Romans 8:23 And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves… 1. That is groaning, which is here again considerable two manner of ways. (1) For the simple passion: we groan. Where that which we may observe from it is this, that even the children of God themselves do groan while they abide here in the world. (2) There are two things especially which are the ground and occasion of this groaning, whereof we now speak, in the children of God; and that is, first, the burden of sin. The stain and defilement of sin. The proneness and inclination to evil which is in the heart. As proneness to evil, so on the other side indisposedness to good. Distraction in duty and weakness and imperfection of performance. The sins of daily incursion, as we commonly call them for distinction sake, in opposition to greater miscarriages; these slips and failings which we fall into before we are aware in every business. 2. Seeing God's children do thus groan under their sins, let then all men take heed how they do at any time upbraid therewith them. This serves to confute that opinion which prevails with some kind of people, as if a justified person were exempted from all grief for sin. But secondly, as the servants of God groan under sin in the stain of it, and so far forth as it defiles, so likewise under the guilt of it, and so far forth as it exposes to punishment. The second is taken from misery and the affliction which they meet with here likewise. This proceeds, first, from the consideration of their common nature. Secondly, it proceeds also from grace, forasmuch as they have a real apprehension of deliverance which belongs unto them. This is that which puts them upon groaning to be delivered, because by faith they know that there is One that hears their groans and takes notice of them. Thirdly, it is sometimes also from weakness and want of faith, especially there where it is in the excess and extremity of it. This teaches them accordingly what to expect while they live here below. This world is a vale of tears, wherein the best that are are subject to fighting and groaning. The second is in the additional illustration. And that is in ourselves. Under which phrase and manner of expression we have divers things intimated to us as concerning this sighing and groaning of the children of God, three things especially. First, that it is secret and hidden, it is not always discerned; we groan in ourselves, that is we groan to ourselves. This groaning, it is such as all men are not sensible or apprehensive of nor do take notice of it. That which is done within a man, it is done without the privacy of another, because no man knows the things of a man save the spirit of a man which is within him. This is the dispensation of God's children to be mourning and humbling of themselves for the sins and miscarriages of others, while the parties themselves that occasion it are little sensible or apprehensive of it. Thus does many a godly parent groan for the miscarriages of his children. This, it proceeds from a kind of modesty in them, as in all things else as suitable to the principles of religion. They pray in secret, and give in secret, and grieve in secret, The second is hearty and serious. In ourselves, that is from ourselves. The groanings of God's children they are not slight, or perfunctory, or superficial; but such as proceed from a deep sense and apprehension of their misery, and the condition in which they are. The third thing implied in this expression is the propriety or peculiarity of their grief. In ourselves, that is by ourselves. We groan within ourselves; that is within our own compass and in our own capacity. We groan not only as beasts do, which are acted only by common sense; nor we do not groan only as men do, which are acted only by natural reason; but we groan moreover as Christians, which are acted by religion and grace, and so have a grief in that respect which is proper unto them. This peculiarity of grief, and so consequently of groaning in God's children, is founded in these considerations. First, their peculiarity of employment; they have such businesses wherein they are exercised, as none have but they. Peculiar employments breed peculiar distractions and cumbrances which are attendant upon them, because they have still some miscarriage which these are liable unto, and miscarriage is a cause of grief. Now God's children they have other businesses and employments than other men have, and which they seriously give themselves to. Secondly, peculiarity of contentment; every different comfort has a different grief annexed unto it, either in the deprival or straitening of it. The more delights that any man has in any condition, the more crosses is he likewise subject unto from that condition when these delights shall be suspended. The children of God they therefore grieve by themselves because indeed they joy by themselves. Thirdly, peculiarity of design; they have proper and peculiar ends and aims which they propound to themselves. Look, as any men's desires are, the more oftentimes are their griefs, because desire and hope disappointed it makes the heart sad. Now God's children they have their peculiar desires and aims and ends: as the glory of God, the good of the Church. The crossing of which unto them is an occasion of greater grief in them. Not so neither. For, first of all, as a Christian has peculiar grief, so he has