If so be that we suffer together, etc. Various are the interpretations of this passage, but I approve
of the following in preference to any other, “We are co-heirs with Christ, provided, in entering on
our inheritance, we follow him in the same way in which he has gone before.” And he thus made
mention of Christ, because he designed to pass over by these steps to an encouraging strain, —
“God’s inheritance is ours, because we have by his grace been adopted as his children; and that it
may not be doubtful, its possession as been already conferred on Christ, whose partners we are
become: but Christ came to it by the cross; then we must come to it in the same manner.”^257 Nor
is that to be dreaded which some fear, that Paul thus ascribes the cause of our eternal glory to our
labours; for this mode of speaking is not unusual in Scripture. He denotes the order, which the Lord
follows in dispensing salvation to us, rather than the cause; for he has already sufficiently defended
the gratuitous mercy of God against the merits of works. When now exhorting us to patience, he
does not show whence salvation proceeds, but how God governs his people.
18.I indeed judge,^258 etc. Though they take not altogether an unsuitable view who understand
this as a kind of modification; yet I prefer to regard it in the light of an encouragement, for the
purpose of anticipating an objection, according to this import, — “It ought not indeed to be grievous
to us, if we must pass through various afflictions into celestial glory, since these, when compared
with the greatness of that glory, are of the least moment.” He has mentioned future for eternal glory,
intimating that the afflictions of the world are such as pass away quickly.
It is hence evident how ill understood has this passage been by the Schoolmen; for they have
drawn from it their frivolous distinction between congruity and condignity. The Apostle indeed
compares not the worthiness of the one with that of the other, but only lightens the heaviness of
the cross by a comparison with the greatness of glory, in order to confirm the minds of the faithful
in patience.
Romans 8:19-22
- Siquidem intenta expectatio creature,
revelationem filiorum Dei expectat: - For the earnest expectation of the creature
waiteth for the manifestation of the sons of God. - Vanitati enim creatura subjecta est non
volens, sed propter eum qui subjecit ipsam in spe; - For the creature was made subject to
vanity, not willingly, but by reason of him who
hath subjected the same in hope,
(^257) The particle is rendered the same as here by Ambrose and Beza, “si modo — if in case that;” but by Chrysostom and
Peter Martyr, in the sense of , “quandoquidem — since,” “since we suffer together, in order that we may also be together
glorified.” The Vulgate has, “si tamen — if however.” It may be suitably rendered “provided.” — Ed.
(^258) The particle cannot be causal here. It has its primary meaning truly, indeed, or verily, though it has commonly its secondary
meaning for, because, therefore. The context is our guide; when there is nothing previously said, for which a reason is given,
then it has only an affirmative sense: or as some think, it is to be viewed as a particle of transition, or as signifying an addition,
and may be rendered besides, further, moreover, perhaps this latter meaning would be suitable here. In the preceded verse the
Apostle says, for the encouragement of Christians, that their conformity to Christ in suffering would terminate in conformity to
him in glory: and then, as an additional consideration, he states his full conviction, that present sufferings are as nothing to the
glory which they would have to enjoy. The connection can hardly be otherwise seen, except indeed we consider something
understood, as, “Not only so;” and then it may be rendered for, as giving a reason for the qualifying negative. An ellipsis of this
kind is not without examples in Greek authors, as well as in the New Testament. — Ed.