The Spirit Bears Witness That We Are Children of God; the Whole Creation Groans (Romans 8:16–19)

Rom. 8:16. The Spirit itself testifies together with our spirit that we are children of God.

“Testifies together”, συμμαρτυρεΐ—bears joint witness. Our spirit testifies that we are children of God, and the Holy Spirit testifies together with it. Two witnesses, at whose mouth every word is established (2 Cor. 13:1), therefore also the word about our sonship to God. Our spirit by nature is able to testify to this, as some of the wise men heard and on this basis affirmed that we are the offspring of God (Acts 17:28). But this testimony in the fallen man is silent and almost inaudible amid the noise that takes place within us. But when our spirit is restored by God’s grace, then its testimony becomes clear and is clearly heard. Although it is a gift of grace, as the restoration of our spirit itself in its rights and power is also a gift of grace, yet since grace is intimately united with our spirit and becomes one with it, all that grace effects is wrought through our spirit—it receiving it from the Spirit of God and proclaiming it in our inner peace. That is why the Apostle said before: “by whom we cry, Abba, Father!” The Spirit of grace gives our spirit the power and boldness to cry out thus, but we are the ones who cry. To this voice, emanating from the depths of our spirit, the Spirit Himself testifies. How? Probably by a certain particular testimony, not emanating from the depth of our spirit but yet in the spirit, though heard externally and reflected in it, coming from the Spirit of God. If we take for the testimony of our spirit the filial feeling toward God, consisting of the simplicity of unfailing trust in God and the surrender of ourselves to Him as one who cannot abandon us in anything, then we may take for the testimony of the Spirit the assurance that such a relationship to God is true, not deceived, and pleasing to God Himself (Oecumenius).

But we may understand this passage not as a new assurance in sonship to God but as a conclusion from what precedes, thus: we have received “the Spirit of adoption”; thereby the Spirit itself testifies to our spirit that we are children of God. To our spirit means: to our feeling, our consciousness—as a result of which we also cry: “Abba, Father!” Holy Chrysostom says: “It gives me strength, the Apostle says, not only the word (‘Abba, Father!’) but also the reason that produces the word. For I utter it at the prompting of the Spirit; which the Apostle expressed even more clearly in another place, saying: ‘God sent the Spirit of His Son into our hearts, crying, Abba, Father!’ (Gal. 4:6). What does it mean: ‘The Spirit testifies together with our spirit!’? The Advocate, the Apostle says, testifies to the gift communicated to us. For this word is not only the voice of the gift but also the voice of the Advocate who gave the gift. He Himself, by means of the gift, taught us to pronounce this word. But when the Spirit testifies, does there remain room for doubt? If it were promised by a man or an angel, archangel, or any other power, others would have the right to doubt; but when the highest Being both grants this and testifies to it by that word which is enjoined to be pronounced in prayer, how can anyone doubt the dignity? If a king bestows on someone and publicly announces his rank, no subject dares to contradict it.”

But these two interpretations do not contradict each other. What is stated separately in the first is affirmed in combination in the second. It is more important for us to pause attention on how mysterious is this testimony. Blessed are those Christians to whom the Apostle, writing, affirmed that they have such testimony. It was tangibly clear for them. In our time it produces only amazement. Dogmatically we cannot but hold that it should be so, but who of us will boast of experiencing it? The spirit of the world has overcome us. And the movements of the Spirit of God are little clear to us. But this does not shake the truth that those faithful to the Spirit of God indeed bear within them this testimony of the Spirit or continually hear it. But who is faithful to the Spirit? He who is led by the Spirit. Again mysterious. Here is something clearer: whoever, living by the spirit in God, is zealous in every way to please God by fulfilling His will as expressed in the commandments—such a one will certainly reach the feeling of sonship to God and hear within himself the testimony of the Spirit about this. This is the height of growth, the end of the path. But they affirm that it is given to feel this even at the very beginning. Ambrosiaster writes of such a practical side of this testimony: “When we act well and when the Holy Spirit for this reason remains in us, then to that voice and to our spirit crying out in prayer: Abba, Father, this Spirit of God, so long as He remains in us, gives testimony that we are not speaking unreasonably: Abba, Father. For we manifest a life worthy of this voice, since it is the true testimony about children (that they are children) when the fatherly mark is seen in them through the Spirit (fatherly manner and spirit of life).”

