we were granted everything we prayed for.² Therefore if the Holy Spirit carries our inexpressible groans to God’s heart, then we should also be willing to accept the answer from His heart. All He wants is that His will is done, even though we may not understand all the reasons why. We must trust Him and by faith accept His answer as best for us.

John Calvin has an interesting way of sharing his thoughts on what Paul says here. He tells us that the Holy Spirit helps us carry part of our burdens, especially those that weigh us down the most. That way He not only gives us some relief but lifts us up so that we can walk with our heads held high. He goes on to say that this is connected with what Paul said earlier about how the creature and creation must deal with the emptiness of this life. This sometimes leads to our being unable to know exactly how to pray and what to pray for. Calvin admits that there are various scholarly expositions of this passage. But for him, Paul seems to have had this in mind: When we go to God in prayer we know what we want but we don’t know what we really need. We are so disturbed by a situation that we don’t know what is best to ask God for. So it is no secret that we should follow the example of our Lord Jesus and simply say, “Father, not my will but Your will be done.³”⁴

This is why the Spirit was sent to help us. Calvin says it is not we who groan, but that through the impulse of the Spirit we express our deepest feelings with groans because they are beyond our capability of formulating them into words. Think of it this way, you have a child or spouse in another room of the house, and they are trying to let you know sick they are. If their words do not carry the urgency that would prompt you to take immediate action, their painful groans will. When you hear them moan in agony, it causes you to drop everything and run to find out what’s wrong. Paul is saying something similar here, in that God hears such groans, and through the Spirit knows exactly what’s wrong and what is needed.

Adam Clarke points out an interesting aspect of the composite Greek word synantilambanomai (Literally – to take [hold] with me) that Paul uses here. It is translated into English as “help or helps,”⁵ meaning: To grab hold of along with another, to strive to obtain with others, to help someone in obtaining something. Clarke explains that it is a compound word that signifies one person helping another person to carry their burden. That helps us understand that the one who prays receives assistance from the Spirit of God so that their prayer gets to God swiftly. We must be ready to use whatever strength we have to do our part, while at the same time leaning on the strength of the Holy Spirit within us to get things done for God’s glory.⁶ Therefore, when we have needs and do not know exactly how to pray as we should, and are thereby liable to make endless mistakes, we must depend on the Holy Spirit to assist us in bringing them by prayer before God’s throne of grace and mercy.

Robert Haldane points out that as believers we need to exercise patience. It is only after we have done the will of God that we can expect the promises that He has made to the faithful. Sometimes our patience is not what it ought to be, and we start thinking about dismissing any hope of accomplishing what He sent us out to do, in spite of the great reward that awaits a faithful servant. That’s why the Apostle Paul presents the Roman believers with a variety of options to consider during the time of conflict, especially when things get difficult. First, he reminded them, in verse 17, of their communion with Jesus Christ, and that, if they suffer with Him, they will also be glorified with Him.

Then in verse 18, Paul told them that their sufferings cannot be compared to the glory of which they will be made partakers of when it’s over. Paul offers that what they are currently going through is part of waiting for the day of deliverance when the children of God will be presented for all the world to see. Paul does so by reminding them of the promise God has already made assuring them that although it is still in the future, they can take hold of it now by hope. No doubt, those who are weak in the flesh and feel inferior to the powers of the enemies they face, will object, in spite of all the encouragement they are given. They do not want to continue going through so many trials and testings before final victory is won. That’s why now the Apostle Paul points out an additional, internal source of encouragement of the highest consideration. That is, the Holy Spirit residing in them is there to help them with their frailties as He intercedes for us to the Father. Haldane wants everyone to know that the Holy Spirit’s presence is sufficient to ease every despondent fear, and give them the strongest assurance that it will end just as God promised it would.⁷

Then Albert Barnes focuses on the Greek word hyperentygchanō that Paul uses here. It is used nowhere else in the NT. It means: to intercede for someone. According to Barnes, it also means to be present with someone for the purpose of aiding them in any manner, just as a lawyer does in a court of law. Barnes makes it clear that the Holy Spirit does not do it on His own, but assists and aides us in our petitions to God the Father. In other words, the Spirit does not pray for us but assists us as we pray for our needs and how to cope with our infirmities. Barnes gives us his understanding of how the Spirit helps when our groans represent needs that cannot be put into words. For him, these are emotions which are sometimes too deep to articulate. We, therefore, need another language, the language of the Holy Spirit. This does not mean that the Spirit produces these groanings on His own. These come from deep-felt emotions caused when the soul is oppressed and overwhelmed. That’s when He lends us His assistance and sustains us. This verse may be thus translated: “The Spirit greatly aids or supports us in those deep emotions, those intense feelings, those inward sighs which cannot be expressed in language, but which He enables us to bear, and which are understood by Him that searches the heart.”⁸ No wonder Jesus referred to the Holy Spirit as the “comforter.”⁹

Baptist preacher Octavius Winslow speaks of those who complain about the hold sin still has on their lives when they pray. In one sermon he acknowledges that there is never a time when a person feels the chafing of sin’s chains more than when they get away from others into the sacred presence of God. How great it would be if they could then feel free! Then they could pour out their unchained emotions as they are moved, prompted, and pray unhindered because of the freedom of God’s Spirit! But instead, they find that prayer comes hard. What can they say? What should they ask for? What do they really need? It seems that their emotions are dried up, and the things they want to tell God stop at the tip of their tongue, freeze on their lips. So they rise from their knees feeling that their prayer has turned into nothing but worthless chatter, like a chirping sparrow.

But why do they feel so bound? Can it be of their own creation? Might it be that they are trying to get enthused about praying to God instead of letting the influence of the Holy Spirit be their source of excitement about talking to the Living Creator? Are they trying to impress God with their own knowledge of His Word and move Him with their pious words? Why are they not bowing before Him with a humble heart and a contrite spirit? Are they looking at themselves instead of looking to Jesus who stands beside the Father as their Mediator? Are they guilty of coming to God with the proud spirit of a Pharisee, rather than with the contrite spirit of the publican!¹⁰ Is it possible that they come to God thinking that they deserve a blessing instead of asking for a blessing? How can they feel so satisfied with themselves when without Him they are poor and miserable? But listen to Paul share God’s remedy, “Be filled with the Spirit.” Part of His indwelling is to set us free to go to our Father in prayer with an open heart and open mind.¹¹

Charles Hodge also comments on the Holy Spirit as our helper, representing Him as condescending enough to take upon Himself; as it were, a portion of our sorrows to relieve us of their pressure. Hodge says that this is an example of how the Holy Spirit can assist us: “The Holy Spirit helps us where we are weak. We do not know how to pray or what we should pray for” (v. 26). The necessity for this kind of help is not because we don’t know how to pray, but the fact that we often do not know what to pray for. We just don’t know what’s best for us under the circumstances.¹² Hodge then points to something that the Apostle Paul may have already known from reading Greek literature where it was said that Pythagoras¹³ thinks it is wrong when we pray for ourselves because we do not know what will help us.¹⁴ For Hodge, that would be a miserable condition. So instead of letting our ignorance putting a lock on our lips while our hearts break inside, allow the Holy Spirit to give us a language heard and understood by God. If we are not sure what to pray, let the Holy Spirit show us the way.¹⁵

Charles Spurgeon suggests that instead of it saying that the Spirit makes intercession for us, it should read this way: “The Spirit Himself teaches us what we should pray for.” Spurgeon goes on to question whether or not we really know what our groanings are for. In one sermon he expressed the fear that those who’ve never had groanings which cannot be put into words, will then never know anything of that delight which also cannot be expressed because it’s the only way to help us get relief. As Spurgeon sees it, the groanings that cannot be uttered lead on to unutterable joy. For Spurgeon, if there is any place that our feebleness can be expressed it is in prayer. Even the strongest among us are on their knees seeking more strength. None of us need to stop short of the reaching our full stature in Christ Jesus. We could then go from asking to seeking, and from seeking to knocking so the Spirit can help us find what we need in order to be at full strength for the battles ahead.¹⁶

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXX)

Verse 26: The Holy Spirit also helps us. When we are very weak, the Spirit joins to help us with our weakness. When we don’t know how to pray as we should, the Spirit Himself speaks to God for us. That way, He intercedes with God for us. Sometimes, He even speaks to God with feelings too deep for us to express with words.

