THE REWARD.
Such marks, or scars, for Christ the Lord, Paul admonishes all Christians to exhibit. Thus he encourages them not to be terrified though they suffer every conceivable wrong, such as our brethren here and there have suffered now for several years. But brighter days are in store for us when once the hour of our enemies and the power of darkness shall come. Our adversaries annoy us now with malignant words and slanderous writings, and indeed they may take our lives. So be it. We must in any event suffer if we are ever to attain true glory. But what they will secure by putting us to death they certainly shall experience.
11. In Paul"s reference to the glory that shall be revealed in us there is a hint as to the cause of man"s unwillingness to suffer: faith is yet weak and fails to descry the hidden glory; that glory is yet to be revealed in us. Could we but behold it with mortal vision, what n.o.ble, patient martyrs we should be! Suppose one stood on yonder side of the Elbe with a chest full of gold, offering it to him who should venture to swim across for it. What an effort would be made for the sake of that tangible wealth!
12. Take the case of the adventurous officer. For a few dollars per month he defies spears and guns, exposing himself to almost certain death. The merchant hurries to and fro in the world in a frenzied effort to ama.s.s riches, hazarding life and limb, apparently careless of physical cost so long as G.o.d"s mercy preserves to him but the shattered hulk of a body. And what must not one endure at court before he realizes, if he ever does, the fulfilment of his ambition?
In temporal things man can do and suffer everything for the sake of honor, wealth and power, because these are manifest to earthly vision. But in the spiritual conflict, because the reward is not discernible to the senses it is very difficult for the old man in us to believe that G.o.d will finally grant us glorious bodies, pure souls and hearts of gladness, and make us superior to any earthly king.
Indeed, the very reverse of this condition obtains now. Here is one condemned as a heretic; there one is burned or in some other way put to death. Glory, wealth and honor are not in evidence now. So it seems hard for us to resign ourselves to suffering and wait for the redemption and glory yet unrevealed.
Again, no hardship is too great for the world to undergo for the sake of sordid gain; it willingly suffers whatever comes for that which moth and rust consume and thieves steal.
13. Paul means to say: "I am certain there is reserved for us exceeding glory, in comparison wherewith all earthly suffering is actually of no consideration; only it is not yet manifest." If we have to face the slightest gale of adversity, or if a trifling misfortune befalls us, we begin to make outcry, filling the heavens with our false complaint of a terrible calamity. Were our faith triumphant, we would regard it but as a small inconvenience to suffer, even for thirty or forty years or longer; indeed, we should think our sufferings too trifling to be taken into account. May the Lord our G.o.d only forbear to reckon with us for the sins we have committed! Why will we have so much to say about great sufferings and their merits? How utterly unworthy we are of the free grace and ineffable glory which are ours in the fact that through Christ we become children and heirs of G.o.d, brethren and joint-heirs with Christ!
Well may we resolve: "I will maintain a cheerful silence about my sufferings, boasting not of them nor complaining about them. I will patiently endure all my merciful G.o.d sends upon me, meanwhile rendering him my heartfelt grat.i.tude for calling me to such surpa.s.sing grace and blessing." But, as I said, the vision of glory will not enter our hearts because of our weak and miserable flesh, which allows itself to be more influenced by the present than by the future. So the Holy Spirit must be our schoolmaster to bring the matter home to our hearts.
14. Note particularly how Paul expressly states that the glory is to be revealed in us. He would remind us that not only such as Peter or Paul are to partic.i.p.ate in the blessing, as we are p.r.o.ne to believe, but that we and all Christians are included in the word "us." Indeed, even the merest babe obtains at death, wherein it is a joint-sufferer with mankind, this unspeakable glory, which the Lord Jesus into whose death it was baptized has purchased and bestowed upon it. Though in the life beyond one saint may have more glory than another, yet all will have the same eternal life. Here on earth men differ in point of strength, comeliness, intellect, yet all enjoy the same animal life.
So in the other life there will be degrees of radiance or glory, as Paul teaches (1 Cor 15, 41), yet all will share the same eternal happiness and joy; there will be one glory for all, for we shall all be the children of G.o.d.
15. Now the first point of consolation is that we turn our backs upon all suffering, saying: "What is all my pain, though it were tenfold greater, compared to the eternal life unto which I am baptized, to which I am called? My sufferings are not worthy to be so termed in connection with the exceeding glory to be revealed in me." Paul magnifies the future glory to make the temporal sufferings the more insignificant. Then follows:
"For the earnest expectation of the creature waiteth for the revealing [manifestation] of the sons of G.o.d. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope: [For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope;]"
16. Here is the second point of consolation. Paul holds up as an example to us the condition of the whole creation. He exhorts us to endure patiently, as the creature does, all the violence and injustice we suffer from the devil and the world, and to comfort ourselves with the hope of future redemption. Remarkable doctrine this, unlike anything elsewhere found in the Scriptures, that heaven and earth, sun, moon and stars, leaf and blade, every living thing, waits with sighing and groaning for the revelation of our glory.
