The order of Paul's presentation continues to be important. To review this: First of all, he describes the gift of God, which is no condemnation (vv. 1-4). Therefore believers should live righteous lives, that is, lives directed by the "spirit" (vv. 5-11).

Again, we are no longer slaves, but now we have become sons and daughters, members of the divine family (vv. 12-17). Therefore we are required to endure present sufferings because of frailty, and to "labor" as participants in the ongoing miracle of a new spiritual "birth" (vv. 18-25).

The change must be followed by the challenge. Carefully and logically, Paul lays the doctrinal foundation before he makes the moral appeal. 'Here is what God has done for you; now, this is what you must do for God.' We are God's “sons and daughters" (v. 14), and no longer "slaves" (v. 15). We need not "fear" any more (v. 15). Now we can come into God's presence through Christ, to cry "Abba, Pater" (v. 15). Christ himself shares with us our sonship, our inheritance, and our future glory (v. 17).

However, as Paul made clear in verse 17, this necessitates that "we share in his sufferings also". This may seem burdensome, but it is reasonable: Even as our Lord endured sufferings on his way to the glory conferred upon him by the Father, so we who profess to walk in his footsteps will do the same. Our sufferings may not be — quite likely, will not be — of the same degree as his. Nevertheless, they are of a similar nature. Just as Christ's sufferings led to his glory, so our sufferings, even if slight or short-lived by comparison to his, will lead us to our ultimate glory, with him, in the Father's Kingdom.

This section (vv. 18-25) concludes with two more 'with' words (cp. vv 16,17), descriptive of the fellowship and sharing between Christ and those in Christ. "Sustenazo" (sighing or groanng together) in verse 22 anticipates the 'sighing' of Christ ("the Spirit himself") of verse 26. "Sunodino" (to give birth together) in verse 22 speaks of the joint efforts, in heaven and on earth, for the final 'birth' of the one new man, the redeemed body of Christ. It is a great comfort to know that in our individual travail (Rom 7:4) as well as our travail for one another (Gal 4:19), Christ sighs and groans and travails with us.

Comment on Romans 8:18

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.

The word "sufferings" thus links together this and the preceding verse. Now Paul shows the need for suffering in the life of the believer, with a wider perspective of God's plan of redemption. In the light of eternity we should view the cost of suffering with Jesus Christ now (in whatever form it takes) as insignificant in view of the glory that lies ahead for us (2 Cor 4:17).

Our present sufferings: Our "sharing" with Christ, as part of his Body, necessitates that we take up our crosses and follow him, and that "we share in his sufferings" (vv. 17,18). This is not an elective, or an optional course; it is a required subject. Our exalted position now requires that we faithfully endure present sufferings in preparation for future glory. Our trials enable us to know the fellowship of Christ's sufferings (Phil 3:10), to "complete what is lacking in Christ's afflictions for the sake of his body, that is, the church" (Col 1:24, RSV), to comfort others who themselves are afflicted (2 Cor 1:3-7), and to trust in God alone rather than ourselves (2 Cor 1:9).

Whatever form our individual sufferings may take, they cannot be ignored. The victorious life in Christ does not rule out sufferings; rather, it necessitates them. They must be faced rationally, examined, and accepted. But no matter how severe they seem now, they are not to be compared with the future glory (Rom 8:18). Here is the key to the faithful endurance of our trials. In the same measure as our sufferings increase, our hope in the future glory must increase also. Rather than complain to God because of our trials, we must rejoice and thank Him (Rom 5:3), realizing that He is doing us a benefit.

That which reminds us most firmly of our own weaknesses serves to draw us nearer to the only One who is truly strong. And that which reminds us more strongly of our trials and difficulties, in this life, serves to remind us all the more of our glorious eternal hope, only one lifetime away.