Paul now indicates that his call for patience is not dependent on the believer’s faith and strength alone. When things began to weigh the believer down and there is more to worry about than to celebrate, Paul says that God has supplied a resource for each believer to draw from and be invigorated by – the Holy Spirit. It is easy to testify and proclaim our faith in God when things are going right. But the Apostle Paul told the Corinthians that he had no interest in bragging about what he had accomplished, but to openly acknowledge that the Spirit used his weakness for God’s glory.¹ He goes on to say: “I am glad to be a living example of Christ’s power, instead of showing off my own strength and abilities.”²

The writer of Hebrews saw it this way: “This High Priest of ours understands our weaknesses since He had the same temptations we do, though He never once gave into them and sinned. So let us come boldly to the very throne of God and stay there to receive His mercy and to find grace to help us in our times of need.”³ In other words, God is not requesting from us any more than He demanded from His own Son. We are not pioneers cutting a new path through a jungle of trials and tribulations. No! Since our Lord Jesus blazed the trail ahead of us, we are only asked to follow in His footsteps.

It is important for us to understand the critical place Christ fills in our daily lives. When we encounter difficulties and meet opposition we have a tendency to ask God for things that are not in our best interest or His. He is the one who called us out of darkness. He is the one who placed our feet on the road leading to our destiny. So knowing what He wants for us is better than always asking for what we want. Two of Jesus’ disciples learned this the hard way when they and their mother came to Jesus asking that they are promised thrones next to Him in His Kingdom.⁴ In his letter, James made this point: “The reason you don’t have what you want is that you don’t ask God for it. And even when you do ask you don’t get it because your whole aim is wrong – you want only what will bring you enjoyment.”⁵

Therefore, says Paul, we need some guidance when we pray for answers to our questions on how to best navigate life’s stumbling blocks involving problems and challenges, turning them into opportunities and possibilities as stepping-stones. Paul’s answer is very clear. The Holy Spirit knows the mind of God to the point where there are no secrets between them. Therefore, the Spirit is the One best equipped to help believers in knowing God’s will. Even King David expressed this confidence: “Lord, you know the hopes of humble people. Surely you will hear their cries and comfort their hearts by assisting them.”⁶

All of this is possible, says Paul, because we are God’s children. And as His sons and daughters, He has place Christ’s way of thinking in our hearts, so that when we speak to Him we do so as a member of His family. This allowed Paul to tell the Ephesians: “Now all of us, whether Jews or Gentiles, may come to God the Father with the Holy Spirit’s help because of what Christ has done for us.”⁷ Later on, Paul advised them: “Keep praying. Ask God for anything in line with the Holy Spirit’s wishes. Plead with Him, reminding Him of your needs, and continue to pray for all Christians everywhere.”⁸

The Apostle Jude shared this same thought: “But you, dear friends, must build your lives even more secure on the foundation of our holy faith, learning to pray in the power and strength of the Holy Spirit. Stay always within the boundaries where God’s love can reach and bless you. Wait patiently for the eternal life that our Lord Jesus Christ in His mercy is going to bring you.”⁹ Jude goes on to explain that this is important when we encounter those who argue against us. It will help us to be merciful to those who doubt us. By doing so, we may save some by snatching them from sure destruction. And for others we know, help them find the Lord by being kind to them. But be careful that we ourselves are not pulled along into their errors. This will help us hate every trace of their sin while being merciful to them as sinners.

However, the Spirit does this all in complete confidence. It is amazing to imagine how the Spirit performs such a ministry on behalf of each believer regardless of language. But it is so needed because life can be both trying and confusing. Listen to King David’s prayer: “Pity me, O Lord, for I am weak. Heal me, for my body is sick, and I am upset and disturbed. My mind is filled with apprehension and with gloom. Oh, restore me soon. Come, O Lord, and make me well. In your kindness save me. For if I die, I cannot give you glory by praising you before my friends. I am worn out with pain; every night my pillow is wet with tears. My eyes are growing old and dim with grief because of all my enemies.”¹⁰ And in another prayer, by the descendants of Korach, we hear this plea: “As the deer pants for water, so I long for you, O God. I thirst for God, the living God. Where can I find Him to come and stand before Him? Day and night I weep for His help, and all the while my enemies taunt me. ‘Where is this God of yours?’ they scoff.”¹¹

But that was under the first covenant. Paul wanted the Roman believers to know that it is different under the last covenant with Christ serving both as our Savior and High Priest. We can go directly to the Father and have Christ intercede for us. And with the Holy Spirit helping us, we can share our need and then trust God to supply that need according to His will.

Many early church scholars have much to say on this subject. For instance, Origen likens the weak believer to a sick person who often asks the doctor for things that only make them worse than things that can make them better.¹² Then Novatian, an early church theologian, says that the Holy Spirit is constantly talking into the divine ear of God on our behalf. He does so sometimes with what Paul says here are “sighs too deep for words.” In so doing, the Spirit discharging His duties as our advocate by rendering His services in our defense. He has also taken up residence in our bodily temple to bring about our sanctification.¹³ And Ambrosiaster says that our prayers are ineffective because we ask for things contrary to reason. That’s why Paul shows us here that this weakness in us is compensated for by the Holy Spirit who has been given to us for that purpose. In other words, the Holy Spirit helps because He refuses to allow anything we ask to be given to us before the proper time or against God’s will.

Ambrosiaster also makes the comment that Paul indicates that the Holy Spirit intercedes for us, not with human words, but according to His own language. That’s because what comes from God speaks like God. That’s why the Spirit speaks the same way as the One who sent Him. Yes, the Spirit given to us pours out our prayers so that whatever our inadequacies and lack of foresight may be, by His actions and communication with God will acquire those things that will benefit us the most.¹⁴ To put this another way, it is like the mother or father whose child cannot express him or herself properly, who intercedes and tells the person taking the order what the child is actually asking for. They make it clear that maybe this is not what the child really needs, and suggests something more nutritious and healthier.

We hear early church preacher Chrysostom’s telling us that Paul says it is not possible for us human beings to have precise knowledge of everything we need. That’s why we should joyfully yield to the Creator of our nature and with great relish accept those things He has decided to give us. We should not keep staring at the events around us or those coming our way but look at the choices and options the Lord is offering us. As Chrysostom sees it, God knows better than we do what is for our benefit. Not only that, but He also knows what direction we must go as we look ahead to that glorious day of our final salvation.¹⁵

Then, when we look at Augustine’s writings, he says that it is clear from what comes next that Paul is saying here that there are two reasons we do not know what we ought to pray for. First of all, we do not know what the future holds for us nor if we are headed in the direction we should be going. And secondly, many things we take for granted in this life may not be what we should long for since they don’t really meet our needs. Not only that, but it can be the other way around. By His love, the Spirit sighs by making us sigh, thereby, kindling in us the fire of hope for the future life. Do the Scriptures not say, “The LORD your God is testing you to see if you truly love Him with all your heart and soul?”¹⁶ That should help us understand that there is nothing that escapes God’s notice.¹⁷

