Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXIX)

Charles Hodge also admits there are various interpretations of this great day of revelation. However, he does say that we should accept the term “creation” as referring to each individual created thing. The choices must be determined by the context. He sees the following options: First, creation includes all rational and irrational creatures, including angels and both animate and inanimate objects. Secondly, creation means the whole world, excluding angels, but inclusive of the irrational animals. Thirdly, creation is all of what we call “nature.” Fourthly, creation refers to the human race. Fifthly, creation implies the heathen world, as distinguished from believers. Sixth, creation is the body of believers only.

The choice between these several interpretations must be determined by comparison to the Scriptures. Unless the Bible elsewhere speaks of angels as the subjects of redemption, they cannot be added. Whether or not irrational animals are included is doubtful. Hodge comes to the conclusion that it would be hard to argue against the idea that Paul is painting a contrast between our present and momentary afflictions with the permanent and glorious blessedness of our future state. This is designed to help us expand our concept of its greatness to include the whole of creation, now groaning beneath the consequences of the fall, and anxiously awaiting the long-promised day of the great revelation.¹

Then, preacher Charles Spurgeon concludes that the event all creation is waiting for cannot come until God’s children are manifested, robed in their post-resurrection glory. Everything else in creation is watching and waiting on tip-toe for the day when God will manifest His sons and daughters who are presently camouflaged in their earthly bodies. Not in the sense that people do not know who Christians are, but of their glorious appearance expected on the day of revelation. That is when they will be openly presented to the world by God as His chosen, and all creation will clap their hands.² There are few scholars who would put that day of revelation at the time of the Rapture which will happen in a moment as they are caught away. Spurgeon must be referring to the Millennium when Christ comes back with those He raptured to rule and reign with Him here on earth a thousand years.

Frédéric Godet gives us an interesting grammatical explanation of the Greek term apokaradokia which has been translated by the word English word expectation, as one of those admirable words which the Greek language easily forms. It is composed of three elements: kara, “the head;” dokia, “to wait for,” and apo, “from afar.” So to paraphrase it would be: To wait with the head raised and eyes fixed on that exact spot on the horizon where the object is expected to appear.³ Thayer in his lexicon renders it as: “to watch with head erect or outstretched, to direct attention to anything, to wait for in suspense.” He adds that’s how it is used here. It signifies constantly expecting, or persistent expectation.⁴ Charles Ellicott has this explanation: “It means, literally, a straining forward with outstretched head, just as we might imagine the crowds alongside a race-course straining over the ropes to catch a sight of the runners; an eager, intent expectation.”⁵ Unfortunately, today even some of the most ardent followers of Christ do not have such high hopes or eager expectations to see such glory revealed with the return of our Lord as King. They are too busy looking at the world to take time and look up toward the sky.

John Stott says that for him, both the sufferings and the glory relate only to God’s creation and His children. For him, Paul is writing from a cosmic perspective on how the sufferings and earthly glory of the original creation and the heavenly glory of the new creation are related to each other. Stott sees both creations are groaning in anticipation now since both are going to be set free together. Because nature was blighted with the curse due to Adam’s sin and has suffered the tragedy of disease and decay, it will also share in this glory.⁶

Verses 20-21: Everything God made was allowed to become frustrated because it could not fulfill God’s purpose. That was not its choice, but God made it happen with this hope in view: That the creation would be made free from ruin—that everything God made would have the same freedom and glory that belong to God’s children.

This points to the first verse in the Bible, “In the beginning, God created the heavens and the earth.” And although Paul does not mention it, we know that this frustration began in the Garden of Eden when Adam and Eve defied God’s instructions and ate from the tree that was forbidden to them.⁷ It resulted in God sending a global flood to get rid of this travesty and start over with Noah and his family. But this too, went wrong at the tower of Babel when the people decided to climb into heaven so they could be with God and like God. But God’s grace was abundant enough for Him to continue moving mankind toward a scheduled day of salvation.

It was the early believer, Job, who said to those who had become rebellious: “Go ahead and provoke God – it makes no difference! He will supply your every need anyway!”⁸ Was God acquiescing to man’s sinful lifestyle? No! Jesus put it this way: God makes His sun shine on good and bad people alike, and He sends rain to the righteous and the unrighteous alike.⁹ Why? So they would get the idea that it really didn’t matter if they lived right or worshiped Him? Absolutely not! It was so that He could persuade them to believe in Him in order for Him to adopt them as His own children and lead them to the path of righteousness. From that moment until now it is called “God’s grace.”

But mankind did not go easy. In fact, those whom God did chose, and led into the Promised Land, became rebellious. In Isaiah, we are told: “The land suffers for the sins of its people. The earth languishes, the crops wither, the skies refuse their rain. The land is defiled by crime; the people have twisted the laws of God and broken his everlasting commands.”¹⁰ Even in Jeremiah, we find how desperate things became: “How long must this land of yours put up with all their goings-on? Even the grass of the field groans and weeps over their wicked deeds! The wild animals and birds have moved away, leaving the land deserted. Yet the people say, “God won’t bring judgment on us. We’re perfectly safe!… They have made it desolate; I hear its mournful cry. The whole land is desolate, and no one cares. ”¹¹

The prophet Hosea preached to them that their land was not producing; it was filled with sadness, and all living things were getting sick and dying; the animals, the birds, and even the fish were beginning to disappear. He told them, “Don’t point your finger at someone else and try to pass the blame on to them!”¹² So Paul is making the point that there are times when people must reach the point of desperation and despair before they will finally turn and ask for a Savior. It isn’t so much that God is punishing them for their sins, sin has a way of doing this itself. Rather, He is trying to open their eyes to see that without Him and His Son there is no salvation. They just can’t make it on their own.

When reading the commentary of early church scholars, it is apparent that they were thinking within the context of the general understanding of the earth and its relationship to the universe at the time. For instance, the controversial theologian Origen asked what is all this futility that creation is supposedly subject to? To him, Paul must have been talking about the material and corruptible substance of the body, in addition to the decay mentioned in the next verse.¹³ Then in another place, Origen shares his conclusions by saying that from now on we must inquire as to the groanings Paul talks about. And what about the pains he mentions? But before that, we must define what is the vanity to which the creature is subject. For Origen, it is nothing else than the body. Even though the resurrected body, which at the moment is earthly, will become celestial. Perhaps that’s why Solomon characterizes the whole of physical nature as a kind of burden which debilitates the vigor of the soul. Solomon put it this way: “Vanity of vanities, says the Preacher; all is vanity. I have looked, and seen all the works that are done under the sun; and, behold, all is vanity.¹⁴”¹⁵

Ambrosiaster has another view in which the subjection of creation to the futility of living is not for its benefit but for ours. So he asks: “What does it mean to be subject to futility?” He answers: “Everything it produces is worthless?” All of creation has spent time producing fruit that corrupts and decays. Corruption, therefore, is in and of itself futility.¹⁶ Then we see where the great early church preacher Chrysostom preached on this subject and explained that for him Paul means this needs to happen because creation became corrupt. That raises the next question, “Why, and for what reason?” Then the finger is pointed directly at Adam, and he is told, “It’s all because of you, O man!” After his disobedience to God, Adam’s own body became mortal, subject to suffering, pain, and death. But even worse, the whole earth was thrown into turmoil with a curse that brought weeds, thorns, thistles, and disease.¹⁷ So, since God’s creation suffered badly because of him, and it became corruptible, thank God, it was not irreparably damaged. One day it will become incorruptible once again for his sake and all those born after him. This is why we call it, “hope.”¹⁸

The Aramaic version of the Bible gives us the view that creation is the innocent victim in all of this. It was ready to be everything God intended it to be. According to one English translation of verses 20-21, it reads like this: “For the creation was subjected to vanity, not by its own choice, but because of him who subjected it, in the hope, that also the creation itself would be emancipated from the bondage of corruption, into the liberty of the glory of the sons of God.”¹⁹ In other words, it was all Adam’s fault so why should innocent creation be subjected to the same pain and suffering that only he deserved? That’s why it groans along with all mankind for the day when it will be restored to its original greatness.