Rom. 8:17. And if children, then heirs—heirs of God, and fellow heirs with Christ, provided we suffer with Him so that we may also be glorified with Him.

He has proved that we are children. From this it naturally follows that we are also heirs. Children of a father are heirs. But among men, children become heirs upon the death of the father, but not so with God: His children become heirs after their own death. It is rather like a father who had children who willfully scattered abroad into foreign lands, who divided to each his portion and decreed: as soon as anyone repents and returns to me, he shall enter into possession of his portion. Thus men have fled from their Heavenly Father and wander on this earth. The merciful Heavenly Father has decreed that if anyone repents and returns to Him, his Father, he shall receive his portion, and as a token that it will be so, He gives His Holy Spirit to those who turn, the receiving of whom signifies that sonship is again restored to them and the inheritance is confirmed to them, which they shall receive as soon as they pass through death from the foreign land to their own—only if they do not again turn away from their Father who shows them mercy. “Inheritance with God is not as it is with men,” writes Ambrosiaster; “with Him it is a gift from the father to obedient children, so that the living becomes heir of the living, not by chance of the father’s death but by his status as a son. The Lord portrayed this in the parable of the prodigal son, received by the father’s goodness into the enjoyment of all the blessings of sonship, for simply returning to the father. And the Apostle, to make us ready to obey the Heavenly Father, persuades us to this by the same hope—that we shall be heirs of God and fellow heirs with Christ; so that by the greatness of the reward we expect, we show all the greater zeal for the works of God, putting aside all concern for worldly things.”

Why is it added: “and fellow heirs with Christ”? To determine the measure of the inheritance more precisely and to provide fuller assurance of its certain reception. The treasures of God are boundless. Not all of them can be the inheritance, but a portion—but which one? One might suppose it could be large or small—as the one who distributes the inheritance wishes. Since such indefiniteness could cloud the brightness and joy of hope, the Apostle determined both the kind and measure of the inheritance, saying that we are fellow heirs with Christ. “Although a servant often receives a certain portion from his master, he does not on that account become a sharer in the son; therefore the Apostle added: ‘fellow heirs with Christ,’ to reveal unspeakable love for mankind” (blessed Theodoret). By this “he enhances the value of the inheritance, assuring that we will be near to our Lord and Saviour” (Oecumenius). “What it means to be ‘fellow heirs with Christ,’ the Apostle John teaches us, saying: ‘When He appears, we shall be like Him’” (1 Jn. 3:2) (Ambrosiaster). By this very addition the certainty of receiving the inheritance is also enhanced. For it is already certain that Christ the Lord sits at the right hand of God the Father in glory. If believers become one with the Lord Jesus Christ, put on Him, are grafted into Him as branches into a tree, then one cannot doubt that where He is, there they will be also, as He Himself with divine lips assured us. Reminding us of this, the Apostle speaks as though saying: doubt not therefore; you are certainly heirs.

Let us note: the Father makes us fellow heirs of the Son because of the Spirit dwelling in us. Everything in Christianity is referred to the Life-giving Trinity, so that all may be from the Father in the Son through the Holy Spirit, or through the Son in the Holy Spirit.

Cc) When all creation will share in it (Rom. 8:17–22)

The Apostle indicated one part of the scope of Christ’s restorative power, which will be revealed in the resurrection of believers for blessed life, which is their certain inheritance. He now turns to the explanation of another—the restoration of all creation to its ordained order, from which it was displaced by the fall of man, its king and head. At the transition to this, however, he pauses to direct attention to the sorrowful outer situation of Christians, which, on the one hand, showing Christians in this respect also to be like Christ, confirms the certainty of the inheritance, and on the other hand, prompts the thought that all creation, standing in a similar sorrowful situation, is not deprived of hope—to be one day in a better and more joyful condition.