Pelagius also believes that the Holy Spirit helps with those things that are part of our future hope so that the things we request can relate to our spiritual needs not only our physical needs. That’s because we are still weak in the flesh and need all the help the Spirit can give us. We are still having trouble seeing what’s up ahead.¹⁸ This causes us to ask for things that are harmful instead of helpful. That’s why our requests must not be granted if they are not God’s will for our lives.¹⁹.²⁰ And then Bishop Theodoret cautions us not to be so misled as to think that everything we want can actually help us. We don’t know as much about what is good for us as God does. Then early church scholar Pelagius encourages believers to give themselves to the One who holds the keys to the universe. Even if we can do nothing more than groan under the impulse of the grace that dwells within us, God will handle our affairs wisely and will ensure that we get what we need to remain steadfast and secure.²¹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXIX)

Bible scholar Charles Hodge offers his explanation of what he understands Paul’s purpose is here, by saying that the Apostle wants to show that in spite of any present adversity or persecution that may come our way, it is not inconsistent with being children of God. Therefore, we should not be overly troubled with thoughts of discouragement. In fact, while we may consider such things as bothersome and inappropriate, they are necessary. For in and through such sufferings, the work of salvation in all its fullness is being completed with the power of hope. That hope points to the future. And by being in the future, it follows that we must wait for it in patient and joyful expectation. As Hodge sees it while waiting for the day of salvation from this old world is necessary, why not let the anticipation of the blessings yet to come convert our expectations into a desire not to miss that glorious day? In this way, it will enable us to patiently endure all the trials and tribulations we must go through while we wait.¹

Charles Spurgeon touched on this subject in one of his sermons. For him, it was a great lesson for us but seldom do we take it to heart and learn from it. Why can’t we see that our main duty in this present world is to wait with patience! Spurgeon uses a well-known proverb: “You can’t have your cake and eat it too.”² Many people today do not quite understand what that means. But to explain it briefly, it implies you can’t have two things at the same time when one of them contributes to the other. For instance, how can you still keep the cake you baked and eat it at the same time? You must choose either to keep it or eat it, you can’t have both. So it is with our hope for what is yet to come. We can’t have hope and all that it promises simultaneously. That’s why we wait with patience for what is on its way.³

Spurgeon goes on to say that when we look at fruit that is not yet ripe, we let it hang on the tree until it ripens. Likewise, God has laid up in store some things for His people, and so He more or less says to us, “Wait patiently for it to ripen!” Then Spurgeon quotes what appears to be part of a poem or song when he said that some want “heavenly joy on earthly ground.” If that were to happen it would be an abnormality. Instead, since God is in charge of time and seasons, there is harmony in everything He does. Our song should be: You may have earthly sorrow on earthly ground, but you will have heavenly bliss on heavenly ground. All we need to do is wait; wait with patience and hope.

Albert Barnes also agrees with the concept of salvation being tied to the resurrection. He notes that it cannot be decreed that hope is the instrument or condition by which salvation is achieved. Many Bible commentators have proposed this to mean that since we have attained salvation only in hope, that we constantly live with the idea that we have arrived at the place where salvation is something we will only achieve in the future. Also, our attitude in waiting for that future includes our adoption as children of God. So Barnes suggests that the word “saved” is best understood as “kept,” “preserved,” or “sustained” during our trials by hope. With that in mind, even when our trials and tribulations become great suffering nothing but the expectation of future deliverance will sustain us. And with hope, the prospect is sufficient to enable us to bear them with patience. For Barnes, this is the proper meaning of the word “saved” as used elsewhere in the New Testament.⁴ The Aramaic Version of verse 24 renders this, “in hope we live,”⁵ and “we live in hope.”⁶ Hope, therefore, is what sustains the soul in the midst of difficulties, and enables it to bear them without complaint.⁷

Frédéric Godet continues this concept of salvation being present as a promise but will require the resurrection to be permanent. He writes that there is no doubt that Christ finished the work needed to secure our salvation. That why Paul says here, “we have been saved.” However, up until now, it has only affected the spiritual part of our being. It has not yet been fully realized bodily. That leaves room for a more complete realization to come.⁸ This is where hope comes in. We can look at it this way. When you make an order online or through the mail, you get confirmation that your payment has been received and that the item you ordered is now yours and on its way. Since you don’t doubt that it’s yours, you wait hopefully for it to arrive. The same with salvation. Christ paid the price, it is ours through faith, so we accept all the benefits promised to those who have been chosen. But, only when the resurrection occurs will our salvation from the death sentence imposed by God on sin be secured for eternity. If somebody says “I’m saved!” the question is: “Saved from what and for what?” Paul has answered those questions for all of us.

Charles Ellicott has an extensive homily on this subject called, “The Saving Grace of Hope.” In his conclusion, he says that we must consider what value there is in the present life for holding out hope for what we expect in the future. If we keep hoping for things we can’t see, then it will take a lot of patience to keep on hoping. Ellicott says there are three ways we can test the value of a truth for this life. One of them is to carry our burdens; another is victory over our sinful tendencies, and the third is serving God for His kingdom sake. When we apply these three tests to bolster our hope for what’s coming, it makes it easier to keep going on. But we must ask, can bearing the burdens of this life with its weariness, its monotony, its discomfort, its sorrows be worth it? It will be if we bear them like the person who believes in the coming glory of liberated children of God. Such faith makes our burdens lighter, especially when we are yoked together with Christ. By having such hope for what is yet to come, we bear our cross with a glad heart. We know that one day that weight will be taken off our shoulders and we will be forever free.

Ellicott then suggests that we must take the time to inquire as to whether fighting to maintain our purity is a good investment in the future. It is for the person who believes that purity is ordained to determine the destiny of every created thing. The person who believes this way knows that purity means our ultimate, unfathomable glory with Christ. Any hope of glory should condemn the impure heart. It should burn like a blazing fire in the bones of the people who do not keep their garments white. And the person with this hope will work toward their spiritual goals with glowing enthusiasm. Who would not work with such greatness of purpose, and might of heart, and strength of arm, as the person who believes in this glorious future. The person who has hope believes that all Christians are destined for a wonderful place designed by God for His new creations in Christ. When we look around at our fellow believers, we see men and women, boys and girls who are children of God. They are bound for the dazzling center of a new creation in a world of everlasting glory? This is the hope that fills us with inspiration. For Ellicott, the light we have brightly illuminates the way before us, and when we finally see the blessings of the future they will be vast and glorious.⁹

John Stott found that in his day many believers were unable to wait patiently and, therefore, lost their enthusiasm for what was to come. That’s because it’s hard to stay balanced between what we endure now for what we can have in the future. He says that there are some believers who say we overemphasize the call for patience. That’s because they lack interest and easily lapse into lethargy, apathy, and pessimism. It seems they have forgotten God’s promises, and have stopped believing that what He said was true. Others grow impatient while waiting. They are so excited about what is yet to come that they almost try to force God’s hand. They are determined to experience now what God has not yet made available. No doubt this is understandable because they are anxious to get out of any painful suffering and groaning them must cope with before they get there.