A few weeks ago I read this quote by an unknown writer: “Waiting around for someone else to make you happy is the best way to be sad.” Not only is this true, but it opens the door for us to look at the word “happy.” Some think that being happy and having joy are synonyms, but in fact, they are quite different. Happiness is based on circumstances. If everything is going great, then it is easy to be happy. But when things go wrong, it doesn’t take much to lose that happiness, which is what the word “unhappiness” actually means – you are un-happy; you’ve lost your happiness. So it is clear, happiness and unhappiness cannot exist together at the same time. Either you’re happy or you’re are not.

But joy is based on love that is filled with excitement, not circumstances. Therefore, although circumstances may change, as long as you have love that is excited about something that will not change, you will always have joy. This then, allows joy and sorrow to exist at the same time. For instance, you may have sorrow that someone you loved has died, but at the same time have joy because they are now out of their pain and misery and resting peace with God. So if you are waiting for someone or something to make you happy, you are really waiting for circumstances to change.

I like the thoughts shared by Zach Sokolow in his article, “You Can’t Wait For Happiness To Find You.”¹ He said, that when you wait for time to heal your pain it is just delaying your potential for happiness. One reason is that you let your conscience become attached to your negative feelings. Unhappiness can become addictive since it wants more and more unhappiness to cover the pain of the feeling that comes from disappointment in a variety of ways. When you wait for happiness, it is like a pause in time; you freeze your emotions and live only for the moment. It’s a shame because you can’t relive your past, and while you’re focused on that you’re missing out on what’s available right now. Zach suggests that you quit waiting for life and time to work things out. Make a change, take charge of your conscience so you can control what makes you happy. Stop sitting around waiting for some emotional Santa Claus to hang something exciting on your happiness-tree.

But if you want joy, the Word of God gives us plenty of guidelines. We are told that the joy of the Lord is our strength (Neh. 8:10). That’s because those who put their trust in the Lord will find that although circumstances may change, He never changes. So when you know that He will always love you in spite of how disappointing things may be, that assurance alone is enough to keep joy alive in our heart. Take it from Jesus Himself. He told His disciples that if we followed what He taught them, that the joy it brings and the joy He gives will not only remain, but they will have it to the fullest (Jn. 15:11). – Dr. Robert R Seyda

NEVER DOUBT, THIS IS ONE NATION UNDER GOD

During the War of 1812, the British had command of the Chesapeake Bay on the east coast of the USA. Tangier Island, being a central island of that Bay was captured to become their base of operations. A Methodist pastor on Tangier, Joshua Thomas, took a great risk in preaching the Gospel to these enemy soldiers and sailors. But because he proved to be a true soldier of the Cross, he was allowed to address them before they sailed north to attack Baltimore. Something to keep in mind was that the British had been totally triumphant up to this point. Washington, D.C. had been burned. Now Britain’s finest fleet moved again to attack America’s feeble forces at a key fortress, Fort McHenry. If it fell, then America would fall.

Toward the close of summer in 1814, those living on Tangier Island were made aware by important movements among the British forces encamped there that something significant was about to take place. Signals were exchanged from ships to shore, orders were given, which launched a bustle of activity. Some of the officers told Parson¹ Thomas what was going on. “We’re going to take Baltimore,” they declared. He told them they should leave it alone; they might be mistaken in their calculations. Baltimoreans might resist them and would fight hard for their city and their homes.

The British laughed it off, “Oh! We can easily take it.” He told them it was a dangerous undertaking because he believed God would fight for the good people in that city to help them defeat their enemy. However, before the British fleet left Tangier Island, they asked Parson Thomas to hold a public meeting and exhort the soldiers before they went. He didn’t want to refuse, yet felt very awkward in performing this duty. He thought and prayed about it, and he decided to stand up for Jesus as a good soldier of the cross; to fight the fight of faith. He knew some of these men might be killed in the battle, and never have another opportunity to hear the Gospel. Therefore, it was his duty and privilege to obey their order and hold the meeting. It was on the last Sunday they were in camp. Early that morning, the flags were hoisted, the drums beat, and every preparation was made for a full assembly.

Boats were bringing soldiers in from the ships while bands of music were playing on board. At start time, the soldiers were lined up in solid columns, about twelve thousand men, under the pines in the old campground, which formed the open space in the center of their tents. Parson Thomas stood on a little platform at the end of the camp near the shore, all the men were facing him with their hats off; held in their right hand under the left arm. One officer stood on his right, and another on his left, and sentries were stationed a little distance behind him.

As Parson Thomas looked around at the troops standing at attention, he’d never had such a feeling in his whole life. Yet he felt determined to give them a sincere warning, even if those officers with their sharp, glittering swords, could cut him in pieces for speaking the truth. First came singing and then prayer. Parson Thomas began to feel more confident and more at liberty to say what God had laid on his heart. As they worshiped, all fear and anxiety disappeared. So in a loud voice, he proceeded with his exhortation as freely as he had ever done, any place, before any congregation.

In his own words, Parson Thomas tells us: I told them in the commencement what caused war, and fighting among nations and men; what made this once good, happy world, so full of evil and misery as it now is; and what brings ruin on men, soul, and body. Sin, I said, did all this; but it is a faithful saying and worthy of acceptance, that Jesus Christ came into the world to save sinners. I told them what kind of a sinner I was, and how He saved me from sin; also, many of my neighbors, and that He is able to save to the uttermost all those that come to God through Christ. I described some of the seasons of refreshing we had enjoyed in that spot in the presence of the Lord and thanked them and their Admiral for the kindness they manifested to us; but I could not bid them God’s speed, in what I understood they were going to do.

Parson Thomas continued with his story: I warned them of the danger and distress they would bring upon themselves and others by going to Baltimore with the object they had in view. I told them of the great wickedness of war, and that God said, “Thou shalt not kill!” If you do, He will judge you at the last day; or, even before then, He will cause you to perish by the sword. I told them it was given to me by the Almighty that they could not take Baltimore, and would not succeed in their expedition. I exhorted them to prepare for death, for many of them would in all likelihood die soon, and I should see them no more till we met at the sound of the great trumpet before our final Judge.

The service ended, and many soldiers stepped up to the brave Parson and thanked him for his faithful warnings, and said they hoped it would not be as bad for them as he had prophesied. Parson Thomas shook his head in sorrow because he believed many had received their last call to repentance. The proud fleet weighed anchor, and with pennants streaming, and decks bristling with the machinery of war, sailed up the Chesapeake Bay and left the anxious islanders awaiting the outcome. Day after day they could hear the booming of heavy canons bouncing back over the waves day after day, and night after night, gun answering gun, until everything suddenly went silent. It told the people of Tangier that the fight was over. But they all wondered, who won and who lost? For several nights they laid awake wondering what would happen next. Parson Thomas didn’t get anxious, but he did grieve for those who might have been slain in battle.