Helpless children we may be, but we have a wise and loving and omnipotent Father, One who comforts us, guides us, and at last gathers us to Himself:

"As a father has compassion on his children, so the Lord has compassion on those who respect him; for he knows how we are formed, he remembers that we are dust… from everlasting to everlasting the Lord's love is with those who fear him, and his righteousness with their children's children — with those who keep his covenant and remember to obey his precepts" (Psa 103:13,14,17,18).

Glory: A glory to be shared with Christ (v. 17) because we are all God's dear children (v. 21).

That will be revealed in us: "Revealed" is "apokalupto", an uncovering, as in the drawing aside of a veil. It refers often to the return of Christ (Luke 17:30; 1 Cor 1:7; 2 Thes 1:7; 1 Pet 1:7,13; 4:13).

The Greek for "in" ("in us" here) is "eis". It can be translated as either "in us" (KJV, NIV) or "to us" (ASV, NASB, RSV, NET), and probably includes both ideas, in view of the expansiveness of the divine glory that will cover the earth in the day of which Paul writes (Num 14:21; Hab 2:14; Isa 11:9).

When the earth is filled with the glory of the Lord in the millennial age, then all the resurrected saints will have that glory revealed "to" them, before their very eyes. At the same time, because they have been raised to share in that glory, it will also be revealed "in" and through them to the rest of the world.

Parallels between Hebrews 2 and Romans 8

Hebrews 2 supplies beautiful parallels to Romans 8, in which the relationship between sufferings and glory — augmented by the ideas of slavery and sonship — is explored in some detail. This set of parallels can best be shown in table form:

Comment on Romans 8:19

The creation waits in eager expectation for the sons of God to be revealed.

The creation: The Greek is "ktisis", which describes both the act of making (especially by God), and that which is made. It is translated "creature" (KJV), but also "creation" (NIV, RV, ASV, RSV, NET and Rotherham), and "created universe" (NEB). The word "ktisis" can refer to the creation of the world and everything in it (Mark 13:19; Rom 1:20,25), or to mankind alone (Mark 16:15), or — most often in the New Testament — to the new spiritual "creation" of believers in Christ (2 Cor 5:17; Gal 6:15; Eph 2:15; 4:24; Col 1:15; 3:10).

What is the "creation" of verses 19-22, which endures present sufferings (vv. 18,22) in eager longing for future glory (vv. 19,21)? The correct answer to this question is crucial to the understanding of this section. The most common view is briefly expressed in the following quotations:

"By a very striking and impressive personification, Paul in these verses represents creation as looking and waiting for the culmination of the Divine plan… There is incompleteness about man's world that cannot be the end of God's purpose with it.

Paul attributes to creation an expectation of this time of restoration which is bound up with the manifestation of the sons of God. And as it was subjected by God to its present vanity, not of its own will or fault, but because of man's sin, so it will experience a deliverance from its bondage and share the liberty pertaining to the glory of the children of God.”

"It is the whole creation which unconsciously yearns for the manifestation of the sons of God to bring release from the present evil.”

"Creation" in the New Testament

However, I would strongly favor a second possible interpretation, hinted at above and outlined in the following:

"Now it does not seem to me that the 'creation' which groans and travails is the whole earth. Redemption [i.e., v 23] has never been a general thing. It has always been conditional on the acceptance of suffering and death, and those who refuse to accept this have no part in redemption. They do not travail, because they have no seed of God within them. They are never born again. It seems to me that the 'creation' which has groaned and travailed throughout all ages is the new creation of God which has always existed alongside the old creation, and has waited in faith, 'earnestly expecting' the final revelation of the resurrection birth. It contains men of faith of all ages, but none of the seed of the serpent, to whom travail means nothing" (Ray Walker, "Suffering and Glory", The Bible Student, 8:1:4.)