Stott believes they are disappointed that it’s taking so long for the resurrection to happen. They are tired of their body being subject to discomfort, disease, and decay. They are constantly praying for it to be over because they see no value in the testing and trial of their faith and faithfulness. What they don’t realize is that such impatience is a form of presumption. It’s another way of rebelling against the God of history. He already acted decisively to secure our salvation, and we know He will most assuredly complete what He has begun when Jesus returns. God will not be rushed into changing His plans just because we get upset with our waiting and anxiety. Stott believes that our daily prayer should be for God to give us a patient eagerness and an eager patience as we wait for His promises to be fulfilled!¹⁰

Jewish Bible commentator David Stern also writes concerning our future inheritance. He says that it will involve an ecologically ruined world that must one day be restored.¹¹ It has been subjected to frustration because of Adam’s sin¹² This made the physical world around us difficult to manage or govern. It was not part of God’s original intent for mankind, so one day it will end for good. Stern suggests reading the imaginative fictional portrayal of such a phenomenon in the final two chapters of C. S. Lewis’ “The Last Battle” in his, “The Chronicles of Narnia.” One thing for sure, we have a certain hope, for which we are waiting eagerly, but with patience. This then puts whatever suffering, discouragement, and doubt we experience in context – the context of hope.¹³

Puritan preacher Charles Simeon preached that our hope of eternal happiness is as an anchor to the troubled soul especially during the storms of life. It helps the believer from getting carried away by the heaviest of hardships. Seeing the rocks along the shore that could smash their hopes might cause the believer to faint if it were not strengthened from above. God, therefore, communicates His Spirit to His people during their trials. With the assistance of His Spirit, He enables them to sail on toward their heavenly goal. Simeon says that many Christians are discouraged by the difficulties they experience in their prayer life. If they don’t feel that God is listening, they doubt whether or not their prayer will be answered. But God notices the groaning of His people.¹⁴ Such groaning may be more pleasing to Him than the most fluent prayer: they are, in fact, the voice of God’s Spirit within us. No one should allow themselves to feel dejected because there is no immediate response from God. Let everyone choose to follow the advice of the prophet Habakkuk: “It is not yet time for it to come true. The time is coming in a hurry, and it will come true. If you think it is slow in coming, wait for it. For it will happen for sure, and it will not wait.”¹⁵

At first glance, the final virtue that the Apostle Paul lists in his Fruit of the Spirit as examples of Transformed Love doesn’t seem to be of the same genre as those listed ahead of it. They were Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, and Gentleness. We are to use those in helping others, but this one we must use on ourselves. ¹ The Greek word egkrateia Paul employs defines a virtue that gives a person mental and emotional mastery over their desires and passions, especially those of the flesh. He was not just talking carnal desires of lust because the word is used in describing the need for potty training a child. It means that if a child is not going potty where they should go, they’ll end going potty where they shouldn’t go. When this was translated into Latin, the phrase “modestia continentia was used, which means “self-control.” No doubt the Galatian believers looked at each other when this was read, and suspected that Paul had heard something about how they were conducting themselves with regard to each other.

Paul may have been aware of the writings of oriental philosophers who taught that true peace came from ridding oneself of all fleshly desires. He was no doubt informed of how they defined self-control as having mostly to do with chastity, refraining from violence, and keeping one’s temper in check. If so, perhaps Paul didn’t want his readers to misunderstand that he was teaching the same concepts as the Greeks. Rather, Paul put the emphasis on ridding oneself of any desires that offended God and went against the leading of the Holy Spirit. It was not intended to be a call for them to empty their hearts, minds, and souls of all longings or passions, but instead, to let their spiritual oneness with Christ and the Holy Spirit have full control over their emotions so they could be appropriately channeled into ethical conduct, not unethical. In other words, proper “Control of Self.” Therefore, since self-control is love that is disciplined and discerning, it should help us maintain control of our lives with a tight hand, but an open mind. – Dr. Robert R Seyda

DOWN, BUT NOT DEFEATED

King David of Judah and Israel knew he had enemies both inside and outside the palace. Even his own son Absalom tried to assassinate him in order to become king, and it was almost more than he could bear. Why would anyone to whom he had given so many privileges return his generosity with such evil? Yet he needed to keep hope alive in the midst of fear and danger. So David took his concern to God in prayer so he might find peace of mind. This gave him a reason to express himself in song despite his circumstances. By believing that help was on the way, David was able to rejoice because he knew he was not carrying his burden alone.

“O LORD Eternal, it seems that my enemies have increased day by day; yes, the crowd that opposes me is growing larger. Many of them are questioning whether or not my One True God will deliver me this time. But You, O LORD Eternal, You give me such blessed assurance that it helps keep me working on what I’m doing while keeping my head held up. That’s why I’m calling out so fervently to you O LORD Eternal, for I know You will respond to me from where You are on high. Now I can lay my head down on my pillow and go to sleep, knowing I’ll wake up again to a brand new day because the LORD Eternal will help me make it through all this. It gives me a reason why I don’t need to fear these people anymore, no matter how many don’t like me. So I await Your response, O LORD Eternal, my One True God, on how You plan to rescue me. Do something so spectacular that my opponents will be silenced. You are the only One who can order such deliverance, O LORD Eternal, let them see how much favor You place on Your children. ” Psalm 3:1-8

Reflection: Paul Laurence Dunbar, a boyhood friend of Orville Wright, was one of the first African-American poets to gain fame and prove popular among white and black readers alike. One of the poems he wrote in 1913 shares the same sentiment that King David felt. It reads like this:

BY RUGGED WAYS

By rugged ways and through the night

We struggle blindly toward the light.

And groping, stumbling, every pray

For sight of long delaying day.

The cruel thorns beside the road

Stretch eager points our steps to goad,

And from the thickets all about

Detaining hands reach threatening out.

“Deliver us, oh, Lord,” we cry,

Our hands uplifted to the sky.

No answer save the thunder’s peal,

And onward, onward, still we reel.

“Oh, give us now thy guiding light,”

Our sole reply, the lightning’s blight.

“Vain, vain,” cries one, “in vain we call,”

But faith serene is over all.¹

He died at the age of 33, and his mother kept his room exactly the way he left it for the rest of her life. On his desk lay this brilliant man’s final hand-written poem. Upon his mother’s death, his friends decided to preserve his works. But when they went to collect his final poem, they discovered that his mother left it where the sun would shine on it every day. So the sun’s rays had bleached out the ink until it became invisible on the paper. As a result, his last words disappeared forever.

When we turn our anguish into a memorial instead of a commemoration, we stand to lose so much of what God has invested in our lives. Grief might come to even God’s most dedicated servants, but it need not control their lives. Sharing what God did for us in life is much better than placing it out of reach with a sign that reads, “Do Not Disturb.” No matter how high the mountain, how low the valley, how cold the water, how hot the flames, how tough the battle, or how painful the wounds; God goes through it all with His children. That’s a testimony that should never be lost. Don’t let your words become bleached out of your memory because you decided to leave them unexpressed due to the heartache you must endure. You never know how much they may give someone else hope in a hopeless situation. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXXIII)

Early church Patriarch Cyril imagines our corruptible mortal body as a heavy weight upon the immortal soul. That’s why our earthly body sometimes drags our mind through the valley of despair. But as soon as the Spirit comes to dwell in our scarred and burdened body, it releases the mind to explore the mountaintop of spiritual virtues. But that’s when our sinful tendencies jump up to try and pull us back down into the valley of immoral passions. Even our conscious knowledge of right and wrong fights to prevent our old bodily habits from regaining control because they are prone to silly degenerate desires. This begins a bitter struggle. Bishop Cyril feels that is another reason why we groan waiting for the liberation of our bodies as a benefit of being adopted as children of God.¹

But Paul makes it clear that even though we sail on rough seas, we have a lifesaver called hope. So no matter what happens, hope will keep us afloat until we reach our goal. The problem for many, however, is that this lifesaver is invisible. You have to hold on to it by faith and trust it to work even though you can’t see it. Several early church scholars have insights to share on this message. For instance, Ambrosiaster notes that by hoping and praying for what God has promised to us through Christ, we are freely offered ourselves up for deliverance. Ambrosiaster concludes that since we have been set free, we should look forward in the hope that what is coming in the future will confirm everything we believe in the present.²