Then some of the islanders spotted British ships coming back down the Bay. Parson Thomas ran down to the shore to be the first one to greet them when they landed. He stood there trying to fight the fear that many of those he preached to had been killed in battle. He also thought about some of those he knew in Baltimore and wonder if they too met death. It wouldn’t be long before his worst fears would be realized. He asked the first officers who came ashore if they had taken Baltimore? They looked at him, shook their heads, and told him that hundreds of men had been killed, including their top General. They solemnly told him that it turned out exactly as he said it would. One of them said: “All the time we were fighting we thought of you, and what you told us. You seemed to be standing right before us, still warning us against our attempt to take Baltimore.”²

As more and more messages were given to him, they deeply affected him. Especially when one soldier came looking for him and informed him of his buddy who was mortally wounded, and before he breathed his last breath whispered, “God bless Parson Thomas. He showed me the way to Christ, and now, though I die, I hope for mercy and salvation through the name of Jesus, and expect to meet that good man in heaven.” Another infantryman looked for Parson Thomas to tell him: “I never felt my sinfulness before God until that Sunday you preached to us; and while the bullets were flying, and my comrades falling all around me, I threw myself on the mercy of the Lamb of God, and now feel at peace.” Another told him he would take this story back to England and not forget it as long as he lived.

As a result of the British losing this war, the people of Tangier Island were told that they were now free. All during this time they were considered prisoners of war, The news of peace was joyful to them beyond all expression. In fact, they were among the very first on the continent to receive the welcome tidings. Then in January 1815, peace was declared between England and the United States. They were told that in Washington the peace treaty would soon be agreed to and ratified by the President. The news flew, like lightning, over the United States, and everywhere there was great rejoicing.

There are two things that make this story stand out to me and makes my heart rejoice because it tells us that God is always in control. First of all, it was at this battle in Baltimore, on Friday, September 14, 1814, that Francis Scott Key penned the famous words that became our national anthem. Now we know why everyone should stand when it is played to honor those who fought and won the victory to keep America free from foreign domination. The second thing that warms my heart is that Parson Joshua Thomas is my maternal fifth great-grandfather, which makes me throw my shoulders back, even more, when I hear the national anthem played. He was a true soldier of the cross. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXVIII)

Verse 19: Everything that God made is waiting with excitement for the time when He will showoff His children to the world. All creation is waiting breathlessly for that to happen.

Now Paul grows eloquent as he begins to describe what a wonderful day of revelation that will be. It would validate the whole cause and effort for which Christ died. Paul shares this with the Philippians: “I live in eager expectation and hope that I will never do anything that will cause me to be ashamed of myself but that I will always be ready to speak out boldly for Christ while I am going through all these trials here, just as I have in the past; and that I will always be an honor to Christ, whether I live or whether I must die. For to me, living means opportunities for Christ, and dying – well, that’s better yet!”¹

The Apostle Peter shared his expectations this way: “Since everything around us is going to melt away, what holy, godly lives we should be living! You should look forward to that day and hurry it along – the day when God will set the heavens on fire, and the heavenly bodies will melt and disappear in flames. But we are looking forward to God’s promise of new heavens and a new earth afterward, where there will be only goodness.”² And the Apostle John rejoiced when he saw a new heaven and new earth being formed with the New Jerusalem coming down from God. Said John: “It was a glorious sight, beautiful as a bride at her wedding.”³

Even the prophet Malachi got a glimpse of this glorious day. He wrote: “‘They shall be mine,’ says the Lord Almighty, ‘in that day when I make up my jewels. And I will spare them as a man spares an obedient and dutiful son. Then you will see the difference between God’s treatment of good men and bad, between those who serve Him and those who don’t.’”⁴ And Jesus added this: “When I, the Messiah, shall come in my glory, and all the angels with me, then I shall sit upon my throne of glory. And all the nations shall be gathered before me. And I will separate the people as a shepherd separates the sheep from the goats.”⁵ And the Apostle John shares his excitement: “Yes, dear friends, we are already God’s children, right now, and we can’t even imagine what it is going to be like later on. But we do know this, that when He comes we will be like Him, as a result of seeing Him as He really is. And everyone who really believes this will try to stay pure because Christ is pure.”⁶

On the subject of creation being restored, one of the earliest church scholars said that since every believer who is part of creation has toiled and been afflicted from the beginning, and having been proven faithful in every way by suffering, should receive a reward for their suffering. Also, those who are a part of creation and were slain because of their love for God should be revived again. Furthermore, those who are part of creation and have endured servitude should reign. After all, God is rich in all things, and everything is His. Irenaeus leaves no doubt that it is only fitting that creation itself, after having been restored to its original condition, should without restrictions be placed under the care and control of the righteous⁷.⁸

Origen also makes it known that he feels Paul is only preparing the believers in Rome for what he is about to say next concerning how great and wonderful is the glory which will be revealed both in him and in those who have shared in his hardships.⁹ Then Bishop Diodore points out that the Scriptures often suggest that while the visible creation is full of life and action, that the seemingly motionless universe is very much aware of what is going on¹⁰.¹¹ And Chrysostom preached that Paul’s writing becomes more emphatic as he personifies creation in the way that the Psalmist did when speaking of the trees clapping their hands¹².¹³

Then we have another early church scholar named Constantius who agrees by saying that when Paul talks about creation waiting, he is pointing at rational beings and not, as some imagine, irrational or indiscernible creatures which He made to serve mankind and then is excreted and decays. Constantius believes that by using the word “creation,” Paul is referring to Adam and Eve, who also wait to receive adoption by God. And the “eager longing,” of which Paul speaks, is likewise shared by Adam and Eve on the one hand, and one the other hand by the angels and the elements, i.e., the heavens, the earth, the sun, the moon and the stars. So in a sense, Paul says that Adam and Eve and all that surrounds the earth are longing for the day of revelation.¹⁴ Some may disagree with Constantius’ conclusion. Paul makes it clear that the whole world is awaiting the revelation of who God’s true children are, but there is no reason to believe that the angels are unaware of who they are.

Then Pelagius summarizes what he has been hearing Paul say on this subject, and writes that interpreters of Scripture expound on this passage in various ways. Some propose that all creation awaits the resurrection because all will be transformed into something better. Others suggest that this refers only to what the angels are longing to see.¹⁵ Still, others say that “creation” refers specifically to Adam and Eve because they did not sin by themselves. Rather, they were misled by the temptation of the serpent, who made them susceptible to corruption. He did so by deceiving them concerning the hope of becoming gods themselves.¹⁶ Such interpreters believe that Adam and Eve will also be set free from guilt so that they no longer will be tainted with corruption. And these same interpreters say that the term “whole creation,” means all those who lived righteous lives up to the coming of Christ. And since they too have not yet received, they join us in waiting until God provides something better for everyone.¹⁷ So in Pelagius’ mind, not only those of the Old Testament but we of the New Testament are waiting together for that day of revelation. Like them, what we yet do not hold in our grasp we patiently await with unwavering hope. But we are blessed because we have seen things which many righteous people of the OT never got to see¹⁸.¹⁹

This way of thinking does not seem to fit exactly into what Paul was saying at this point. When we go back to verses 15-17, Paul is telling how we serve God not out of fear as slaves, but out of love as His children. It allows us to call Him Abba Father. This also places us in line to be joint heirs with Christ of all the glory He plans to give His Son and those who follow Him. Then in verse 18, Paul says that all the suffering those who have been called may go through here on earth is nothing when compared to what will be revealed in heaven at the resurrection. Then comes the exclamation here in verse 19 that all creation is waiting eagerly for that future day when God will show His children off to the whole world. So both Constantius and Pelagius have gone far afield from what Paul was explaining here as a message of motivation to the believers in Rome to remain steadfast and immovable in their faith.

