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THE STATE OF GOD’S CHILDREN
MUCH is spoken in Scripture respecting the happiness of the saints. And doubtless they are on many accounts the most blessed people upon earth. But they also experience in a great degree the sorrows that pervade the universe. It is not in this, but in the future world, that they are to attain perfect uninterrupted felicity.
The Apostle is here encouraging the afflicted Christians to endure their trials patiently, in expectation of a rich eternal recompence. He tells them that the whole creation were supported under their present sufferings by a hope of some happier state: and that he himself, notwithstanding the privileges he enjoyed, participated with them in the common lot.
From his words we are led to consider,
I. The state of the creation at large—
This is fully developed in the four verses preceding our text. There are however considerable difficulties in those verses; but chiefly arising from the inaccuracy of the translation. Read them thus, and the main difficulties will be overcome: “The earnest expectation of the creation waiteth for the manifestation of the sons of God: (for the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same;) in hope that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now.” Thus, by translating the word ê ô ß ó é ò , creation, and the word ὅ ô é , that, and by inclosing a part in a parenthesis, the whole will be made clear, and to a certain degree easy.
[The whole creation was reduced to a very deplorable condition by the fall of man. The material world underwent a most awful change: cursed was the ground for man’s sake: the earth rendered barren without continual and laborious culture, or fruitful only in briers and thorns, which, if left unrestrained, would speedly overrun it: and the atmosphere rendered the fatal source of storms, and tempests, and pestilential vapours for the destruction of man [Note: Gen_3:17-18.]. The animal world, first subjected to man’s controul, and innoxious in all their habits, had such a change wrought within them, that they all of various orders prey one upon another, and are more or less arrayed in hostility to man. The rational world partook more largely still of this fatal change: for man universally, and without exception, was despoiled of the Divine image, and corrupted in all his faculties, whether of mind or body, and subjected to innumerable diseases, and miseries, and death.]
But things shall not always continue thus—
[There is a time coming, when God will manifest himself in a more especial manner to his own people; and it is therefore called, “The manifestation of the sons of God:” and then shall the sentence denounced against the whole creation be reversed, in order that every creature, according to its capacity, may partake of that universal blessedness. The material world will become again what it was at first, beautiful in all its parts, fertile to the utmost extent of man’s necessities, and salubrious throughout every place and every clime. The animal world shall have all their venomous propensities removed, and the prophet’s description shall be fully realized among them, “the wolf dwelling with the lamb, and the leopard lying down with the kid; and the calf and the young lion, and the fatling together; and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand upon the cockatrice’ den: they shall not hurt nor destroy throughout God’s holy mountain [Note: Isa_11:6-9.].” The whole rational world shall then be converted unto God; “for the knowledge of the Lord shall cover the earth, as the waters cover the sea.”
Thus throughout the whole creation shall, to a certain extent, the paradisiacal state be restored.]
Now, as this will be a state of inconceivable blessedness, the whole creation is represented as looking and longing for it—
[It will be remembered that our blessed Lord was foretold as “the person whom all nations desired.” Now he was foretold under that character, not because all nations did desire him, but because all nations, if they had known him, would have desired him. So here the whole creation is said to look and wait for the day spoken of in my text, not because they do indeed expect it with such solicitude, but because they would expect it in that way, if they were fully apprised of the blessedness attendant on it. And, as in other passages of Holy Writ, the woods and the hills are often spoken of as participating in, and expressing, the joys of God’s people; so here, by a very strong figure, the whole creation is represented as stretching forth the neck [Note: ἀ ð ï ê á ñ á ä ï ê ἱ á .], with eagerness, in looking for it, and groaning with impatience [Note: ó õ ó ô å í Ü æ å é .] for its arrival; yea, and as experiencing the pangs of parturition till they shall be liberated from their present burthen [Note: ó õ í ù ä ß í å é .]. Nor are these expressions at all too strong, if the different parts of the creation were capable of discerning and appreciating the blessedness of the change that shall await each in its proper sphere, and to the full extent of its capacity. Every part is at this time “under the bondage of corruption,” that is, under the curse introduced by sin; and every part, according to its capacity, shall be delivered from that bondage, and be brought, so far as it is capable of it, into a participation of the “liberty that shall then be accorded to the children of God.” These were the feelings assigned to the inanimate creation at the first advent of our Lord in his abased state [Note: Psa_96:11-13; Psa_98:4-9.]; and the same creatures may well be said to pant for a renewal of their joys, when our Lord shall come again to establish his kingdom over the face of the whole earth.]
But all this may, almost without a figure, be uttered as descriptive of,
II. The state of God’s children in particular—
These have already the foretaste of these joys in their own souls—
[The “first-fruits” were a part of any produce, devoted to God as an acknowledgment that the whole was from him: and whilst they sanctified the whole harvest, they assured to the possessor the full enjoyment of it [Note: Deu_26:2; Deu_26:10-11. Pro_3:9.]. Now the harvest of “the Spirit” is that abundant effusion of holiness and happiness which God will pour forth on his people in the latter day, not unlike to what they enjoyed on the day of Pentecost, or to that which our first parents possessed in Paradise. And “of this Spirit God’s people have now the first-fruits.” They are renewed in the spirit of their mind after the very image of their God in righteousness and true holiness: and, with this renewal of their nature, they are also “filled with joy of the Holy Ghost;” even with a “joy that is unspeakable and glorified.” Now it might be supposed that these, by reason of their present attainments, would be less anxious for the promised period before referred to, when the whole creation shall be restored, as it were, to its primeval purity and happiness. But the very reverse of this is the case: for in every age these are the persons who most pant and long for the promised felicity. Yes, says the Apostle, “ourselves who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, even the redemption of our body.”]