Chrysostom also preached that what Paul means here is that we are not to expect everything to be given to us in this life, but we are also to have hope for what awaits us in the future. The only thing we brought to God was our faith in the promises of what was to come, and it is by keeping that faith that we are saved. If we lose this hope, we lose a critical element that contributes to our final salvation.³ Then Pelagius reminds us that none of us have seen all the things promised to those who believe and endure, but we still live by faith in the hope that they are real. After all, what do we have to hope for if we already own what belongs to us? That’s why believers put no hope in what they currently possess. It’s that which has been promised and is yet to come.⁴ Then we have Patriarch Cyril’s exhortation that since we believe that one day our bodies will also overcome corruption and death, we must hold on to that hope for the time being because even though it is not yet present, it is a future certainty.⁵

So along with hope and faith, Paul says that another necessary ingredient is patience. One early church Bishop, who gave his life for the Gospel, found out that waiting patiently is required if we want to end up being all that we can be with God’s help. By doing so, we will one day get what we hoped for and believed was already ours.⁶ Then Ambrosiaster is sure that God approves of exercising our patience. By daily vigilance in hope, our desire grows to see the coming of our Lord and Savior in His kingdom. Such hope does not allow us to doubt and become weary because it is not here yet.⁷ And the great preacher Chrysostom makes the point that hope is feeling confidence in things to come. That’s why patience is the keyword to maintaining that confidence with much endurance. Furthermore, Paul clearly states that God only grants this to the ones who hope in order to comfort their weary soul.⁸

Augustine says that patience strengthens our longing. If God can wait, certainly we can wait. So walk on with confidence that you will one day safely reach your goal. And when you get there, you will find that He has not left the finish line you are destined to reach. He will be there to say: “Well done, you good and faithful servant.⁹”¹⁰ And Pelagius also gives us something to think about. He points out that our reward for having faith and being patience will be worth the wait because we believe it’s ready for us even though we’ve never seen it. And we can be sure that one day we will hold what is waiting for us so we can keep walking as though it’s already in our hands. As the writer of Hebrews says: “You have need of endurance, so that you may do the will of God and receive what is promised.”¹¹

And early church scholar Bede uses an egg to illustrate that no chick is as yet discernible in a freshly laid egg. But the mother hen sits on that egg anticipating that the birth of the chick will come as hoped for. Likewise, it has not yet been shown to us what we are going to be. But we know that when He comes again, we will be like Him because we will see Him as He is.¹² That’s why even though the faithful cannot yet get a glimpse of heaven, they know it’s coming and wait on tiptoes for the day it will appear.¹³

Martin Luther focuses on the fact that an expectation must remain unseen in order for it to be hope. He makes the interesting point that since hope grows out of the burning longing for that which is greatly desired, it makes love ever greater by the very distance that separates it.¹⁴ Luther goes on to say that because of such high tension, hope exists. This creates, so to speak, a unity between the one who hopes and that which they hope for. That certainly should translate into a truism that the longer one waits for something they desire, and hope for, the more they feel less than fulfilled without it. Unfortunately, in some Christian circles today people are having so much fun and are so satisfied with what they have now that preaching on our Lord’s return is more of an annoyance than an exciting expectation.

John Calvin put the emphasis on the fact that since hope looks at the future and not the present, it can never be connected with what we have in our possession. Calvin goes on to say, if it seems too heartbreaking for someone to groan, they may not realize it but they sabotage the method God put into effect whereby He does not send His people out to victory before He trains them in the warfare of patience. Calvin also says that since it pleased the Father to store the gem of our salvation in the heart of His Son Jesus, it is only right that we openly confess our faith and trust in Him as we labor here on earth. That will sometimes cause us to be oppressed, to mourn, to feel dejected. Yes, to push us until we reach the end of our rope, so to speak. Yet there are some who wish for eternal salvation to be given to them early so they no longer have to hope and endure persecution. But what they don’t realize is that the guardian of their eternal salvation is hope.¹⁵ When put that way, he is basically saying that our salvation can only be completed when we are transformed from this earthly sphere into the heavenly realm by our never-failing hope in the resurrection. In that case, while we are called, redeemed, sanctified, empowered, and glorified as children of God, our ultimate salvation still lies ahead. Then our hope will be realized when we are forever removed from the very presence and power of sin to a place where it can neither touch nor tempt us again.

Adam Clarke feels that Paul’s effort here is to show that not just believers are having a hard time coping with sin in this world, but that all of creation is suffering because of the disobedience of one man, Adam. This rebelliousness brought discomfit, disease, and death into the world as a curse. But God, in His mercy, quickly offered a plan of deliverance and thereby infused into every heart a hope that a more promising time would come, and because of the influence of such hope in everyone who possesses it, they will be more prepared and patient in coping with and enduring all the vanities that Adam’s sin spawned. Unfortunately, when that day came and the Messiah appeared, many of the Jews rejected Him, but to as many as did accept Him they received the right to become the children of God. As a result, those whom He has freed from the bondage of their sinful corruption, and brought them into the glorious liberty of the sons of God, they can now look forward with joyous expectation, waiting for the general resurrection, when their bodies also shall be redeemed from corruption, and the whole person, body and soul, are adopted into the family of heaven.¹⁶

On the subject of hope and salvation, Robert Haldane notes that here in verse 23 the Apostle Paul said: “We wait eagerly for our adoption, the redemption of our bodies.” By so doing, Paul gives all of us a reason for waiting. Because up until it is all said and done, we are saved only in hope. When it comes to our redemption, we need not wait because the ransom has already been delivered for our salvation. However, with respect to the power needed to put into our possession the salvation for which the price has been paid, namely, our deliverance from the remnants of sin under which we groan, we await the resurrection of our bodies that ushers us into the joy of our eternal inheritance. That’s why our ultimate salvation is kept alive and in effect, only by hope. That hope is already present within us. But to fully enjoy what that hope will bring, we must wait for the future resurrection day.

Then Haldane comments on Paul’s statement in verse 24 that, “Hope that is seen is no hope at all.” If someone asked Paul what he meant by that, he already provides the answer: “Who hopes for what they already have?” If you are holding something in your hand, or wearing it on your head, or see it sitting on a glass shelf, it is impossible then to hope for it. It is quite simple. Hope and Having are two ideas that are incompatible and inconsistent. However, even though believers are asked to carry on in hope, they are not left with empty hands. Paul said they have received a down payment and foretaste of their coming salvation.¹⁷ And even though they feel weighed down and under great pressure, because they know their bodies are still subject to death they do not get discouraged. It goes without saying that if they were already in the full possession of their salvation, faith would no longer be needed as assurance of things hoped for. This corresponds to what the Apostle says elsewhere when he exhorts believers to let their salvation be worked out.¹⁸ That’s because he will tell the Romans later that our salvation is nearer than when we first believed.¹⁹ So for Haldane, when it is said that we are saved in hope, it means that our complete joy is still dependent on the future. Therefore, any assurance that we enjoy now comes from the hope we have for what is yet to come. As a consequence, if we don’t have hope for it now, we will lose all the encouragement we have based on the prospect of its appearance.²⁰

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXXII)

Verses 23b-25: We have the Spirit as the first part of God’s promise. So we are waiting for God to permanently adopt us His children. I mean, we are ready for our bodies to be made free. We were saved to have this hope. If we can see what we are looking for, that is not really hope. People don’t hope for something they already have. But we are hoping for something we don’t have yet, and we are waiting for it patiently.