Reformer Martin Luther also takes time to point out the debate between understanding what Paul says here as applying to the creature and creation. Luther dismisses the speculation of philosophers who concentrate only on the essence and attributes of created things in their present state, not in any future state. Luther cites what Roman philosopher Seneca said about not knowing what is necessary because we study unnecessary things, and that we don’t know what’s best for us because what we study only causes us harm.²⁰ Luther feels that Paul is speaking here of nature as the one who waits, groans, and travails for things yet to come because of the curse it received when Adam sinned.²¹

John Calvin says that his understanding of what Paul means here is that there is no element and no part of the world which, knowing full well the misery it currently endures, does not hope with great expectation for the resurrection. To prove this, Calvin sees Paul laying down two pieces of evidence. First, that all creatures are in distress, yet they are sustained by future hope. This gives great value to the eternal glory God promised, which excites and attracts all things that desire it. Secondly, the term “expectation,” though somewhat unusual, is suitable in this case. Paul’s intent was to strongly suggest that all creatures on earth have been seized with great anxiousness and held in suspense with great desire, looking for that day on which the glory of the children of God shall openly exhibit. Calvin understands the revelation of God’s children will occur when shall become like Him.²² This desire to be like God should help us understand which part of creation Paul is referring to.

Adam Clarke raises some other issues when this verse is tied to the next four as it relates to the creature and creation. He shares that even in his day there were some who thought that all beasts in creation are meant here. Others applied it to Jewish people, to Gentiles, to good angels, to fallen spirits, etc.²³ Albert Barnes also notes that there is no other passage in the New Testament that has been considered more difficult to interpret than this section of Romans 8:19-23. Even after all the labor and research given to it by critics, still there exists no interpretation precise and satisfactory enough, so that every commentator who examines it can wholeheartedly concur with the findings. The object here, for every Bible scholar, should be to give whatever appears to them to be the true meaning. Do not attempt to refute the opinions of critics. Clarke points out that the main design of this passage is to show the sustaining power of the Gospel in the midst of trials. It comes from the prospect of a future deliverance and the inheritance that will be given to the children of God.²⁴ Clarke goes on to say that the word “creature” refers to the renewed nature of the Christian. But whatever the case, always keep this in mind, no matter how we may see this it will not affect our salvation or the final outcome.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXVII)

Several early church scholars have input on this verse about suffering and reward. For instance, in a Word of Wisdom spoken by a member of a late 2nd century movement in the church: the One who gave us the indwelling Spirit will also carry out the effects. It is for this reason the Spirit is considered as a pledge of the glory which will be revealed to us.¹ In other words, the Spirit was given as security deposit on the glory to be received by those who suffer for the cause. Then Origen observes that there is nothing in this life which is worthy of comparison to the life to come. For him, how can we compare that which is mortal to that which is immortal, that which is visible to that which is invisible, that which is temporal to that which is eternal, or that which is perishable to that which is everlasting?²

Also, one early church bishop, who suffered martyrdom, asked a question before he died: Why would any believer not do all they could to reach the highest level of spirituality as a friend of God in order to rejoice with Christ at the moment they receive the divine rewards after earthly hardships and misunderstandings are over?³ And in another place, this same Bishop was also heard to say: It is fitting for all of us, when meditating on the glory of the coming splendor, to endure all afflictions and persecutions. Although the afflictions of the righteous may be many, yet those who keep their trust in God will be delivered from them all⁴.⁵

Then early church scholar Ambrosiaster felt inspired to write that Paul’s exhortation relates to what he said earlier in which he demonstrated that the things which we might endure at the hands of those who reject our faith and our God are tiny in comparison with the huge reward which awaits us in the next life. Ambrosiaster then encourages everyone to be prepared in the event they come under persecution because the promised rewards are so great that our mind will have peace during any tribulation and increase in hope.⁶

We then turn to early church preacher Chrysostom who noted that whatever sufferings we may go through, are restricted to this life, but the blessings we will receive for being faithful will stretch out into eternity. Paul had no way of giving a detailed description of those blessings or explaining them in full. But he gives them a name which is used of things we especially desire and calls it “glory.”⁷ In another sermon Chrysostom declared that even if each day we were put to death for our faith, something nature could not comprehend even if we are asked to put mind over matter, still that would not compare to the blessings we are destined to receive or the glory due to be revealed in us.⁸

Then we look at what Pelagius meant when he wrote that Paul wants to recommend our hope in future glory so that we are prepared and committed to endure any present afflictions with greater assurance. It is impossible to think that God would ask any believer to suffer through anything that compares to the heavenly glory that awaits them. This is not a matter of bargaining with God. But whatever we might suffer that brings death, it is far less than what Jesus suffered for our sins. Through His passion in the past our sins were forgiven so that in the future we are granted eternal life. And in that eternal abode we will enjoy the company of angels, the splendor of God’s throne, the beauty of heaven, and other things which have been promised those who endure unto the end.⁹ Pelagius cites what Paul said about this to the Colossians: “At the moment, though, this future glory is hidden with Christ in God.”¹⁰ He also notes what the Apostle John had to say: “It does not yet appear what we shall be, but we do know we will be like Him.¹¹”¹²

Martin Luther expresses what we would call today, “No pain, no gain.” Or as I like to say, “Suffering is nothing, if it achieves something.” Fellow reformer John Calvin agrees that to some it would seem odd to require believers to pass through various afflictions to enter celestial glory, unless we agree that when compared to the suffering that will quickly pass away, with the greatness of the glory that will last forever, it makes sense. Calvin goes on to point a finger at the Roman Catholic seminary professors of his day. He does not feel that they have taken the time to really study and understand what Paul is saying here. Instead, they have come up with an alternate reality. They have replaced, “what works for the believer” with “what the believer works for.” The Apostle Paul is not trying to compare our grief with our glory. Instead, he wants to help believers see that one day they will lay down their cross in exchange for a crown. By doing this he hopes to confirm in the minds of the faithful the value of patience.¹³

George Bull (1634-1710), Lord Bishop of St. David’s church in England, confirms what Calvin said by pointing out that this horrid doctrine of good works bringing us glory should not be sanctioned by the church Christ established. The idea that any merit gained by good works can be transformed into heavenly glory is totally unscriptural. Such transformation cannot be found even among angels, let alone the children of fallen and sinful Adam.¹⁴ But it was the Apostle Paul who put this in perspective in verse 28: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.”

Robert Haldane has an enlightening way of explaining how our present sufferings pale by comparison to our future glory when he says that the Apostle Paul was reminding those in Rome that all the suffering they endured for Christ’s sake was God’s way of bringing them to even greater glory. That’s why he encourages them to endure affliction with courage and class because there is no comparison with what they will enjoy in glory. Haldane points out that in order to inspire the Israelites to face whatever difficulties they run into with resolve God had spies bring out delicious fruit from the Promised Land while they were still in the desert. By the same token, our blessed Lord permitted some of His disciples to witness His transfiguration, when His face lit up like the sun, and His raiment turned brilliant white. This was intended to inspire them with a burning desire to see the coming heavenly glory with their own eyes, something they only saw at a glance on the mountain with Christ. They were also invited to see our Lord’s transfiguration to instill in them greater patience when going through troubles and trials. Haldane sees a similarity in how God acts towards His people when they suffer in this world. He lets them have a little taste of heaven by allowing them to enjoy a measure of that peace which passes all understanding,¹⁵ This is just a foretaste of the glory that is yet to be revealed.¹⁶

Charles Hodge continues this same theme in his commentary. He writes that since the glory promised us so outweighs our suffering, that the idea of merit, whether earned or given, shouldn’t even be part of the discussion. It is altogether foreign to the context. For it is not the ground on which eternal life is bestowed, but the greatness of the glory that the saints are to inherit which the Apostle desires to illustrate.¹⁷ Preacher Charles Spurgeon says that Paul saw there was no real symmetry between the sufferings of the present with the glory of the future. For him, the sufferings down here seemed to be but like a single raindrop, while the glory up there is a boundless ocean.