This idea has also been suggested and elaborated upon by Harry Whittaker: "It is generally agreed that the word 'creature' in this passage [Rom 8:19-22] should be read as 'creation'. The interpretation commonly put upon this remarkable passage is that by a very striking and impressive personification, Paul in these verses represents creation as looking and waiting for the culmination of the Divine plan'. Some commentators restrict the 'creation' to mean the human race, enlightened and ignorant, 'Christian' and pagan; but others — the majority — suggest that here Paul's thought takes a grand poetic sweep to include every thing in the universe, animate and inanimate, as though it all had a deep unexpressed longing for the grand climax of the divine purpose in Christ. This study will suggest that such a view tangles up the exegesis of Romans 8 with too many difficulties; and more positively, it will be argued that throughout this passage Paul has in view the New Creation, the church of the redeemed in Christ" ("The Groaning of Creation" in Romans 8:19-22, Bible Studies).

Some of Harry Whittaker's suggestions are incorporated into the notes which follow here.

We should allow Paul to interpret himself as to the meaning of "ktisis" (creation) in this passage under consideration. Putting aside Romans 8, most of the other occurrences of "ktisis" and its related verb ("ktizo") in Paul's writings (11 out of 18) clearly pertain to the new, or spiritual, "creation". (And a few of the other instances, not so obviously relevant, may be better interpreted along these lines also.) And they do so in ways very much parallel to his usage in Romans 8. Here follows some of Paul’s statements:

2 Corinthians 5:14-17: "Christ's love compels us, because we are convinced that one died for all, and therefore all died… So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, he is a new creation [the KJV 'new creatures' obscures the 'creation' connection]; the old has gone, the new has come!" In language reminiscent of Romans 8, Paul speaks of God in Christ reconciling unto Himself those who had been separated, and thereby beginning to bring order back to a frail, futile world. That this second "creation" is patterned after the first is clearly shown by the larger context: "For God, who said, 'Let light shine out of darkness,' made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ" (2 Cor 4:6).

Galatians 6:15: "Neither circumcision nor uncircumcision means anything; what counts is a new creation [again, 'a new creature': KJV]." This is in a context that includes 'sowing to the flesh' and 'sowing to the spirit' (v. 8; cp. Rom 8:5-13).

Ephesians 2:1-10: In a passage with extended and extensive parallels to Romans 8, Paul speaks of Christ as the creator: "For we are God's workmanship, created in Christ Jesus to do good works" (v. 10). The phrase "to do good works" is a telling connection with our study. It defines the purpose for which we have been created. This is the correct order: salvation is not "by ['ek': from, or out of] works" (Eph 2:9), but it is "to do, or unto ['epi': for] good works" (v. 10). Works are not the means of salvation, but the result of the influence of the gospel message of salvation. Thus, in Romans 8, the "no condemnation" and "liberty" (vv. 1,2) logically precede the walking after the spirit (vv. 5-11).

Ephesians 4:22-24: The "old self" or "old man" (KJV), with his corrupt way of life, must be put off. We must be renewed in the spirit of our minds (Romans 8 words), so as to put on the "new self" or "the new man", who is created ("ktizo") after the image of God's Son (Rom 8:29).

Colossians 1:15-18: Christ is the "image" and the "firstborn" (the language of Romans 8:29) of all creation ("every creature": KJV) (v. 15), because all are created by him (v. 16). This must be the "new creation", since Christ is "before all" (v. 17), and all are made out of him (v. 17). These figurative expressions are explained by the more literal ones of verse 18: "he is the head of the body, the church: who is the beginning, the firstborn from the dead." The broader context — "redemption and forgiveness" (v. 14), "reconcile" (v. 20) — also makes plain that here is a sort of creation which involves personal salvation.

Colossians 3:9,10: "Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator ['ktizo']."

That this interpretation fits the text of Romans 8 is self-evident. While Scriptural language can sometimes be highly figurative, there is no reason to take any given text as more figurative than necessary. To speak of all natural creation, inanimate and animate, godless as well as godly, waiting with eager longing, sighing as in childbirth, and hoping for the revelation of God's sons, is clearly to stretch figurative speech to the breaking point. It is, of course, not disputed that all creation will benefit from the removal of the Edenic curse. But that is a different matter.