Rom. 8:17. Provided we suffer with Him so that we may also be glorified with Him.

“Provided that”—in Greek: εϊπερ—properly: if—but in the same sense as in verse 9: insofar as, inasmuch as. And it should not be translated otherwise. If we put “if,” we will distort the meaning of the text. What does the Apostle mean to say? He is as though hearing an objection: you say that we are God’s heirs, but look at what we are! No one in the world is more sorrowful than we. Comforting them, the Apostle answers: this should not shake our hope of the inheritance but rather confirm it. We do not suffer simply; we suffer for Christ and with Christ. And Christ suffered, but now is in glory. As He, after suffering, entered into glory, so shall we. Therefore we suffer with Him so that we may be glorified with Him. We receive nothing here so that we may receive everything there. Blessed Theodoret writes: “The Apostle added this not without intention, but for the comfort of those receiving this Epistle (and in them, all Christians); for they were subjected to all manner of temptations, endured mockings, tortures, imprisonments, and thousands of different deaths. Therefore he utters a comforting word, encouraging them with the future and exhorting them to endure the present courageously.”

But just as in all ages, so also at the beginning not all Christians were outwardly suffering; yet all of these were compassionate with Christ. How? Through crucifying themselves with the passions and desires. Ambrosiaster applies this thought here: “What does it mean to suffer with Christ? To suffer with Christ means to bear patiently the persecutions in hope of future blessings and to mortify one’s flesh with the passions and desires, meanwhile despising the comforts and pomp of the world. When all this dies in a man, then the believer in the life of the future age is crucified to the world, in which he expects to be a fellow heir with Christ.”

Rom. 8:18. 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.

“I reckon”, λογίζομαι—I hold in mind and speak with my tongue, that is, I am fully convinced. The Apostle places himself in the position of one suffering for Christ and declares what encourages him in endurance—namely, that all these sufferings, whatever their kind, are nothing in comparison with the glory which will surround us for them, appear and shine in us. I hold this steadfast in my heart—and these sufferings are nothing to me. “Crowns surpass the labors, rewards are incomparable to toils, labor is small, yet the expected benefit is great; so that the Apostle named this expectation not a reward (equal to the labor) but glory” (blessed Theodoret).

The Apostle in this place does not propose a new thought but clarifies what was said before. He said: we suffer with Christ, and with Him we will be glorified. Now he adds: and how will we be glorified? So that at the mere thought of that glory all these sufferings appear trifling. But we cannot deny that inasmuch as sufferings were widespread and considerable, he intended to encourage the suffering as well. Let us suffer; but beneath this not-red covering lies hidden glory, which in its time will be revealed. Now this glory does not appear outwardly, because the state of this present age cannot contain the radiance of this glory. For it to appear in its power, the whole world must be transformed—all the present state of creation.