Spurgeon then goes on to point out the glory that awaits us has not yet been fully revealed in us, but it has been revealed to us. We can read the revealed glory yet to come in Scripture, but how grand will be the glory when it is revealed in us! We shall be full of glory. Right now we see it only in part, but when it is revealed in His people, it will be to His praise forever and ever! But God has promised that this will also lead to our eternal joy. So if we are suffering now, then let us stand strong as we await something better that is yet to come. Furthermore, don’t become impatient in the meantime? Why not? Because we wait with patience and bear our appointed burden until the time comes for us to lay it all down? It’s because we not only wait patiently but with hope. Just as a woman endures the discomfort of carrying a child in her womb, so we too must realize that once these pain and pangs which precede birth are over, what a glorious day that will be when all of God’s glory is revealed!¹⁸

Frédéric Godet says that Paul does not say that he was persuaded about this by someone else, nor does he say that it just dawned on him one day. Rather, Paul uses the Greek word logizomai, which basically means: logic to explain how it came to him. Throughout the NT this word is variously translated into English as, “impute,” “reckon,” “count,” “reasoned,” etc. In other words, Paul used reason and made a calculation that led to his conclusion that whatever suffering believers must go through, it pales in comparison to the glory God will reveal in them. As Godet see it, the Apostle Paul is trying to get the point across that when he compares the miseries he was going through down here with the glory awaiting him in the future, when they are put on the scale of reasoning, the glory far outweighed the misery.¹⁹ Godet goes on to say that although this glory is yet to be revealed, it already exists not only in the plan of God decreed to us, but also in the glorious person of Christ, whose appearing will be visibly displayed for us to see with our own eyes.

I like how Puritan preacher Charles Simeon expresses it. He challenges us that when people complain that trials are heavy and they are ready to faint, just show them what they have to gain or lose. First, explain the good they not only lose down here by giving up but the good they lose in the future. Then compare the troubles they have down here with the troubles they will not have over there. How can the joy they expect to have in this world even compare with the joy in the world-to-come? What good is it to live for a short time without God down here and forfeit living with God forever up there? None of it makes any sense. Why trade any short misery here on earth for the endless rejoicing heaven? The one idea is man-made, the other is God-made. So let’s put an end to murmuring, and be willing to bear our present afflictions in expectation of the benefit that will result in the end.²⁰ At the same time, it is foolish for anyone to believe they can make themselves suffer in order to gain greater glory with God.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXVI)

Speaking of being joint-heirs with Christ, Charles Spurgeon follows this same theme by noting that all members of God’s family are not just co-heirs, but equal-heirs. As such, Abraham and all the patriarchs are not heirs of more than those who will be born into God’s kingdom the day before our Lord returns. Then Spurgeon asks: “Heirs of what?” He goes on to say that we are heirs of what God chooses to give and He has promised to give of Himself. If this is true, then nothing more need be said. Spurgeon then makes reference to the troubles and trials that the prophet Jeremiah suffered because of preaching the word God gave him. Yet, in the midst of his sorrows he stated: “I said to myself, the LORD is my inheritance, therefore, I will put my hope in Him.”¹ For Spurgeon, this is a blessed co-partnership – this fellowship: joint-heirs with Christ. What a joy to take part in the whole heritage of grace, as well the heritage of suffering that allows us to be part of God’s glory.²

Frédéric Godet has a lengthy commentary on this verse, but it is worth looking at some of what he says. For Godet, Paul is using an expression chosen specifically to impress us with the grandeur of what has been promised: being co-heirs with Christ. Such loftiness of holding the title as heirs of God could have easily been overlooked had not Paul taken what some would consider an abstract idea and made it tangible by adding concrete facts. Godet explains that being an heir with Christ does not mean that it is first given to Him and then He gives it to us. Rather we will be given possession of the inheritance at the same time as He receives it from the Father so that we receive the divine possession with Him.

Godet goes on to say that in order to get a better view of what it means to be called joint-heirs with Christ, we should consider what the relationship between Christ and the Father really entails. By doing so, we should have a better understanding of what we are hoping for as children of God.³ In order to come into possession of the inheritance, one precondition must be met: only if we suffer with Him. Paul no doubt knew that as ambitious and excited some are to stand in Christ’s glory with Him, they are equally as likely to recoil from any thought of having to go through suffering to get there. But it is precisely in suffering that the cohesive bond between Christ and His followers is strengthened. That’s why, when qualifying as His joint-heirs, we are drawn closer and closer to Him. As Godet sees it, we can only take possession of the glorious heritage by accepting and doing our part in the common inheritance of suffering as He did.⁴

Douglas Moo believes that to better understand what Paul has said here we should combine Romans 8:14-17 with Galatians 4:3b-7. He points out that in both passages, Paul talks convincingly about how believers are transformed from being slaves of sin to sons of God through the sacrificial death of Christ. That was the reason He was sent to be one of us. This elevated status was acquired through the process of adoption. And being adopted is tied to the indwelling of the Spirit of God. It is the Spirit who makes us aware that we now belong to God as His dearly loved children. Not what someone else says or claims, but the personal testimony inside our heart and mind as the Spirit agrees with our spirit that this transformation has happened. Being God’s children then leads to our being His joint-heirs.⁵

Jewish scholar David Stern agrees with Dr. Moo on examining this in the context of verses 14-17. He asks the question, “How do we know that the Spirit will empower us to obey the Torah, as promised in verses 1–13?” We get the answer from Paul’s guarantee as a God-appointed Apostle to the Gentiles that the Good News he brought contained an inspired message of hope. That message is clear: We who trust Yeshua will one day share in His glory. So what Paul is saying here is that God put His Spirit inside all believers to give them the assurance and confidence that it is all true. Also, that we will be victorious no matter what sufferings, discouragements, and doubts we meet along the way.

Says Stern, the first part of this blessed assurance is that the Spirit within us is God’s Spirit. This is the identical Spirit that moved over the face of the waters on the first day of creation.⁶ The same Spirit who inspired the prophets.⁷ It is by the same Spirit who is co-equal with God the Father and Yeshua the Son,⁸ that we are being led. The second part of the assurance is certified by our being bonafide adopted children of God. We do not follow Yeshua as slaves which would imply alienation because we would not be serving Him willingly. Also, our relationship with God is one of deep intimacy, the kind that allows children to lovingly call their father “Papa.”⁹ Furthermore, the family relationship we have with the Father is not only personal but legal. This is what makes us heirs of God as joint-heirs with the Messiah, our divine brother.”¹⁰

Stern then goes on to say that this adoption by God to become His children is only for those who are led and follow the leading of God’s Spirit. Another way of saying it is only those who have put their full trust for salvation in Yeshua. He alone is the one who sends the Spirit.¹¹ Also, those who do not have Yeshua in their hearts are not in the Father’s heart either.¹² And for everyone who believes in God the Father and Yeshua the Son, the Spirit of God Himself bears witness with our own spirit that we are children of God. But we must keep believing, hoping, and waiting because the adoption process will not reach its ultimate climax until our whole bodies are redeemed and set free,¹³ so we can become like Him.¹⁴ Adoption is so important because it follows reconciliation; on our being restored to God’s favor from our former condition as His enemies and becoming His family and friends.¹⁵

Stern concludes with by making note that in many Western societies individuals who have been adopted are stigmatized as not being real or genuine members of the family. But in God’s eyes, adoption is a very positive state of being. Those who have been adopted are first-class children of God. Furthermore, they become legitimate joint-heirs with the Messiah. That’s why as babes in Christ we can grow up gratified at having been chosen by God and adopted into the elect family of the redeemed. And the big difference between normal human adoption and God’s divine plan of adoption is that all who are chosen are then born-again into the family of God. Does it get any more real! As such we have been transferred from death to eternal life by God the Father at His own bidding¹⁶.¹⁷

Verse 18: We have pain and sorrow now, but these are nothing compared to the great glory that will be given to us.

