.The freedom of believers from condemnation. Their privileges as being the children of God. Their hopeful prospects under tribulations. Their assistance from the Spirit in prayer. (26,27) Their interest in the love of God. Their final triumph, through Christ.Believers may be chastened of the Lord, but will not be condemned with the world.

Romans 8:18 (KJV) 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. Jubilee Bible.

By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully.

And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law.

The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for ( ) sanctified soul is a living soul; and that life is peace.

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The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. Ye are not in the flesh, but in the Spirit.

Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt lustings, they will certainly perish in their sins, whatever they profess.

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And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state.

And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time!

Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity.

The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God.

Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements.

The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken.

Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son.

In this life they are in part renewed, and walk in his steps. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way.

This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. Whom he called, them he also justified.

None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory.

This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian.

He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt.

Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Does your soul say within you, Oh that he were mine! And oh that I were his; that I could please him and live to him!

Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such.

God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners!

Though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die.

Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not.

Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever. CONCLUSION OF THE WHOLE ARGUMENT-THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS.In this surpassing chapter the several streams of the preceding argument meet and flow in one 'river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,' until it seems to lose itself in the ocean of a blissful eternity.FIRST: The Sanctification of Believers ( ).1. There is therefore now, &c.-referring to the immediately preceding context OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c. The subject with which the seventh chapter concludes is still under consideration.

The scope of is to show how 'the law of sin and death' is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.no condemnation: to them which are in Christ Jesus-As Christ, who 'knew no sin,' was, to all legal effects, 'made sin for us,' so are we, who believe in Him, to all legal effects, 'made the righteousness of God in Him' ( ); and thus, one with Him in the divine reckoning. There is to such 'NO CONDEMNATION.' (Compare, ). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life.who walk not after the flesh, but after the Spirit-The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from, probably as an explanatory comment, and to make the transition to easier.2. For the law of the Spirit of life in Christ Jesus hath made me free-rather, 'freed me'-referring to the time of his conversion, when first he believed.from the law of sin and death-It is the Holy Ghost who is here called 'the Spirit of life,' as opening up in the souls of believers a fountain of spiritual life just as He is called 'the Spirit of truth,' as 'guiding them into all truth' ( ), and 'the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord' ( ), as the inspirer of these qualities. And He is called 'the Spirit of life in Christ Jesus,' because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head.

And as the word ' law' here has the same meaning as in, namely, 'an inward principle of action, operating with the fixedness and regularity of a law,' it thus appears that ' the law of the Spirit of life in Christ Jesus' here means, 'that new principle of action which the Spirit of Christ has opened up within us-the law of our new being.' This ' sets us free,' as soon as it takes possession of our inner man, 'from the law of sin and death' that is, from the enslaving power of that corrupt principle which carries death in its bosom.

The 'strong man armed' is overpowered by the 'stronger than he'; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death-'leading captivity captive.' If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.3, 4. For what the law could not do, &c.-a difficult and much controverted verse.

But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in, but it could not secure its own fulfilment. How that is accomplished comes now to be shown.in that it was weak through the flesh-that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings.God, &c.-The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end.sending-'having sent'his own Son-This and similar expressions plainly imply that Christ was God's 'OWN SON' before He was sent-that is, in His own proper Person, and independently of His mission and appearance in the flesh God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters).

And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself.in the likeness of sinful flesh-literally, 'of the flesh of sin'; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own.and for sin-literally, 'and about sin'; that is, 'on the business of sin.' The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) 'by a sacrifice for sin' (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is.condemned sin-'condemned it to lose its power over men' BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD.

In this glorious sense our Lord says of His approaching death ( ), 'Now is the judgment of this world; now shall the prince of this world be cast out,' and again (the Spirit) shall come, He shall convince the world of. Judgment, because the prince of this world is judged,' that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy.in the flesh-that is, in human nature, henceforth set free from the grasp of sin.4. That the righteousness of the law-'the righteous demand,' 'the requirement' ALFORD, Or 'the precept' of the law; for it is not precisely the word so often used in this Epistle to denote 'the righteousness which justifies' (, ), but another form of the same word, intended to express the enactment of the law, meaning here, we believe, the practical obedience which the law calls for.might be fulfilled in us-or, as we say, ' realized in us.' Who walk-the most ancient expression of the bent of one's life, whether in the direction of good or of evil (, ).not after-that is, according to the dictates ofthe flesh, but after the spirit-From it would seem that what is more immediately intended by 'the spirit' here is our own mind as renewed and actuated by the Holy Ghost.5.