THE TRAVAIL OF CREATION.
17. Such sighing and agony of the creature is not audible to me, nor is it to you. But Paul tells us he sees and hears it, not expressed by one creature alone, but by all G.o.d has made. What does he mean?
What is the sighing and longing of creation? It is not that annually the leaves wither and the fruits fall and decay: G.o.d purposes that every year new fruits shall grow; he decrees the shattering of the fallen tree. But Paul refers to the creature"s unwilling subjection to the unG.o.dly; "subject to vanity," he phrases it.
For instance, the blessed sun, most glorious of created things, serves the small minority of the G.o.dly, but where it shines on one G.o.dly man it must shine on thousands and thousands of knaves, such as enemies of G.o.d, blasphemers, persecutors, with whom the world is filled; also murderers, robbers, thieves, adulterers. To these it must minister in all their unG.o.dliness and wickedness, permitting its pure and glorious influence to benefit the most unworthy, most shameful and abandoned profligates. According to the apostle, this subjection is truly painful, and were the sun a rational creature obeying its own volition rather than the decree of the Lord G.o.d who has subjected it to vanity against its will, it might deny every one of these wicked wretches even the least ray of light; that it is compelled to minister to them is its cross and pain, by reason of which it sighs and groans.
Just as we Christians endure many kinds of injustice and consequently sigh for and implore help and deliverance in the Lord"s prayer, so do the creatures sigh. Although they have not human utterance, yet they have speech intelligible to G.o.d and the Holy Spirit, who mark the creatures" sighs over their unjust abuse by the unG.o.dly.
18. Nowhere else in the Holy Scriptures do we find anything like Paul"s declaration here concerning the earnest expectation and waiting of the creatures for the revelation of the children of G.o.d; which waiting the apostle characterizes as a sighing in eager desire for man"s redemption. A little later he compares the state of the creature to a woman in travail, saying it cries out in its anguish.
The sun, moon and stars, the heavens and earth, the bread we eat, the water or wine we drink, the cattle and sheep, in short, all things that minister to our comfort, cry out in accusation against the world because they are subjected to vanity and must suffer with Christ and his brethren. This accusing cry is beyond human power to express, for G.o.d"s created things are innumerable. Rightly was it said from the pulpit in former times that on the last day all creatures will utter an accusing cry against the unG.o.dly who have shown them abuse here on earth, and will call them tyrants to whom they were unjustly subjected.
19. Paul presents this example of the creatures for the comfort of Christians. His meaning is: Be not sorrowful because of your sufferings; they are small indeed when the ensuing transcendent glory is considered. You are not alone in your tribulation and your complaint at injustice; the whole creation suffers with you and cries out against its subjection to the wicked world. Every bleat of the flock, every low of the herd, is an outcry against the unG.o.dly as enemies of G.o.d and not worthy to enjoy the creatures" ministrations; not even to receive a morsel of bread or a drink of water. Along this line St. Augustine is eloquent. "A miserly wretch," he says, "is unworthy the bread he eats, for he is an enemy of G.o.d."
Paul tells us the whole creation groans and travails with us, as if desiring relief from anguish; that it suffers like a woman in travail. For instance: the heavenly planets would gladly be freed from serving, yes, in the extent of their anguish would willingly suffer eclipse; the earth would readily become unfruitful; all waters would voluntarily sink from sight and deny the wicked world a draught; the sheep would prefer to produce thorns for the unG.o.dly instead of wool; the cow would willingly yield them poison rather than milk. But they must perform their appointed work, Paul says, because of him who has subjected them in hope. G.o.d will finally answer the cry of creation; he has already determined that after the six thousand years of its existence now pa.s.sed, the world shall have its evening and end.
20. Had not our parents sinned in paradise, the world would never be dissolved. But since man has fallen in sin, we all--the whole creation--must suffer the consequence; because of our sins, creation must be subjected to vanity and dissolution. During the six thousand years, which are as nothing compared to eternal life, all created things must be under the power of a condemned world, and compelled to serve with all their energies until G.o.d shall overthrow the entire world and for the elect"s sake purify again and renew the creature, as Peter teaches. 2 Pet 3, 13.
21. The sun is by no means as gloriously brilliant as when created.
Because of man"s unG.o.dliness its brightness is to an extent dimmed.
But on the day of visitation G.o.d will cleanse and purify it by fire (2 Pet 3, 10), giving it a greater glory than it had in the beginning. Because it must suffer in our sins, and is obliged to shine as well for the worst knave as the G.o.dly man, even for more knaves than G.o.dly men, it longs intensely for the day when it shall be cleansed and shall serve the righteous alone with its light.