Paul also wants the Roman believers to know that this is not what we would call today, “bait and switch.” That means, a person is promised one thing for their compliance, but when they finish they are given something totally different. One serious problem found in current preaching and teaching in the church is that all emphasis is placed on the glory and blessings of the Christian life, while the hardships and persecution are left untouched. Jesus made it clear when He said: “When you are reviled and persecuted and lied about because you are my followers – that’s wonderful! Be happy about it! Be very glad! for a tremendous reward awaits you up in heaven.”¹⁸

As Paul neared the end of his missionary journeys, he told those who came out to hear him preach: “Life is worth nothing unless I use it for doing the work assigned me by the Lord Jesus – the work of telling others the Good News about God’s mighty kindness and love.”¹⁹ We must keep in mind that part of that ministry involved persecution, beatings, being jailed, fleeing or his life, and eventually being tried and martyred for the sake of the Gospel. Because of this, he was able to tell the Corinthians: “These troubles and sufferings of ours are, after all, quite small and won’t last very long. Yet this short time of distress will result in God’s richest blessing upon us forever and ever! So 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. The troubles will soon be over, but the joys to come will last forever.”²⁰

The writer of Hebrews uses Moses as an example of such dedication: “It was by faith that Moses when he grew up, refused to be treated as the grandson of Pharaoh, but chose to share ill-treatment with God’s people instead of enjoying the fleeting pleasures of sin. He thought that it was better to suffer for the promised Christ than to own all the treasures of Egypt, for he was looking forward to the great reward that God would give him.”²¹

Even the Apostle Peter, who knew what it was to suffer for the cause of Christ, had this to say: “So be truly glad! There is wonderful joy ahead, even though the going is rough for a while down here. These trials are only to test your faith, to see whether or not it is strong and pure. It is being tested as fire tests gold and purifies it—and your faith is far more precious to God than mere gold; so if your faith remains strong after being tried in the test tube of fiery trials, it will bring you much praise and glory and honor on the day of His return.”²²

So Paul tells the Colossians: “When Christ who is our real life comes back again, you will shine with Him and share in all His glories.”²³ And when he wrote the anxious saints in Thessalonica he encouraged them by saying: “I would say to you who are suffering, God will give you rest along with us when the Lord Jesus appears suddenly from heaven in flaming fire with His mighty angels… When He comes to receive praise and admiration because of all He has done for His people, His saints, you will be among those praising Him because you have believed what we told you about Him… Then everyone will be praising the name of the Lord Jesus Christ because of the results they see in you, and your greatest glory will be that you belong to Him. The tender mercy of our God and of the Lord Jesus Christ has made all this possible for you.”²⁴

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXV)

When writing to his friend Titus, Paul made this point: “Because of His great kindness; we can now share in the wealth of the eternal life He gives us, and we are eagerly looking forward to receiving it.”¹ The writer of Hebrews was also convinced of this promise and stated: “God also bound Himself with an oath, so that those He promised to help would be perfectly sure and never need to wonder whether He might change His plans.”² Therefore, whatever we receive from God is not due to any good works we may do, but through the work done by Christ, and Christ alone. Consequently, it is our obedience and faithfulness to God’s word and God’s ways that reap the dividends promised to Abraham and confirmed in Christ. That’s why Paul says that we have become joint-heirs with Christ.

Jesus illustrated this pathway to the promise when He told His followers: “If anyone wants to be a follower of mine, let him deny himself and take up his cross and follow me.”³ This became the message Jesus sent to His disciples after He died on the cross and rose from death: “Wasn’t it clearly predicted by the prophets that the Messiah would have to suffer all these things before entering His time of glory?”⁴ So when Paul went out on his missionary expeditions, he carried the same message with him: “He encouraged them to continue in the faith in spite of all the persecution, reminding them that they must enter into the Kingdom of God through many tribulations.”⁵ That’s why the reward is not given to all who participate, but only those who persevere to the finish line.⁶

When speaking of inheritance, both the Jews and Romans had specific laws respecting heirs whether they be natural or adopted. Before the law was given to Moses we read: “Nowhere in the land were women as beautiful as Job’s daughters to be found, and their father gave them an inheritance along with their brothers.”⁷ However, after the law was issued we read in the Jewish Mishnah that the order of succession became as follows: If a man dies, and has no son, then you must see that his inheritance is passed on to his daughter.⁸ The writer then goes on to say that from this we can conclude that a son takes precedence over a daughter.”⁹ There is no such provision for servants or slaves.

Receiving an inheritance was not only considered high in financial value but also spiritual value. It is said that when a person receives an inheritance that is given by God, they ascend to greatness. However, if sudden worldly wealth causes them to sink down to becoming a hoodlum, if they repent, the Holy One, blessed be He, will raise them up again.¹⁰ No doubt this understanding was in Paul’s mind when he talked about believers becoming heirs and joint-heirs with Christ. Knowing that the trials, tests, and temptations coming their way may try to discourage believers from keeping on. It’s what awaits the true believer at the end that will make it worth everything.

The early church Bishop of Paul’s hometown of Tarsus says that Christ did not suffer in order to get attention, nor did He go through trials and temptations in order for people to sympathize and feel sorry for Him. To suffer with Christ means to be brave during the same tests, persecutions, and rejections that He endured because He preached the Gospel. If we are willing to suffer with Him, then we will be able to stand with Him in glory as well. Such glory is a golden opportunity and should not be seen as something we earn or attempt to get. It is a free gift from a gracious Savior. And that free gift can only go to those who have received remission of their sins¹¹.¹²

Pelagius notes that Paul is saying that the adopted person who is made worthy to be a child of God is also then considered worthy to become a co-heir with His only Son. But this happens only when we are willing to suffer for Him and with Him even as He suffered for us and suffers with us.¹³ But early church bishop Theodoret takes it a step further and says that in real life, not every son is an heir of the one who procreated him. Paul correctly adds heredity, which means passing on characteristics genetically from one generation to another. God was able to do this to His adopted children. That’s why they are not only known as the adopted children of God but Christians because they are Christlike. It is true that God allows the rain to fall on the just and the unjust,¹⁴ but when it comes to being made joint-heirs with Christ, it reveals God’s indescribable love for those He redeemed, called, chose, and made ready to be glorified as His children. Pelagius then poses an important question: Will all those who have been blessed with baptism enjoy these good things, or will only those who gladly accept the fellowship of the Lord’s sufferings as well? That a question the Apostle Paul will attempt to answer.¹⁵

Reformist John Calvin points out that there are various interpretations of what Paul said here. In his own mind, Calvin preferred the following rendering: “We are co-heirs with Christ provided that we enter into our inheritance by following Him down the same path He took going before us.”¹⁶ In other words, there is no need to think of “suffering” as referring to our having to be beaten, carry our own cross, or dying on a cross as martyrs. Paul uses the Greek term sympaschō only once more in 1 Corinthians 12:26. Thayer, in his Greek lexicon, says that as it is employed here, it means to feel what others feel. So when troubles and persecution come our way, we are to respond to them the same way Jesus did. Calvin goes on to say that we should not dread or become fearful when facing such difficulties because Jesus does not let us go through them alone, He is always with us.

Adam Clarke points to the fact that whatever occurs in our lives that may cause anxiety or persecution should be viewed in the light that we are joint-heirs with Christ to God’s promises. Clarke goes on to say that we should not look at it as something we inherit here on earth or in heaven. Our inheritance is God Himself and all that He is and has. Certainly, such an inheritance is far greater and more glorious than heaven itself. Clarke notes that God used His powers so that when He created the soul of man and woman, that nothing less than He Himself would be a satisfactory portion of the mind and soul of His most astonishing creation.¹⁷ This is another way of saying that the true inheritance we receive is not something we enjoy down here on earth and then must leave behind when Christ returns or something we must wait for until the resurrection when we enter the pearly gates of heaven, but something that will be with us both in this world and the world to come.

