17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. (Romans 8:17-25 KJV)
From Suffering to Glory
In these words the apostle describes a fourth branch of the happiness of believers, namely, a title to the future glory. This is annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons prepares us for it: If children, then heirs (Ro 8:17). In earthly inheritances only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit of their own, but as heirs, purely by the act of God. The saints are heirs though in this world they are heirs under age (Ga 4:1-2). Their present state is one of education and preparation for the inheritance. This should comfort the children of God, how little soever they have in possession, that being heirs, they have enough in reversion.
The honour and happiness of an heir lie in the value of what he is heir to. We read of those that inherit the wind; but the saints are heirs of God (Ps 16:5-6), priests that have the Lord for their inheritance (Nu 18:20). The vision and fruition of God make up their inheritance: God himself will be with them, and be their God (Re 21:3). They are also joint-heirs with Christ, who as Mediator is the heir of all things (Heb 1:2). Believers, united with him, shall inherit all things (Re 21:7), partake of his glory (Joh 17:24), and sit with him on his throne (Re 3:21).
This future glory is spoken of as the reward of present sufferings: If so be that we suffer with him, that we may be also glorified together (Ro 8:17). The church was then in an afflicted state; to be a Christian was to be a sufferer. But they suffered with Christ—for his sake and honour, and for a good conscience—and should be glorified with him. If we suffer, we shall also reign with him (2Ti 2:12). Though we may be losers for Christ, we cannot be losers by him in the end.
Paul balances the two: The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Ro 8:18). The sufferings strike only at things of time, are but light afflictions and for a moment (2Co 4:17). The glory is a weight, an exceeding and eternal weight, yet to be revealed (1Co 2:9; 1Jo 3:2). It shall be revealed not only to us, but in us, to be enjoyed forever. The sufferings cannot merit that glory; much less can doing. They are small, short, and concern the body; the glory is great, eternal, and concerns the soul. Paul speaks not rashly, but from deliberate consideration, reckoning as an arithmetician balances an account. He sums what is lost for Christ and finds it little; he sums what is secured by Christ in glory and finds it infinite. He knew both by experience—what sufferings were (2Co 11:23-28) and what glory is (2Co 12:3-4). The reproach of Christ appears riches to those who have respect to the recompense of reward (Heb 11:26).
This glory is also the accomplishment of the saints’ hopes: For we are saved by hope (Ro 8:24). God by his Spirit would not raise such hopes only to disappoint them (Ps 119:49). Hope deferred makes the heart sick, but when the desire comes, it is a tree of life (Pr 13:12).
Even the creation waits for it (Ro 8:19-22). By the creature Paul means the frame of nature, especially this lower world. Because of man’s sin, the ground was cursed (Ge 3:17), and the whole creation was made subject to vanity, under the bondage of corruption (Ro 8:20-21). There is enmity, decay, and disorder, much beauty gone, and often creatures are abused to serve sin. Yet this is not willingly, but by reason of him who subjected it. Still they bear this yoke in hope, for the creature itself shall be delivered into the glorious liberty of the children of God (Ro 8:21). They now groan and travail together (Ro 8:22), burdened by man’s sin, but at the restitution of all things they shall be renewed (2Pe 3:13; Re 21:1). Then shall be glory even upon them, as suitable to their nature as the glory of the children of God is to them (Ps 96:10-13; Ps 98:7-9).
The saints themselves also wait (Ro 8:23-25). Having received the first-fruits of the Spirit, they groan within themselves, longing for the adoption, the redemption of their body. Though the soul be the principal part, God has declared himself for the body also. The resurrection is the redemption of the body, rescued from the grave and made like Christ’s glorious body (Php 3:21; 1Co 15:42). This is the adoption manifested and perfected, when God publicly owns his children before the world (Ro 1:4; Heb 2:10). Till then, adoption is not complete.
Thus our present state is one of hope. We do not yet possess, but wait in patience. Faith respects the promise, hope the thing promised; faith is the evidence, hope the expectation of things not seen (1Co 13:13). The way is rough and long, but he that shall come will come, and will not tarry (Heb 10:37).