For they that are after the flesh-that is, under the influence of the fleshly principle.do mind-give their attention to ( ).the things of the flesh, &c.-Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.6. For-a mere particle of transition here THOLUCK, like 'but' or 'now.' To be carnally minded-literally, 'the mind' or 'minding of the flesh' ( Margin); that is, the pursuit of fleshly ends.is death-not only 'ends in' ALFORD, &c., but even now 'is'; carrying death into its bosom, so that such are 'dead while they live' (, ) PHILIPPI.but to be spiritually minded-'the mind' or 'minding of the spirit'; that is, the pursuit of spiritual objects.is life and peace-not 'life' only, in contrast with the 'death' that is in the other pursuit, but 'peace'; it is the very element of the soul's deepest repose and true bliss.7.

Because the carnal mind is enmity against God-The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.for it is not subject-'doth not submit itself.' To the law of God, neither indeed can be-In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.8.

So then-nearly equivalent to 'And so.' They that are in-and, therefore, under the government ofthe flesh cannot please God-having no obediential principle, no desire to please Him.9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you-This does not mean, 'if the disposition or mind of God dwell in you'; but 'if the Holy Ghost dwell in you' (see, &c.). (It thus appears that to be 'in the spirit' means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are 'in the spirit').Now-'But.' If any man have not the Spirit of Christ-Again, this does not mean 'the disposition or mind of Christ,' but the Holy Ghost; here called 'the Spirit of Christ,' just as He is called 'the Spirit of life in Christ Jesus' It is as 'the Spirit of Christ' that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him (, ).

Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, 'the Spirit of Christ.' He is none of his-even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!10, 11. And if Christ be in you-by His indwelling Spirit in virtue of which we have one life with him.the body-'the body indeed.'

Is dead because of-'by reason of'sin; but the spirit is life because-or, 'by reason'of righteousness-The word 'indeed,' which the original requires, is of the nature of a concession-'I grant you that the body is dead. And so far redemption is incomplete, but,' &c.; that is, 'If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam' THOLUCK, MEYER, and ALFORD in part, but only HODGE entirely.11. If the Spirit of him that raised up Jesus from the dead dwell in you-that is, 'If He dwell in you as the Spirit of the Christ-raising One,' or, 'in all the resurrection-power which He put forth in raising Jesus.' He that raised up Christ from the dead-Observe the change of name from Jesus, as the historical Individual whom God raised from the dead, to CHRIST, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity ALFORD.shall also quicken-rather, 'shall quicken even'your mortal bodies by-the true reading appears to be 'by reason of.' His Spirit that dwelleth in you-'Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shall yet experience the same resurrection as that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him.' Therefore, brethren, we are debtors, not to the flesh, to live after the flesh-'Once we were sold under sin ( ); but now that we have been set free from that hard master and become servants to Righteousness ( ), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands.' Glorious sentiment!13.

For if ye live after the flesh, ye shall die-in the sense of.but if ye through the Spirit do mortify the deeds of theye shall live-in the sense of. The apostle is not satisfied with assuring them that they are under no obligations to the flesh, to hearken to its suggestions, without reminding them where it will end if they do; and he uses the word 'mortify' (put to death) as a kind of play upon the word 'die' just before. 'If ye do not kill sin, it will kill you.' But he tempers this by the bright alternative, that if they do, through the Spirit, mortify the deeds of the body, such a course will infallibly terminate in 'life' everlasting. And this leads the apostle into a new line of thought, opening into his final subject, the 'glory' awaiting the justified believer.Note, (1) 'There can be no safety, no holiness, no happiness, to those who are out of Christ: No 'safety,' because all such are under the condemnation of the law ( ); no holiness, because such only as are united to Christ have the spirit of Christ ( ); no happiness, because to be 'carnally minded is death' ( )' HODGE. (2) The sanctification of believers, as it has its whole foundation in the atoning death, so it has its living spring in the indwelling of the Spirit of Christ ( ).