Robert Haldane gives his view on the Apostle Paul’s teaching that we can clearly prove our adoption as God’s children. He does so with a double confirmation by own spirit and by the Spirit of God. So here he infers that our possession of an eternal inheritance is secure and everlasting. It is easy to see that Paul traces how believers become divine heirs by being God’s children. Even in the everyday world and among most nations, children are the natural heirs of their parents’ possessions. So it follows naturally that believers are heirs because their Father is Almighty God. In Haldane’s view, by declaring us as heirs of the kingdom of God we are thereby reminded that was not something we bought nor something we earned, this inheritance was obtained as something to which we were predestined¹⁸.¹⁹

Albert Barnes notes that this heirship is the result of God treating us like His children along with His Son Christ Jesus. Barnes goes on to say, we all recognize that an heir is one who succeeds to an estate. So the meaning here is that if we are proven to be the children of God, then we are in line to be treated as such and be recipients of His favors. According to some customs, an adopted child receives only part of the inheritance.²⁰ So it is only right that what we receive from God the Father we share with His Son Jesus. The fact that we are united with Christ here on earth contributes to our belief that we will share in His glory up there in heaven. The relationship between Christ and Christians is often referred to in the New Testament. Does Jesus not say: “Because I live, you will live also.”²¹ And did not Paul tell Timothy: “For if we die with Him, we will also live with Him; if we suffer, we will also reign with Him.”²² And did not John hear the words: “To him that overcomes will I grant to sit with Me on My throne.”²³ Barnes is focusing on the unity we have with Christ, God’s Son so that as we suffer together, we will also be glorified together.”²⁴

Charles Hodge gives us additional insight by pointing out that there are three ideas included in these words about our being joint-heirs with Christ. These can be seen as accessories to that which gives character to the main meaning – the right, the certainty, and the unalienable character of the possession. That’s why, when Paul says that believers are the heirs of God, he wants to acknowledge their identity, in, and through, their Redeemer to what is promised, as well as the quality and surety of what they will receive. Does not Paul say: “And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.”²⁵ Also, we have the same assurance expressed here that Paul assured for the Galatians: “Wherefore you are no longer a servant, but a son; and if a son, then an heir of God through Christ.²⁶”²⁷

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER EIGHT (Lesson XXIV)

Albert Barnes shares His insight concerning the witness of God’s Spirit with the believer’s spirit by noting that it is tied to the believer’s adoption as a child of Adam and being made a child of God. It involves the Holy Spirit furnishing evidence to our hearts and minds that we are truly part of the family of God.¹ If someone were to ask how this is done, Barnes would answer: it is not by any revelation of some new, truth; it is not by inspiration; it is not by visible assurance; it is not being told that we are elected to eternal life; it is only by the appropriate effects of the Spirit’s influence being produced in us. When the heart is renewed, and the soul is sanctified, they blossom with love. Love then is transformed into, joy, peace, patience, gentleness, goodness, faithfulness, meekness, and self-control These are the basic elements of authority that you are a child of the King.²

Barnes goes on to say, if a person has these fruit of the Spirit they provide proof positive that the witness between their spirit and God’s Spirit is genuine. Without such evidence, there is no way of knowing. Some may immediately question: If I repeat the Sinner’s Prayer, go to church every Sunday, participate in the praise and worship, read my Daily Devotions and say grace over my meals, that’s not enough to prove that I’m a child of God? Barnes says that the best way to ascertain whether this witnessing of the Spirit to our spirit, is by going to God’s Word with an honest heart and open mind to inquire whether the fruit we see in our lives is, in fact, the fruit that buds, blossoms, and blooms because the Holy Spirit dwells in us. If we do not do this, says Barnes, then it will become clear that any confidence we have of being in good standing with God will be nothing but a wish. And all the visions, and spiritual ecstasies, and fancied revelations we may claim to have had will turn out to be mere delusions. Barnes also feels that the effect of these fruit of the Spirit on the mind is to produce a calm and heavenly attitude. So, when it becomes obvious this heavenly attitude leads to a holy life, then we may rejoice that this is sufficient evidence that we are God’s children. For some, this is hard to accept because they want to garner some credit for their being saved, when in fact it is totally attributed to the grace and sovereignty of God.³

Charles Hodge agrees that the Holy Spirit is not given to produce a submissive and anxious state of mind such as those who are still under the law. Instead, it produces the feelings of affection, reverence, confidence, and enables us, out of the fullness of our hearts as children, to freely call God our Father.⁴ Hodge goes on to point out that readers of the English text do not get the full impact of what Paul was saying here in his Greek composition. He was writing to the church in Rome that had both Jewish and Gentile members. Therefore, he uses both languages to show how both groups refer the God as “Father.” For the Jew, it would be Abba, and for the Greek, it would be Patēr. Hodge also notes that the repetition of these synonyms may be employed to give fuller utterance to a person’s feelings.⁵

Hugo Grotius (1583-1645), a Dutch jurist and philosopher, whose contributions to Armenian theology provided the seeds for such movements as Methodism and Pentecostalism, pointed out in his writing on this part of Paul’s letter that boys often imitate the voices of their fathers as a form of adulation and flattery to repeat what we read in Mark: “Abba, Patēr.”⁶ This interpretation has given some Bible scholars the opportunity to take these Aramaic and Greek words, put them together to form an endearing way of a child saying in English, “Papa Papa.” But it may also be understood as Grotius said, flattering because it repeats the same word in two ways. Here, it appears that Paul was wanting to emphasize how children call to their fathers when they see them come home after being at work all day.

Preacher Octavius Winslow preached against believers living with a spirit of bondage. Their relationship with God under the new covenant dispensation is not the same as that which a slave has to their master, but of which a child has with their father. Did not Paul tell the Galatians: “Because you are His children, God sent the Spirit of His Son into your hearts, the Spirit who calls out, ‘Abba, Patēr.’”⁷ And to the Romans: “The Spirit Himself bears witness with our spirit, that we are children of God.”⁸ Thus he was able to tell the Galatians: “So you are no longer a slave, but God’s child”⁹ Now, with this new spiritual relationship with God, we must strive for a new spiritual motive. We will find it in that single but comprehensive word – LOVE. That’s how our Lord declared it: “If you love me, keep my commandments.”¹⁰ “Anyone who loves me will obey my teaching…Anyone who does not love me will not obey my teaching.”¹¹

It is only after this love floods our heart through the Holy Spirit that we may expect to experience willing obedience. As a result of this Divine principle working in us, the believer does not work to get accepted into a new life. They were given a new life; they were not accepted. You don’t “get” new life, you are “given” new life. This will keep them from feeling compelled to live a holy, self-denying, cross-bearing life as some burden they must now carry as a slave. Rather, it is a joy and privilege as a loving, obedient child that springs from love and gratitude in their heart for what Jesus did that blessed them with having been adopted by God into His family.¹²

Also, preacher Charles Spurgeon says that the spirit of bondage is associated with servants, but not with sons. Our servitude to the law ended when we were ransomed and freed by Christ Jesus. So we are not afraid of the head of the house, we have reverence for Him as a family member, the same as a child has for their natural father. Spurgeon feels that we should all rejoice that we have been adopted into the family of God through the new birth and that the sweetest words which no slave would ever be allowed to pronounce can now be articulated by us when we look up to God and say, “Papa!” It is a child’s word, one of the first ones they learn when they begin to speak. and it runs the same both backward and forward. Oh to have a childlike spirit that, in whatever state of heart we may be, to still be able to say, in the excitement of an infant, “Papa, Papa!”¹³