Now Paul points out that this flame of hope that burns within the believer’s heart is not wishful thinking, but that God has already made a down payment on the purchase He made through Christ’s death on the cross. The NIV renders it, “the firstfruits of the Spirit.” The Greek word used here is aparchē which Thayer’s Greek Lexicon explains as coming from, “future blessings.” In other words, just like the first apples on the tree or grapes on the vine are not only an example of what is expected but also a small part of what is coming. The same goes for the hope which has been deposited in our hearts and minds through the Holy Spirit. Paul explains this to the Ephesians: “When you believed in Christ, your being in Him was stamped with a seal, the Holy Spirit, who is a deposit guaranteeing our inheritance until the full redemption of those who are God’s possession – to the praise of His glory.”¹

In his letter to the Philippians, Paul shared this testimony: “For me, Christ is my reason for living, and to die is even better. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I don’t know! I’m torn between the two.”² Later on, he writes: “Our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables Him to bring everything under His control, will transform our lowly bodies so that they will be like His glorious body.”³ And in his letter to Timothy Paul says: “There is waiting for me a reward for living right which the Lord, the righteous Judge, will award to me on that day – and not only to me, but also to all who long for His appearing.”⁴ And to Titus Paul sends this admonition: “For the grace of God has appeared that offers salvation to all people. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope – the appearance of our great God and Savior Jesus Christ in all His glory.”⁵

The hope for a coming salvation was already contained in Jacob’s prayer for his sons when he prayed: “I wait for your deliverance, Adonai.”⁶ Paul found the same expectation among the Colossians: “You are looking forward to the joys of heaven, and have been ever since the Gospel first was preached to you.”⁷ Also, he told the Thessalonians that the happy hope of salvation was the helmet part of their armor.⁸ And to Titus Paul wrote: “Turn away from godless living and sinful pleasures and live a good life, a God-fearing life day after day, looking forward to that wonderful time we’ve been expecting, when His glory shall be seen – the glory of our great God and Savior Jesus Christ.”⁹

When it came to God’s promise of salvation and assurance of everlasting life, the writer of Hebrews said this: “He has given us both His promise and His oath, two things we can completely count on, for it is impossible for God to tell a lie. This certain hope of being saved is a strong and trustworthy anchor for our souls, connecting us with God Himself behind the sacred curtains of heaven.”¹⁰ Even the Apostle Peter expressed his faith this way: “Now we live in the hope of eternal life because Christ rose again from the dead. Because of this, your trust can be in God who raised Christ from the dead and gave Him great glory. Now your faith and hope can rest in Him alone. ”¹¹

Then Paul said to the Roman believers that they must not wait until they see this happen before they believe it is real. They can accept it in hope, even though they haven’t yet seen it come to pass. This was the same message he passed on to the Corinthians: “We do not look at what we can see right now, the troubles all around us, but we look forward to the joys in heaven which we have not yet seen.”¹² In fact, if we wait until we see things before we believe, then there is no need for hope. As he said to the Corinthians: “We know these things are true by believing, not by seeing.”¹³ This same principle is echoed by the writer of Hebrews: “What is faith? It is the confident assurance that something we want is going to happen. It is the certainty that what we hope for is waiting for us, even though we cannot see it up ahead.”¹⁴

Paul now goes on to tell those in Rome that such hope for things we can’t see gives birth to patience. Such hope certainly inspired David to write: “Put your hope in ADONAI, be strong, and let your heart take courage! Yes, put your hope in ADONAI!”¹⁵ And in another Psalm, he wrote: “Be still before ADONAI; wait patiently till He comes. Don’t be upset by those whose way succeeds because of their wicked plans.”¹⁶ And when things got dark and trouble was all around him, David sang: “My soul waits in silence for God alone; my salvation comes from him. He alone is my rock and salvation,
my stronghold; I won’t be greatly moved.”¹⁷

It was with this same scriptural context in mind that Paul was able to tell the frightened Thessalonians: “We never forget your loving deeds as we talk to our God and Father about you, and your strong faith and steady looking forward to the return of our Lord Jesus Christ.”¹⁸ And in his second letter, Paul prays for this: “May the Lord bring you into an ever deeper understanding of the love of God and of the patience that comes from Christ.”¹⁹ But the writer of Hebrews expresses it this way: “Knowing what lies ahead for you, you won’t become bored with being a Christian nor become spiritually dull and indifferent, but you will be anxious to follow the example of those who receive all that God has promised them because of their strong faith and patience.”²⁰ The key word here is, “knowing.” That’s why the study of God’s word is so important in establishing faith and developing hope that provides patience.

Along this same line, the author of Hebrews told his readers: “Those whose faith has made them good in God’s sight must live by faith, trusting Him in everything. Otherwise, if they shrink back, God will have no pleasure in them.”²¹ Then later he advises them to strip off anything that slows them down or holds them back, and especially those sins that wrap themselves so tightly around their feet they trip them up; run with patience the particular race that God has set before them. Keep their eyes on Jesus, the One who initiated, and will bring to completion their hope and faith.²²

But with this said, Paul had another point he wanted to make. He proceeds to explain spiritual patience. In our own minds, we too must affirm the difference between patience and tolerance. One definition of tolerance reads: “The ability or willingness to tolerate something, in particular, the existence of opinions or behavior that one does not necessarily agree with.” Such tolerance keeps a person from risking an uninformed decision that may end up proving wrong. But the patience Paul is speaking of is based on having the full and complete knowledge that something is going to happen and a willingness to wait for it to take place.

The Apostle James wrote: “Dear brothers, is your life full of difficulties and temptations? Then be happy, for when the way is rough, your patience has a chance to grow. So let it grow, and don’t try to squirm out of your problems. For when your patience is finally in full bloom, then you will be ready for anything, strong in character, full and complete.”²³ He goes on to illustrate this: “Dear brothers who are waiting for the Lord’s return, be patient, like a farmer who waits until the autumn for his precious harvest to ripen. Yes, be patient. And take courage, for the coming of the Lord is near.”²⁴ And when the Apostle John sent his seven letters to the churches in Asia Minor, he included this provision: “I, your brother John, a fellow sufferer for the Lord’s sake, who am writing this letter to you. I, too, have shared the patience Jesus gives, and we shall share His Kingdom!”²⁵ And later on in John’s Revelation we hear an angel shout: “Let this encourage God’s people to endure patiently every trial and persecution, for they are His saints who remain firm to the end in obedience to His commands and trust in Jesus.”²⁶

Chrysostom weighs in on why Christians continue to groan in spite of the fact that they have the down-payment of the Spirit within them. As he sees it, if the initial blessing of what Christ did to free us from our sins gave us righteousness and sanctification, then just think of how wonderful the whole inheritance must be. With that being said, if all of nature in creation, as devoid as it is of a mind and reason and, therefore, ignorant of these things we know, nevertheless groans for liberation, how much more should we groan as well. Chrysostom also has no comfort for the doubters, heretics, or agnostics. He advises them that believers do not groan down here because their life is so miserable. Rather, its because they have something far better to look forward to up there.²⁷

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXXI)

Verse 22-23a: We know that everything God made has been waiting until now in pain like a woman ready to give birth to a child. Not only nature, but we also have been waiting with pain inside us.