Holy Chrysostom expounds comprehensively and at length the thoughts which the present text suggests. “In the preceding verses, the Apostle requires spiritual correction of morals; for he says: you must live not according to the flesh, that is, you must avoid lust, anger, covetousness, vainglory, envy. But now, when he has brought to the believer’s mind all the greatness of the gift both in the present and in the future, when he has lifted him up and elevated him with hopes, brought him near to Christ, declared him a fellow heir of the only-begotten, now he requires that he boldly and confidently go to tribulations. For it is not the same thing to overcome one’s own passions and to bear external temptations, beatings, hunger, exile, bonds, chains, being led to execution. The latter requires a more noble and steadfast spirit in the soul. Observe how the Apostle at once humbles and encourages the thoughts of ascetics. Having shown that the rewards exceed the labors, he urges to greater labors and does not allow them to think highly of themselves, as though urged on by the reward of crowns. In another place, turning his speech to men more advanced in wisdom, he says: ‘For our light momentary affliction is preparing for us an eternal weight of glory beyond all comparison’ (2 Cor. 4:17). But here he does not count the sufferings as light, but comforts in them with the promise of future blessings, saying: ‘the sufferings of this present time are not worthy to be compared.’ And he did not say: they are worth nothing compared to future rest—but, what is far stronger: compared to future glory. Where there is rest, there is not always yet glory; but where there is glory, there is certainly also rest. Then, having said that the glory is future, he proves that it has already begun. For he did not say: compared to that which will be—but: which shall be revealed. Consequently, it now exists, but is hidden, which he expressed more clearly in another verse, saying: ‘your life is hidden with Christ in God’ (Col. 2:3). Hope to receive this glory; it is already prepared and awaits your labors. You are troubled because this is still ahead; but this very thing should gladden you. For there is prepared there a glory most great, unspeakable, surpassing your present state. Not without intention did the Apostle say: ‘the sufferings of this present time’; by this he wishes to show that the future glory exceeds the present not only in quality but also in quantity. The present sufferings, whatever they may be, cease with the present life; but future blessings extend into infinite ages. And since the Apostle could not enumerate and describe them in detail with words, he named them glory, since for us glory seems most important, and we regard glory as the summit and beginning of all blessings. The Apostle employs another way to stir up his hearers; he strengthens his discourse by an indication of creation, assuming in the following words two purposes: to inspire contempt for the present and desire for the future. Besides this, he has a third purpose, which might more rightly be called the first, namely: to show how greatly God cares for the human race and in what honor our nature is held by Him. Besides, with this very teaching, as one destroys a cobweb and children’s toys, he breaks down all the speculations of philosophers about this world (for it will be different). But for greater clarity, let us hear the Apostle’s own words.”

Rom. 8:19. For the creation waits with eager longing for the revealing of the children of God.

“These words,” holy Chrysostom continues, “have this meaning: the very creation is greatly tormented, waiting carefully for those blessings of which we now speak. For expectation is the most careful waiting. And in order that the discourse be more expressive, the Apostle personifies the entire world. The Prophets do this: in them rivers clap their hands, hills skip, mountains leap; but for this reason we should not count them as animate and attribute to them any consciousness; rather we should conclude about the abundance of future blessings, extending even to the most insensate creatures. The Prophets often do the same when depicting something sorrowful: then with them the vineyard weeps, wine, mountains and the vaults in temples howl, by which they express the excess of evils. So the Apostle, imitating the Prophets, here personifies creation and says that it groans and is tormented, not because he actually heard the groans of earth or heaven, but to express the abundance of future blessings and the desire to be freed from present evils.”

The Apostle turns to indicating the participation of all creation in the restoration of fallen man, which will be revealed in glory in the age to come. The restoration is already at work but internally; in the age to come it will appear also externally. Now it is not revealed in its brightness, because that brightness cannot fit into the present state of things. But then the present state of creation will change and be adapted to the bright state of restored and renewed human nature. Creation awaits this revelation in the glory of God’s children, renewed and restored, because with this is connected its own restoration and renewal. It does not simply await this revelation to merely observe it, but because it itself will be a participant in that glory.

By this is also depicted the greatness of the future glorification with Christ; for it is shown that it is so great and brilliant that all creation strains toward it. “Do you not see,” the Apostle says as it were, “the heaven, the earth, the sea, the air, the sun, the moon, all visible creation and, beyond this, the invisible creatures, the Angels, Archangels, Powers, Authorities, Dominions? All of this awaits our appearing in perfection and glory” (blessed Theodoret). The participation of all creation in this glorification is also depicted through its participation in Christ’s restorative power. Oecumenius writes: “Creation itself impatiently awaits our future glory. Why? Because, being created incorruptible, it became corruptible on account of human sins; for we too became corruptible from incorruptible. And so creation desires that men again enter into their incorruptibility, so that it too might obtain its incorruptibility. For when man, through whom it became corruptible, obtains incorruptibility, then creation with him will obtain its proper incorruptibility.” It comes to mind at this point that just as the glory of God’s children will be revealed then, while it is still being built now, so creation will appear then in glory, which is being built in it invisibly even now. The future glorious state of all creation, both visible and invisible, is being built invisibly even now by the providential actions of God’s omnipotence, and then it will be revealed and seen.