peculiar joy and comfort which attends it. Secondly, this proper grief of a Christian is a cause of greater comfort to him. His joy is not only joined with his sorrow, but flows from it, according to that of the apostle (2 Corinthians 7-10). And so now I have done with the first action attributed to believers in this text, and that is groaning, with the amplification of it; "We ourselves groan within ourselves." The second thing here attributed to the godly and true Christians is waiting, in these words, "waiting for the adoption, to wit, the redemption of the body." Where we have two things exhibited to us. First, it is an expression of their patience. They wait, that is, they stay (2 Corinthians 4:8). The ground hereof is first of all this in the text, because they have received the firstfruits of the Spirit, which though they do not altogether satisfy them, yet they do at least very much qualify them, and occasion this patience to them. Secondly, because they have a spirit of faith whereby they see all those things which do at present befall them working good unto them. The second is earnest expectation. God's children they do wait for their redemption, that is they do look and long for it (thus Titus 2:13). First, their present evils and afflictions. They wait because they groan, as it is said before of the creature in vers. 19, 20 of this chapter. Secondly, their present feelings and pre-apprehensions. They have received the firstfruits of the Spirit, and these beginnings do so much the more increase these desires in them. Thirdly, love to Christ. They desire it and long for it as a bride does for the coming of her beloved. Lastly, from the condition of a believer in regard of grace, which is here very weak and imperfect. This waiting of the saints thus declared, it is useful to sundry purposes to us: First, for the intent to which it is brought here in the text, and that it is to assure us that there is such a thing indeed as this is, namely, a time for Christian redemption from their present bondage, and enjoyment of a glorious liberty which shall be bestowed upon them. This it does appear from hence because the children of God themselves do desire it. Secondly, here is a discovery of men's conditions what they are. Those who are indeed God's children, they do not only groan, but wait; not only mourn under present misery, but also pant after future glory, etc. A worldling is all for the present and to have his contentments here; but a Christian is not so satisfied. Thirdly, Let this quicken us to this groaning and heavenly disposition, and make us labour to find it in ourselves. First, for the object propounded, and that is adoption. Adoption in Scripture-language is of a various consideration, and is taken three manner of ways. First, for the adoption of election, whereby God, before ever the foundations of the world were laid, did appoint us, and set us out to be in the number of His sons and daughters. The second is the adoption of vocation, whereby we being effectually called by the preaching of the gospel, and justified by faith, are by the spirit of adoption incorporated into Jesus Christ and confirmed in the inheritance of sons. The third is the adoption of glory, whereby we shall fully at last obtain the glorious inheritance of children together with Christ. The second is the particular exposition, to wit, the redemption of our body. The redemption. This likewise, as well as that other term of adoption, does admit of a different signification, either namely, as taken for the paying and laying down of the price, or else for the receiving of the thing itself for which the price is paid. Of our body. This is expressed, rather than of our souls. First, because our souls are in their actual redemption already before that time. Secondly, it is here said of the body, because all miseries and afflictions in this life are conveyed to the whole man by the body, so that the redemption of the body is in effect the redemption of the whole person. That which we may more particularly observe here is this, that there is a day coming wherein the bodies of all the saints as well as their souls shall be freed from bondage and corruption. Thus it follows upon these special considerations: First, as they are the instruments of a sanctified and regenerate soul, whereunto also they have been companions in duty. Secondly, as members of Christ, who is the Head and redeemed before them; "Christ is risen from the dead, and become the firstfruits of them that slept" (1 Corinthians 15:20). Thirdly, as they are the temples of the Holy Ghost, who still abides and dwells in them as His own, and accordingly will raise them (Romans 8:11). Lastly, as together with the soul they do make up the whole person which God hath taken into court with Himself (Matthew 22:32). The consideration of this truth is very comfortable to the servants of God. First, in all corporal infirmities and disparagements which are incident to the body here in this life, of sickness and distempers, and restraint and persecution, and the like. Secondly, as to the horror of the grave, and the dreadful apprehensions of that from rottenness and putrefaction, our bodies shall at last be freed from all corruption (Hosea 13:14). (Thomas Horton, D.D.) Parallel Verses KJV: 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. |
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