Now Paul addresses the feelings in his own era to report on the status of those who believed and accepted Christ as their Savior and yearned for His return. He joins the Roman faithful in declaring that now, more than ever, God’s people were longing for that final deliverance from life here on earth to spend eternity in His presence. This was also Paul’s word of encouragement to the Colossians: “It was through what His Son did that God cleared a path for everything to come to Him – all things in heaven and on earth – for Christ’s death on the cross has made peace with God for all by His blood.”¹

Paul then goes on to say: “Christ has brought you back to God by His death on the cross. In this way, Christ can bring you to God, holy and pure and without blame.”² But, says Paul, there are conditions they must meet: “The only condition is that you fully believe the Truth, standing in it steadfast and firm, strong in the Lord, convinced of the Good News that Jesus died for you, and never shifting from trusting Him to save you.”³ Jesus foresaw that day and told His disciples: “The world may greatly rejoice over what is going to happen to Me, but you will weep. However, your weeping will suddenly be turned into wonderful joy when you see Me again. It will be the same joy as that of a woman in labor when her child is born – her anguish gives place to rapturous joy, and the pain is quickly forgotten.”⁴

What was in Paul’s heart is the same longing that has caused saints of God to sing songs about the coming day of our Lord’s return over the centuries. Paul told the Corinthians: “These earthly bodies make us groan and sigh, but we wouldn’t like to think of dying and having no bodies at all. We want to slip into our new bodies so that these dying bodies will, as it were, be swallowed up by everlasting life. This is what God has prepared for us, and as a guarantee, He has given us His Holy Spirit.”⁵

Several early church scholars seem strained to explain what Paul is saying here about creation groaning for the day of delivery. Origen suggests that creation’s groaning is similar to Paul’s groaning for the Gospel to be brought to those still in darkness. For Ambrosiaster, to groan in anguish is to grieve. He points to the sun and moon and states that even they fill their spaces in the sky with distress Also, the spirit of the animals demonstrates its bondage with loud groanings. All these are waiting for rest and to be set free from their slavish labor. I think these thoughts were meant more to illustrate how groanings and longings are expressed than any attempt at defining Paul’s reasons for the groaning.

Origen feels that if this labor on the part of nature were of any benefit to God, then creation would be rejoicing, not grieving. But each day they watch everything they’ve done fall apart. The next day it must be done all over again. Therefore, it is only proper to grieve because all their work does not lead to eternity but to decay.⁶ In other words, nature existed and blossomed in a pristine state before the fall of Adam and Eve when there was no such thing as disease. But now everything nature produces is subject to disease that can make it unacceptable. So nature groans to get back to that condition where it no longer feels that its produce may rot and become unusable before it can be used.

But Augustine disagrees, he says that creation is not to be taken as a reference to trees, vegetables, stones, and other natural elements. They neither sigh nor are sorry. Nor should we think that the holy angels are subject to feeling meaningless since they don’t need to be freed from slavery or death, they are immortal. Here creation means the human race.⁷ But in another work, it is Augustine’s view that every creature is represented in mankind, not because they are part angel, or bird, or fish, or animal, but because the human creature is made up of a spirit, a soul, and a body. But it is the soul that sets them apart from all other creatures.⁸

Along with this, we have another scholar’s opinion that Paul is using the term creation to designate all the righteous people who’ve lived from Adam and Eve up to the time of Christ. He contends that they too groan along with Adam and Eve for the day to come when they will also be made new and adopted as children of God.⁹ As Pelagius sees it, the same angels who rejoice over those who repent, also grieve over those who are unwilling to repent.¹⁰ And Bishop Theodore has a novel idea on why all of creation suffers? For him, the invisible creatures, such as angels, grieve just thinking about it while visible creatures, such as humans and animals, suffer because they share in it.¹¹

Ambrosiaster tells us that for many believers, living in this world is like being on a stormy sea. We know our destiny and that we have been promised a safe landing, but it’s the ride that can make us spiritual and emotionally seasick. In his opinion, just as the ocean’s waves are whipped into a frenzy by strong winds and produce storms for sailors, so also this world, moved by the winds of scheming, wicked people, disturbs the minds of believers. These enemies have so many different ways to do this that it is hard to know what to expect first because they have so many resources. In other words, they don’t know in what direction the wind will blow next.¹²

Martin Luther sees a present application of what Paul says here with regard to our bodies being made free. From his perspective, the Apostle Paul declares two things in this passage. First, the new creature in Christ will be liberated from their present routine after they separate from the wicked because their old nature has been destroyed. This deliverance is renewed from day to day in God’s saints. In other words, while sinners and creation continue to struggle with a meaninglessness existence, those who have been born-again need not wait until the resurrection to be freed from sin’s bondage, they have been set free by Christ to live for God as they would in a perfect society of God’s making. While this is a strong argument that believers can overcome sinful tendencies with the help and power of the Holy Spirit, it does not remove the meaninglessness of the body that wants to live disease and pain-free forever. That freedom will only come at the resurrection.¹³

John Calvin sees the groaning that Paul speaks of as signifying that both creatures and creation are not content in their present state, and yet they are not discouraged enough to just wilt away without any hope of change because they have hope that something better awaits them when God is ready to make it happen. Also, Calvin makes the point that by Paul saying that the old creation and the new creation groan together, he implies that they do so in one accord because they are united by mutual anxiety. Paul puts them together as companions enduring the same weariness. Calvin also makes note that the phrase, “until now,” serves to ease the fatigue of a daily grind. For him, since all creatures and creation have spent so many millennia groaning for relief from Adam’s curse, what a shame it would be if they grew soft and reluctant in their resolve to remain true during the fleeting shadow called life.¹⁴

Robert Haldane, in speaking about the groaning of creation and creatures, determines that in the four preceding verses Paul appealed to the state of nature’s groaning by painting a striking and beautiful picture. He has nature groaning under the torture of daily suffering. This suffering was inaugurated by the entrance of sin into the human factor, which then prompted a looking forward with ardent expectation, as with an outstretched neck hoping for the day of deliverance. Paul then proceeds to alert the believers in Rome as to their own feelings and experience. This was another way of saying that if those creatures that live and exist in nature long for the manifestation of the sons of God, how much more fervently must they themselves yearn for that glorious event.

Haldane also states that believers who have been given a foretaste of the coming everlasting joy in God’s presence certainly can sympathize with nature as it groans. Even now they enjoy a blessed freedom. They have been liberated from the dominion of sin, the curse of the law, and all the guilt and torment it brings. In its place, they have been given the joy unspeakable and full of glory that comes with dedicated faith.¹⁵ However, as long as they travel through this world they have much to suffer. Although their souls have been redeemed from the bondage of sin, they still look longingly for the day their bodies will also be redeemed. That will transform them into a full manifestation as the children of God. As Haldane sees it, the believer’s bodies, as well as their spirits were given to Christ. Therefore, they are equally the fruit of His purchase and members of His body – the Church. However, only after His people rise from the grave will they be able to enjoy all the privileges inherent in the redemption He paid for.¹⁶

John Stott encourages believers not to take the current groaning with some of life’s vanities as being meaningless. On the contrary, he says, they can be likened to the pains of childbirth. Although they are momentarily excruciating, they provide the assurance that something is coming into being that has never been seen before. Stott tells us that in Jewish apocalyptic literature, Israel’s current sufferings were frequently called “the woes of the Messiah” or “the birth pangs of the messianic age.”¹⁷ That is, they were seen as the painful prelude to the heralding of the victorious arrival of the Messiah. Jesus also used similar expressions when delivering His apocalyptic discourse. He spoke of false teachers, wars, famines, and earthquakes as “the beginning of birth-pains” (NIV).¹⁸ Or, “the first birth-pangs of the new age” (REB), that is, preliminary signs of His coming. Stott goes on to say that here Paul brings the past, present, and future together. Not only has creation groaned, but it continues to groan. And since such groans are likened to labor pains, they speak of something alive and new coming into existence. This then should make the groaning one of expectation not desperation.¹⁹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXX)

Early church leader Cyril of Alexandria gives us something to think about by saying that nature is incapable of knowing anything about the promises God made to believers because it has no comprehension of them. Cyril’s reason for seeing it this way is that if nature ever realized that they were included in such promises, it would hardly continue to sprout, blossom, bear fruit, and die year after year. Furthermore, it would not want to be identified with those weeds that produce nothing worthwhile. Still, Paul says, that nature is nevertheless subject to hope, for one day the saints of yesteryear and the elect of today will be saved, and then the yoke which has been imposed on it by God will be removed. In other words, it will be free to be what God created it to be in the first place. Until then, nature groans and in some sense labors and grieves. If nature did have any awareness of the believer’s state of being, it probably would burst out crying in envy.¹ In fact, the NT tells us that in the new Jerusalem the trees will issue a new crop of fruit each month that brings life and healing.²