Neither would the earth produce thistles nor thorns were it not cursed for our sins. So it, with all creatures, longs for the day when it shall be changed and renewed.
22. This is the explanation of Paul"s remarkable declaration concerning the "earnest expectation of the creation." The creature continually regards the end of service, and freedom from slavery to the unG.o.dly. This event will not take place before the revealing of the sons of G.o.d; therefore the earnestly expectant creation desires that revelation to come without delay, at any moment. Until such manifestation the world will not consider G.o.dly souls as children of the Father, but as children of the devil. So it boldly abuses and slanders, persecutes and puts to death, G.o.d"s beloved children, thinking it thereby does G.o.d service. In consequence the whole creation cries: "Oh, for a speedy end of this calamity, and the dawning of glory for the children of G.o.d!"
23. We have plain authority for the interpretation of the groaning of creation in Paul"s further words, "the creation was subjected to vanity, not of its own will." He thus makes all creation--sun and moon, fire, air, water, heaven and earth with all they contain--merely poor, captive servants. And whom do they serve? Not our Lord G.o.d; not for the most part his children, for they are a minority among those ministered unto. To whom, then, is their service given? To the wicked--to vanity. The created things are not, as they would be, in righteous service. The sun, for instance, would choose to shine for Paul, Peter and other G.o.dly ones. It begrudges to wicked characters like Judas, Pilate, Herod, Annas and Caiaphas the least ray of light; for it is useless service, yielding no good. To serve Peter and Paul would be productive of pleasure and profit; well may its benefit be bestowed upon these G.o.dly ones. But the sun must shine as well for the wicked as for the unG.o.dly. Indeed, where it fittingly serves one G.o.dly individual, thousands abuse its service.
The case is similar with gold and other minerals, and with all the articles of food, drink and clothing. To whom do these minister?
Wicked desperadoes, who in return blaspheme and dishonor G.o.d, condemn his holy Gospel and murder his Christians. This is wasted service.
24. So Paul says, "The creature was made subject to vanity;" it must render service against its consent, having no pleasure therein. The sun does not shine for the purpose of lighting a highway robber to murder. It would light him in G.o.dly deeds and errands of mercy; but since he follows not these things the service of the blessed sun is abused and that creature ministers with sincere unwillingness. But how is it to avoid service?
A wicked tyrant, a shameful harlot, may wear gold ornaments. Is the gold responsible for its use? It is the good creature of the Lord our G.o.d and fitted to serve righteous people. But the precious product must submit to accommodating the wicked world against its will. Yet it endures in hope of an end of such service--such slavery. Therein it obeys G.o.d. G.o.d has imposed the obligation, that man may know him as a merciful G.o.d and Father, who, as Christ teaches (Mt 5, 45), makes his sun to rise on the evil and the good. For the Father"s sake the blessed sun serves wickedness, performing its service and bestowing its favors in vain. But G.o.d in his own good time will reckon with those who abuse the glorious sunlight and other creatures, and will richly recompense the created things for their service.
25. Beloved, Paul thus traces the holy cross among all creatures; heaven and earth and all they contain suffer with us. So we must not complain and excessively grieve when we fare ill. We must patiently wait for the redemption of our bodies and for the glory which is to be revealed in us; especially when we know that all creatures groan in anguish, like a woman in travail, longing for the revealing of the sons of G.o.d. For then shall begin their redemption, when they shall not be slaves to wickedness but shall willingly and with delight serve G.o.d"s children only. In the meantime they bear the cross for the sake of G.o.d, who has subjected them in hope. Thus we are a.s.sured that captivity will not endure forever, but a time must come when the creatures will be delivered.
"Do ye likewise, beloved Christians," Paul would advise, "and reflect that as the creature will rejoice with you on the last day, so does it now mourn with you; that not you alone must suffer, but the whole creation suffers with you and awaits your redemption, a redemption so great and glorious as to make your sufferings unworthy to be considered."
_Fourth Sunday After Trinity_
Second Sermon. Text: Romans 8, 18-22.
REDEMPTION OF THE CREATURES.
1. We have heard how Paul comforts the Christians in their sufferings, pointing them to the future inconceivable and eternal glory to be revealed in us in the world to come; and how he has, for our greater consolation, reminded us that the whole creation as one being suffers in company with the Christian Church. We have noted how he sees, with the clear, keen eye of an apostle, the holy cross in every creature. He brings out this thought prominently, telling us it is not strange we Christians should suffer, for in our preaching, our reproving and rebuking, we easily merit the world"s persecution; but creation must suffer being innocent, must even endure forced subjection to the wicked and the devil himself.