Of the joys they now experience they look forward to the everlasting consummation—
[“Believers are now the children of God [Note: 1Jn_3:1.],” his children both by adoption and grace. Now adoption, amongst the Romans, was two-fold; first, private, in the house, and afterwards public, in the forum. The former of these every believer has received already through the operation of the Spirit of God upon his soul [Note: ver. 15, 16.]: but for the latter he waits till that period when God shall come to gather together his elect from every quarter of the world, to restore to every soul its long mouldered body, and to make the whole man, in body and soul, eternally blessed in his presence. That is the period when “the body will enjoy the redemption” that has been long since possessed by the soul; and a blessedness will be then imparted to the whole man, of which his present most exalted happiness is but an earnest and foretaste. Now the believer knows that that period shall arrive: and he longs for it, and “groans within himself,” through the ardour of his desires after it. Even here his anticipations of it have been sweet, infinitely beyond the powers of language to express, (“a joy unspeakable;”) what then shall the full possession be in the complete enjoyment of his God? From the private adoption, by the testimony of the Spirit, he has been almost wrapt at times into the third heaven, notwithstanding the clog which his body has imposed upon his soul. What then shall the public manifestation of this honour in the presence of the whole assembled universe be, when his “redeemed body” shall possess all the purity and perfection of his soul, and not only partake of all the joys of his soul, but aid the sold in its everlasting possession of them? I wonder not that “St. Paul groaned in this body, being burthened; yea, that he groaned, earnestly desiring to be clothed upon with his heavenly house, namely, with his body in its renovated and perfect state [Note: 2Co_5:2-5.]. This ought to be the state of every true believer; and it will be in proportion as he lives nigh to God, and has “his conversation in heaven.”
By some the period referred to in my text is supposed to commence at the Millennium, of which time St. Peter speaks when he says, “We look for new heavens and a new earth, wherein dwelleth righteousness [Note: 2Pe_3:13.].” And, if any find comfort in that view of the subject, I would not move a finger to rob them of it. I have no objection to persons following their own views of Scripture truth: every man has the same right to do it as I myself have. But, when these uncertain matters are made the subject of disputation in the Church of God, to the creating of dissensions and divisions, and to the turning of the minds of pious persons from the more clear and fundamental truths of the Gospel, then I bitterly regret it, and am ready to weep over it as “a device of Satan to turn men from the simplicity that is in Christ.” If any choose to apply this passage to the Millennium, and to look for its accomplishment then, let them: but let them bear with those who cannot see with their eyes, or feel that there is any advantage in their views. Let all agree in this, to look and groan inwardly for the time of their consummate felicity, whether it occur at a little earlier or a little later period: for this is the point in which all are to agree; and in this consists the highest attainment of the Christian life: “We come behind in no gift, whilst we are waiting for the coming of our Lord Jesus Christ [Note: 1Co_1:7.]” to perfect our felicity; and we are sure, that “to those who so look for him, he will appear a second time unto their everlasting salvation [Note: Heb_9:28.].” My prayer therefore for all of you, my brethren, is, “The Lord direct your hearts into the love of God, and into a patient waiting for Christ [Note: 2Th_3:5.].”]
That I may bring this subject home more powerfully to men’s business and bosoms, I would add,
1. Let us not take up our rest in this world—
[This world is but a passage to a better, a wilderness which we must pass through in our way to the heavenly Canaan. As to our present accommodations, we need not be much concerned, whether they be a little more or less suited to our present convenience. We are but “pilgrims and sojourners here,” hoping in due season to attain our rest hereafter. Let us then look forward to “that rest which remaineth for us,” and under all existing difficulties derive our consolations from the prospect of the happiness that awaits us. This is, not the duty merely, but the high privilege, of the Christian. This it is which raises the Christian above all the world besides. What are crowns and kingdoms, if a man have no prospect beyond the grave? On the other hand, What is martyrdom itself to one who sees it as the very door of heaven, and knows that the body which agonized for a few moments, shall reign in glory for evermore? I say then to every one amongst you, “Set not your affection on things below, but on things above, where Christ sitteth at the right hand of God,” and where “all who suffer with him now, shall be glorified together with him “to all eternity.]
2. Let us press forward more earnestly after the happiness reserved for us—
[Who can conceive the blessedness of that state to which we are hastening? If “eye hath not seen, nor ear heard, nor heart conceived the things which are enjoyed by God’s people in this present world,” how much less can any just conception be formed of their future state? If the possession of the first-fruits be so glorious, what must the harvest be! If the privilege of being God’s children be so delightful now, that the very hope of it raises us above all the joys or sorrows of this present world, what shall the full manifestation of it be when all the interests of time and sense are for ever passed away? Let us then survey more and more the blessedness of heaven, where we shall behold face to face that Saviour who died for us, and be with him for ever, possessing, according to their capacity, all the fulness of his beauty, his felicity, and his glory. Dear brethren, let this prospect swallow up every inferior consideration, and animate us to run with ever increasing diligence the race that is set before us. Let us “forget all that is behind, and reach forward to that which is before, and press on with all imaginable ardour for the prize of our high calling in Christ Jesus.” And, in the desire of that full blessedness, let us cry continually with the beloved Apostle, “Come, Lord, and take me to thyself; yea, come, Lord Jesus, come quickly.”]