Also, to say that inanimate creation has been subject to frailty "not willingly" (or "not by their own choice") is a meaningless use of words. That which is inanimate could never make a “choice.”

Finally, when it is realized that verses 19-22 elaborate upon verses 16-18, where the present sufferings and future glory pertain of course to God's dear children, the case should be considered proven.

The creation waits in eager expectation for the sons of God to be revealed.

Waits: "Apekdechomai" occurs three times in this section (here, and vv. 23,25). The word signifies eager expectation, and generally has clear reference to the return of Christ (1 Cor 1:7; Gal 5:5; Heb 9:28).

In eager expectation: The Greek “apokaradokia suggests a watching with the head erect and outstretched, an earnest waiting in suspense, an eager anticipation which can scarcely contain itself. It occurs also in Philippians 1:20: "I eagerly expect and hope that I will in no way be ashamed."

For the sons of God to be revealed: The Greek "apokalupsis" is related to the word in verse 18. "Revealed" (NIV) is simpler and easier to understand; "manifest(ed)" or "manifestation" serves only to obscure this connection.

The "revealing" will be something of an unveiling, when those who groan and are burdened in their fleshly "tabernacle" will find themselves instantaneously clothed upon with new and glorious heavenly bodies: "What is mortal will be swallowed up in life" (2 Cor 5:1-4). Or when, as Paul expresses it again, those who have God's Word written on the fleshly tablets of their hearts, who have the treasure of God's glory encased in jars of clay, will find their obscuring veils removed and their old coverings shed, so that the light of God's glory will shine out for all the world to see. Then they will, "with unveiled faces… reflect the Lord's glory… being transformed into his likeness" (2 Cor 3:18).

Comment on Romans 8:20

For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope…

Subjected to: The Greek “hupotasso" is a military term, meaning “to rank under”. Since the mind of the flesh is not "subject to" God's principles (v. 7), all mankind has been "subjected to" frailty.

Frustration: "Mataiotees" signifies 'empty as to results'. Various possible translations are "frailty", "vanity" (KJV), "futility" (RSV), and "frustration" (NIV), all of which have some merit. The vanity, or frailty, of mankind is the subject of Ecclesiastes 1:2,13,14, etc. Indeed, much of that Book is about the emptiness of human life, apart from God.

The word "frailty" of verse 20 establishes immediate links between Romans 8 and the garden of Eden: In both there are condemnation (Rom 8:1); "subjection" of all creation, but especially of Adam and Eve (God's 'spiritual' creation); and travail in childbirth (cp. Gen 3:16 with Rom 8:22). Links with the Preacher's description of the emptiness of human life are also obvious (Eccl 1:2-14).

Not by its own choice, but by the will of the one who subjected it: Of course it is God who has subjected the new creation to vanity or frailty.

In hope…: The first words of a phrase which continues unbroken into the next verse.

Comment on Romans 8:21

…in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.

[In hope…] that the creation itself would be liberated: "Liberated" is contrasted with "subjected to" in verse 20. The new creation has been liberated — past tense — from the principle of sin and death (v. 2), and will be liberated — future tense — from the slavery of decay.

From its bondage to decay: "Bondage" is "slavery", the same word as in verse 15. The new creation has been delivered from the "slavery" of the spirit or mind (v. 15; KJV "spirit of bondage"), and will be delivered from the "slavery" of the flesh.

Into the glorious freedom: "Freedom" comes from the same root word as "liberated" in verses 2, 21. More literally, this phrase in the Greek is "the liberty of the glory". The "liberty" of verse 2 is from a sort of freedom from sin and death (that is, prospectively or legally, by forgiveness of sins, as well as a change in relationship with God), but this by itself does not include the liberty of glory (which can only come with immortality: vv 17,18,30). This "glory" is still in the future, though we can be so assured of it that it may be spoken of in the past tense (v. 30).

Of the children of God: "Children" is better translated "dear children": the Greek is "teknon" (vv. 16,17). By becoming "dear children" of God, believers also become heirs (v. 17).