2. Could the sun voice its experience from Adam"s time down, what misery it has witnessed and endured, undoubtedly it would tell of its heavy cross in being compelled to serve innumerable adulterers, thieves, murderers, in fact, the devil"s whole kingdom. Yet it is a n.o.ble and admirable work of creation, fit to serve only G.o.d, angels and pious Christians, who thank G.o.d for it. But it must serve those who blaspheme and dishonor G.o.d and who are guilty of all wickedness and lawlessness. Notwithstanding its dislike of such service, it is with every other created thing obedient to G.o.d.
3. This is a fine and comforting thought of the apostle"s, that all creatures are martyrs, having to endure unwillingly every sort of injustice. The creatures do not approve the conduct of the devil and of the wicked in their shameful abuse of creation, but they submit to it for the sake of him who has subjected them to vanity, at the same time hoping for a better dispensation in the fulfilment of time, when they shall again be rightly received and abuse be past. Hence Paul points to another life for all creation, declaring it to be as weary of this order as we are and to await a new dispensation. By his reference to the earnest expectation of the creature he means that it does not expect to remain in its present condition, but with us looks toward heaven and hopes for a resurrection from this degraded life into a better one where it will be delivered from the bondage of corruption, as he says later.
4. By these sayings Paul gives us to understand that all creation is to attain a perfection far beyond its present state where with us it must be subject to tyrants. These tyrants wantonly abuse our characters, our bodies, our property rights, just as the devil abuses our souls. But we must suffer our lot, remembering that mankind is captive on earth in the kingdom of the devil, and all creation with it. The earth must submit to be trodden and to be cultivated by many a wicked one, to whom it must yield subsistence. Likewise is this submission true of the elements--air, fire, water--all creation having its cross, yet hoping for the end of the dispensation.
5. There is a refined and comforting perception in the apostle"s exposition where he represents the entire creation as one being, with us looking forward to entrance upon another life. We are satisfied that our present life is not all, that we await another and true life. Likewise the sun awaits the restoration coming to it, to the earth and all creatures, when they shall be purified from the contaminating abuse of the devil and the world.
6. And this condition is to come about when the children of G.o.d are revealed. True, they are G.o.d"s children on earth, but they have not yet entered into their glory. Similarly, the sun is not now in possession of its real glory, for it is subject to evil; it awaits the appointed time when its servitude shall cease. With all creation and with the true saints it waits and longs, being meanwhile subject to vanity--that is, the devil and the wicked world--for the sake of G.o.d alone, who subjects, yet leaves hope that the trial shall not continue forever.
7. We are children of G.o.d now on earth. We are blessed if we believe and are baptized, as it is written: "He that believeth and is baptized shall be saved." Mk 16, 16. And again: "As many as received him, to them gave he the right to become children of G.o.d, even to them that believe on his name." Jn 1, 12. Baptism is a visible rite and we behold with mortal vision those who receive it; the Word of the Gospel we hear, and we have in ourselves the witness of the Holy Spirit that our faith, however weak, is acceptable to G.o.d. But who among men recognizes us as children of G.o.d? Who will apply the term to a cla.s.s imprisoned and tortured and tormented in every conceivable way, as if they were children of the devil, condemned and accursed souls?
8. Not without significance is Paul"s a.s.sertion that the glory of G.o.d"s children is now unmanifest but shall be revealed in them. In Colossians 3, 3-4 he declares: "Ye died, and your life is hid with Christ in G.o.d. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory." So long as G.o.d"s children are here upon earth they are not arrayed in the garb of his own, but wear the livery of the devil. It would be fitting for the children of the devil to be bound, fettered and imprisoned and to suffer all manner of misfortune; but it does not so come to pa.s.s.
They have the world"s pleasures. They are wealthy and powerful, have honor and money in plenty and withal bear G.o.d"s name and wear the garb of his children, as if having his approval. Meanwhile they regard us as heretics and enemies of G.o.d. Thus the rightful order of things is reversed: they who are G.o.d"s appear to be the devil"s, and the devil"s to be G.o.d"s. This condition is painful to the pious.
Indeed, heaven and earth and all creatures cry out in complaining protest, unwilling to be subject to evil and to suffer the abuse of the unG.o.dly; to endure that dishonor of G.o.d that opposes the hallowing of his name, the extension of his kingdom and the execution of his will on earth as in heaven.
9. Because G.o.d"s children are thus unrevealed and denied their true insignia, all creation, as Paul says, cries out with them for the Lord G.o.d to rend the heavens and come down to distinguish his children from those of the devil. Considering the unrevealed state of G.o.d"s own on earth, the unG.o.dly in their great blindness are not able to discern them. The doctrine of the righteous which magnifies G.o.d"s grace manifest in Christ is by the wicked termed error, falsehood, heresy and diabolical teaching. So Paul says the whole creation waits for the manifestation of the children of G.o.d.
THE CHRISTIAN"S GLORY TO BE REVEALED.