Martin Luther sees a similarity between what Paul says here and what Jesus said about heaven and earth passing away.³ But here we are given to understand it is not the elimination of heaven and earth’s existence, but the elimination of the bondage of corruption both creatures and creation has groaned under since the fall of Adam. Luther also sees a connection between what Paul says here and what is recorded in the OT as the prayer of a troubled man when he is afraid and pours out his heart to the LORD: “In the beginning, You laid the foundations of the earth and made the heavens with Your hands! They will vanish, but You will remain forever. They will grow old like worn-out clothing; yes, You will change them like old clothing that is thrown away!”⁴ In Luther’s mind, this is what happened to Christ as He changed from the corruptible body given Him while here on earth and emerged from the tomb with an immortal glorious body. Because of this, all those who believe in Him will experience the same thing on their day of resurrection.⁵

John Calvin sees a similar picture in his mind. Creation cannot be freed from the bondage of corruption until the children of God are wholly restored to enter the celestial kingdom of God. Calvin describes life here on earth, both for creatures and creation, as one of meaninglessness because no matter what they work for, accomplish, and accumulate, they leave it all behind and go back to the dust. And even though it is the natural inclination of the whole of nature to preserve and perfect itself, it can never make the leap to everlasting life. It was only Jesus Christ who was able to break through this barrier.⁶

Calvin goes on to say that because of the circumstances that followed Adam’s fall, the whole world system instantly became bewildered. All of its parts would have spun out of control if it had not been for some invisible power that supported and held them together. In light of that factor, it would seem wholly inconsistent then that the sincere work of the Holy Spirit should be less effective in the children of God than the hidden instincts in parts of creation. Because of this, all created things naturally incline away from becoming what they could have been in the confusion. Even though it pleased God to have them exist and operate vainly with nothing in sight to change their lot, yet He has given them hope for a better future. With this hidden knowledge, they sustain themselves, deferring their desire for something better until the incorruption also promised to them will be revealed.⁷

Adam Clarke views this meaningless feeling from another perspective by suggesting that we go back to the origin of the Gentiles. It happened when the languages were confused during Nimrod’s attempt to build a tower that reached into heaven. It was an attempt to get as close to God as possible and put a sword in His hand so He could wage war against their enemies. Then, build a temple at the top to worship and offer sacrifices to Him in order to gain His favor. Their greatest fear was that another civilization would invade them and carry them off into foreign lands.⁸ Later on, because Abraham came from this same place where the tower was built, it became a tradition among the Jews that this tower was built to satisfy the passion of idolatry. They reckon that because God confused the languages of those building the tower, true religion was lost to the world. To them, this was proof that the builders of this tower sinned against God to the highest degree.⁹ So in the end, all their efforts to reach and influence God was a meaningless effort.

Then Albert Barnes looks at the positive aspects of this meaningless feeling in Paul’s day by saying that the instinctive feelings of believers lead them to desire a purer and a happier life. They had no interest in being subjected to the toils of this life, and to the temptations and vanities of this world. So they constantly sighed for deliverance. Perhaps they did not know that their being subjected to this state of meaninglessness as their lot in life was chosen by God. Why is it then, God did not see fit to inform them fully? Maybe because they would have requested to be taken to heaven as soon as they were converted. So for Barnes, even though we may not fully know all the reasons why God allows us to stay here in this state of meaninglessness, He has His reasons, and all we need to do is look for them.

Barnes then goes on to suggest the following: First, Christians are subjected to this state to do good to sinners in order to open their eyes to salvation. They remain on earth for this purpose: and this should be their leading aim. Another reason is that by their remaining here, the power of the Gospel is shown in giving them control over sin; in coping with their temptations; in sustaining them during times of trial; and thereby furnishing living evidence to the world the power and excellence of the Gospel. This could not be attained if they were removed at once to heaven. In addition, it furnishes occasions for some interesting exhibitions of character – for hope, and faith, and love, and for an increasing and progressive excellence. Furthermore, it is a proper training for heaven. It brings out the Christian character and makes it fit for the skies above.

There may be inestimable advantages, which we cannot see, in subjecting Christians to a process of training in overcoming their sins, and in producing confidence in God, before they are admitted to their place of rest. And finally, it is fit and proper that they should engage here in the service of Him who has redeemed them. They have been ransomed by the blood of Christ, and God will be the first to step in during all the conflicts and toils; in all the labors and services to which they may be subjected in this life. Barnes sees this as the basis of the believer’s hope which sustains them through life. Knowing it is God’s promise that deliverance will come, this blessed assurance supports the Christian in the middle of the trials and tribulations which come their way. They wait for the day when they will be delivered from all the toils and cares, and sins of this life.¹⁰

Charles Hodge mentions three things that every believer should keep in mind. First, until it is revealed who the true children of God really are, everyone and everything is now subject to feeling meaningless. Secondly, this subjection was not an option given for mankind to choose voluntarily, it was imposed by God. And thirdly, this subjection was never designed to be final. Hodge then goes on to show why mankind’s subjection to meaninglessness was not hopelessness because Paul said that they were destined to share in the glorious redemption planned by God.¹¹ We could say it’s the difference between a prisoner imprisoned with the possibility of parole and the one imprisoned for life without parole. Those who are subject to feeling meaningless because of corruption, who believe that Christ came to take their place and suffer the consequences of their sin, can be freed. But those who reject Him will be left to die in their corrupt meaninglessness and face eternity without God.

Frédéric Godet makes the claim that Paul does not say that nature will participate in the glory itself, only in the liberty of the children of God. After all, liberty is something nature already enjoys. Plants and animals can grow, bloom, and blossom so as to express their powers of life and beauty. This, the new creation must wait to be endowed with on the day of resurrection. That’s why Paul does not espouse the view that life will return to bodies that are composed using the elements of nature. In this state of being mankind and nature are merely temporary manifestations of their species. Therefore, we must think of a new nature being entirely different from the old system in its composition.¹²

Karl Barth has a rather intellectual commentary on what Paul is saying here about how the creature and creation were subject to a sense of meaninglessness by God. He says that all things to be manifested in mankind are hidden in God. This includes life and death, light and darkness, good and evil, rise and fall, idealism and materialism, the inner and outer. The contrast between the way they exist in God’s mind and how they exist as part of mankind clearly displays the meaninglessness of the creature. For Barth, our assurance comes from the fact that all the suffering, by which the whole created world of people and things is subject to, belongs to God, His action, His question, and His answer. For this reason, He covers His creature with the umbrella of hope.

Barth then notes that putting pessimism and optimism aside, and going to the point in time where the cosmos existed without the feeling of meaninglessness yet to come, we will already find the apprehension of the Creator to the fall of His creation. It is from there that hope emerges. It is the hope of the restoration of the union that once existed between the Creator and His creation. It was planned to come through the Cross and Resurrection of Christ. But it is only when the creature becomes aware of their complete bondage that the hope of freedom is recognized. And once they perceive the frightfulness of death, there also arises the hope of a resurrection. It is this final stage of understanding that becomes the first step toward a solution in Christ, by the Spirit, and because God is God.

The truth is then advanced, and it moves from death to life. This results in hope for the glorious freedom which awaits the new creation, the child of God. Everything they will be has not yet been realized, but it is something for which they wait with groans. It is a blessing contained in a promise, and in that promise even the body, even man himself, yes, even the universe will share. For Barth, being a child of God is a most blessed experience. As a child of God, they enter a world that has a future because of a promise. If God was willing to free His creatures, then He must also be willing to free the creation into which they were placed. If people are one with another because they are one with God, they must expect that, like God, they too will one day live where there is no growth, decay, nor death.¹³