Karl Barth comments on the Spirit bearing witness with our spirit by saying that ecstasies and illuminations, inspirations, and intuitions, are unnecessary in proving that we are the children of God. He is happy for those worthy to receive them! But misery may overtake those who wait anxiously for such things before they feel comfortable calling themselves a child of the King! We will soon be miserable if we fail to recognize that they are individual gifts. Everything that happens to us and in us can be no more and no less than what the Spirit Himself approves and does. Barth contends that the Spirit Himself can speak far beyond what we in our strength can articulate. The things God speaks about are immeasurably superior to the grandest of which our spirits can utter. He declares something to be true that we could never imagine without Him, He calls us His children.¹⁴

F. F. Bruce explains that the term “adoption” may have a somewhat awkward sound when we hear it mentioned as part of our relationship with God. We must remember that in the Roman empire of the first century AD when a man had no son to bequeath his estate to, he would often adopt a son deliberately chosen to perpetuate his reputation and continue the success of his estate. This adopted son was not one scintilla inferior in status to any son born in the ordinary course of reproduction. So he might as well enjoy his adopted father’s affection even more fully and reproduce the father’s character more worthily because he was personally chosen.¹⁵

John Stott adds to this by also pointing out the uncertainty of whether our “Abba, Patēr” should be said because we have received the Spirit of sonship, or that the Spirit bears witness with our spirit that we are God’s children. He says that if the reasoning is correct, then, “by receiving a Spirit of adoption, it enabled us to cry ‘Abba, Patēr!;”¹⁶ If the second reasoning is true, then the sentence should read: “When we cry ‘Abba, Patēr!’ it is the Spirit Himself bearing witness with our spirit that we are children of God.”¹⁷ The difference is not all that great. In the first case of saying “Abba, Patēr,” the expression results from our having received the Spirit of adoption. In the second case, it is the result of the Spirit’s inward witness that allows us to do so. In Stott’s mind, either way, the indwelling of the Spirit, the warm child’s greeting, and the witness belong together.¹⁸

Verse 17: If we are God’s children, we will get the blessings God has for His people. He will give us all that He has given Christ. But first we must suffer like Christ suffered. Only then we will be able to share His glory.

Here the Apostle Paul offers an interesting sequence on how our calling to be God’s children also gives us an opportunity to share in the glory Christ bestowed on His Father by being faithful. One such occasion was that by dying in obedience to God’s will, Jesus was glorified when His Father raised Him from death just as He promised to do. Likewise, says Paul, if we endure suffering and persecution for His sake we will also share in that same glory.

This was not a new thought with Paul, Jesus shared the same when He said: “Don’t be afraid, little flock. For it gives your Father great happiness to give you the Kingdom.”¹⁹ That’s why Paul could use the same reasoning when he testified before King Agrippa about his call to take the good news to the Gentile world.²⁰ In fact, when he wrote to the Galatians he said: “Now that we are Christ’s we are the true descendants of Abraham, and all of God’s promises to Him belong to us.”²¹ Perhaps Paul included this here to remind the Jewish believers in Rome what he told the Ephesians: “This is the secret: that the Gentiles will have their full share with the Jews in all the riches inherited by God’s sons; both are invited to belong to his Church, and all of God’s promises of mighty blessings through Christ apply to them both when they accept the Good News about Christ and what He has done for them.”²²

As a young lad, I was always captivated by the early days in American history. After reading the books by author Zane Grey, I was so good in my high school American History class they kicked me out! Sent me to the library to write an essay. So I wrote one on glass blowing in the USA, got an A+ and didn’t have to go back to that class the rest of the year!

I read what was available back then on an event that became known as Thanksgiving Day. But the more I got into history, I discovered that the whole story had not been told. Then one day I heard on the radio one of the enlightening recollections of the true story of Thanksgiving. It was given by radio host Rush Limbaugh. It is somewhat lengthy to reproduce here, but you can either read or listen to it at the following hyperlink:

https://www.rushlimbaugh.com/daily/2016/11/23/the_true_story_of_thanksgiving-2/

The point that jumps out at me each year on Thanksgiving Day is how so many people only gather as families to give thanks on one day of the year when it should be every day of the year. I like the way Paul explained it to the Thessalonians: “When is all this going to happen? I really don’t need to say anything about that, dear brothers and sisters, for you know perfectly well that no one knows. That day of the Lord will come unexpectedly, like a thief in the night. When people are saying, ‘All is well; everything is quiet and peaceful’—then, all of a sudden, disaster will fall upon them as suddenly as a woman’s birth pains begin when her child is born. And these people will not be able to get away anywhere—there will be no place to hide…So dear brothers and sisters, warn those who are lazy, comfort those who are frightened, take tender care of those who are weak, and be patient with everyone. See that no one pays back evil for evil, but always try to do good to each other and to everyone else. Always be joyful. Always keep on praying. No matter what happens, always be thankful, for this is God’s will for you who belong to Christ Jesus.”¹

In other words, by being thankful at the start of each day, thankful during the day, and thankful at the end of the day. So when your life comes to an end or the end of this dispensation of grace with the coming of the Lord, it will not leave you disappointed that you didn’t take time to give God thanks for saving you, keeping you, protecting you, and coming back to get you. – Dr. Robert R Seyda

GOD IS NOT GOD JUST ON SUNDAY

After David became king of Israel and Judah, there were many who were not impressed with a man who spent so many years in the hills and caves like a fugitive running for his life. He was more like a maverick than of a monarch. Many did not go along with all of David’s decisions. They especially disliked his aggressive and combative ways against the Philistines and his overzealous worship of God as ruler and king of the land. Some wanted a more secular king, one who did not wear his religion on his sleeve and make them look bad because of his dedication, and putting God advice first in all his decisions. But David knew who had stood by him and brought him through again and again. So he devoted himself to pleasing his Master rather than man.

“Why are so many nations experiencing civil unrest; why have their unbelieving leaders lost touch with reality. These leaders have become so arrogant that they are united in their efforts against the LORD Eternal and His Anointed. ‘Let’s get rid of their power over us,’ they say; ‘let’s free ourselves from their influence.’ But the One sitting on His throne on high, our Divine Master, just laughs at their foolishness. ‘Listen, all you leaders, wise up; start disciplining yourselves if you expect to continue governing your people! Submit yourselves to the LORD Eternal with reverence and awe as you kneel trembling before Him. Treat Him with all the respect He deserves; don’t cause Him to be upset with you, even for a moment, thereby running the risk of losing everything. Then count your blessings when you make Him the One you depend on for your life and safety.’” Psalm 2:1-4, 10-12

Reflection: A prairie farmer in a small town café out in the Midwest USA boasted openly in the presence of a local pastor as to why he didn’t need to attend church. “This year I plowed my fields on Sunday, planted my seeds on Sunday, sprayed the weeds on Sunday, and harvested my crops on Sunday. As a matter of fact, this past October I brought in my best harvest ever!” The minister knew the farmer was trying to provoke a response by suggesting that attending church on Sunday was not all that important, so he replied gently to him, “You know, God is not limited to Sunday. His displeasure for not respecting Him involves more than one day a week.”

In other words, the farmer thought God owned only one day of the week. That’s why some people don’t understand how believers can give Him their reverence every day of the week. We must remember, that not everybody is going to applaud and fully support what God has called us to do. Believe it or not, there are some people hate giving God more than one day a week. If they are asked to come to church several times a week, they feel that God is taking time that belongs to them. Following God’s guidelines, even at the expense of some personal wants and wishes cannot be compared to the heavenly reward awaiting those who remain faithful. Keep in mind, whatever goals we may select in life when they have God’s approval they are worth giving Him every day of our life. – Dr. Robert R Seyda