(3) 'The bent of the thoughts, affections, and pursuits, is the only decisive test of character ( )' HODGE. (4) No human refinement of the carnal mind will make it spiritual, or compensate for the absence of spirituality. 'Flesh' and 'spirit' are essentially and unchangeably opposed; nor can the carnal mind, as such, be brought into real subjection to the law of God ( ). Hence (5) the estrangement of God and the sinner is mutual. For as the sinner's state of mind is 'enmity against God' ( ), so in this state he 'cannot please God' ( ).

(6) Since the Holy Ghost is, in the same breath, called indiscriminately 'the Spirit of God,' 'the Spirit of Christ,' and 'Christ' Himself (as an indwelling life in believers), the essential unity and yet Personal distinctness of the Father, the Son, and the Holy Ghost, m the one adorable Godhead must be believed, as the only consistent explanation of such language ( ). (7) The consciousness of spiritual life in our renewed souls is a glorious assurance of resurrection life in the body also, in virtue of the same quickening Spirit whose inhabitation we already enjoy ( ). (8) Whatever professions of spiritual life men may make, it remains eternally true that 'if we live after the flesh we shall die,' and only 'if we through the Spirit do mortify the deeds of the body we shall live' (, and compare, ).SECOND: The Sonship of Believers-Their Future Inheritance-The Intercession of the Spirit for Them ( ).14.

For as many as are led by the Spirit of God, they are the sons of God, they, &c.-'these are sons of God.' Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose 'leading'-enjoyed by all in whom is the Spirit of God's dear Son-shows that they also are 'sons of God.' For, &c.-'For ye received not (at the time of your conversion) the spirit of bondage,' that is, 'The spirit ye received was not a spirit of bondage.' Again-gendering.to fear-as under the law which 'worketh wrath,' that is, 'Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit.' But ye have received-'ye received.'

The spirit of adoption, whereby-rather, 'wherein.' We cry, Abba, Father-The word 'cry' is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts.

Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare; and 'Abba' is the Syro-Chaldaic word for 'Father'; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden ( ). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.16. The Spirit itself-It should be 'Himself'beareth witness with our spirit, that we are the children-'are children'of God-The testimony of our own spirit is borne in that cry of conscious sonship, 'Abba, Father'; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, 'in the mouth of two witnesses' the thing is established. The apostle had before called us ' sons of God,' referring to our adoption; here the word changes to 'children,' referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive.

The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.17. And if children, then heirs-'heirs also.' Heirs of God-of our Father's kingdom.and joint-heirs with Christ-as the 'First-born among many brethren' ( ), and as 'Heir of all things' ( ).if so be that we suffer-'provided we be suffering with Him.' That we may be also glorified together-with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles ( ).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-that is, 'True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance.' For, &c.-'The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence' HODGE.the earnest expectation-(compare ).of the creature-rather, 'the creation.' Waiteth for the manifestation-'is waiting for the revelation'of the sons of God-that is, 'for the redemption of their bodies' from the grave ( ), which will reveal their sonship, now hidden (compare, ).20.

For the creature-'the creation.' Was made subject to vanity, not willingly-that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he addsbut by reason of him who hath subjected the same-'who subjected it.' In hope-or 'in hope that.' Because the creature itself also-'even the creation itself.' Shall be delivered from the bondage of corruption-its bondage to the principle of decay.into the glorious liberty-rather, 'the liberty of the glory.'

Of the children of God-that is, the creation itself shall, in a glorious sense, be delivered into that freedom from debility and decay in which the children of God, when raised up in glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered (So CALVIN, BEZA, BENGEL, THOLUCK, OLSHAUSEN, DE WETTE, MEYER, PHILIPPI, HODGE, ALFORD, &c.).22. For we know that the whole creation groaneth and travaileth in pain together until now-If for man's sake alone the earth was cursed, it cannot surprise us that it should share in his recovery.

And if so, to represent it as sympathizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its present sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture on the subject.23.