Comment on Romans 8:22

We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.

We know that the whole creation has been groaning: To groan or sigh, either with grief or compassion. Similar words appear in verses 23 and 26. The word here is "sustenazo", 'to sigh together with', another example of the sharing, or 'with' words (cp. vv 16,17). Believers may "sigh" (i.e., here; v. 23; Acts 7:34; 2 Cor 5:2,4), even as Christ "sighed" (Mark 7:34; 8:12) and still sighs (Rom 8:26).

As in the pains of childbirth: Greek "sunodino" signifies 'to give birth together'. This word appears only this once. "Odino" by itself refers to labor in childbirth, sometimes figuratively: Matthew 24:8 ("sorrows"); Acts 2:24 ("pains"); 1 Thessalonians 5:3 ("travail"); and Galatians 4:19,27 ("travail").

Right up to the present time: In other words, even now (Paul writes) we are still longing for something more, something far above and beyond what we are now privileged to know in Christ. This thought is developed in the next verse.

Comment on Romans 8:23

Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.

God commanded the Israelites to present a portion of their harvest which ripened first, their "firstfruits", as an offering to Him (Exod 23:19; Neh 10:35). This offering acknowledged that the whole harvest actually belonged to Him. It was an offering that the Israelites made in faith, confident that the rest of the harvest would follow. This last point explains Paul's use of the word "firstfruits" here.

Also, in the initial conquest of the Land of Promise, God blessed Israel with a foretaste of what they might find in that Land:

In order to encourage the Israelites to sustain the difficulties that presented themselves to their entry into Canaan, God sent them of the fruits of the land while they were still in the desert [Num 13:21-27]. Our blessed Lord, too, permitted some of his disciples to witness his transfiguration, when his face did shine as the sun, and his raiment was white as light. This was calculated to inspire them with an ardent desire to behold that… glory, of which, on that occasion, they had a transient glimpse, and to render them more patient in sustaining the troubles they were about to encounter. Allowing them to enjoy a measure of that peace which passeth all understanding [Phil 4:7], [God] favors them with some foretastes of the glory to be revealed.

Robert Haldane, Exposition of the Epistle to the Romans

God's gift of the Holy Spirit, given to some at the very beginning of the Christian ecclesia (Acts 2), was His guarantee and pledge that He would complete the process of salvation begun in the life, death and resurrection of His Son. Even though the Lord has redeemed us and made us the sons of God, there will be a final, future aspect of redemption, which Paul called "the day of redemption" (Eph 1:13,14; 4:30), or "the redemption of our bodies" (here). At this time, faithful believers will "be like him [Christ], for we shall see him as he is" (1 John 3:2). This will be when they will receive the gift of immortality (Phil 3:20,21; 1 Cor 15:44; 2 Cor 5:10).

And so, to paraphrase Romans 8:23, 'Even we who have experienced the firstfruits of the Spirit-power, in initial gifts of the Holy Spirit, realize how much more wonderful will be the full gift of the Spirit, in the conferring of immortal, glorious bodies at the return of Christ. Even we are not now freed from the same urgent longing, a sighing as in the travail of childbirth, for the full experience of Divine glory.'

Hence the "groaning inwardly" of the saints. They realize something of what the future holds for the faithful in Christ, but they know also that, in this life, such peace and joy cannot yet be found:

Thou hidden love of God, whose height,

Whose depth unfathomed no one knows,

I see from far thy beauteous light,

And inly sigh for thy repose;

My heart is pained, nor can it be

At rest, till it finds rest in thee.

John Wesley

In the article previously cited, Harry Whittaker writes:

The strongest objection which can be made to the interpretation now being argued for [i.e., that "creation" in this passage refers to the "new creation"] rests on the italicized word in verse 23: "and not only they, but ourselves also, which have the firstfruits of the Spirit…", as though a distinction is implied between the "creation" already spoken about and "ourselves". Instead, read: "And not only so, but ourselves also…" now with special reference to the ecclesial leaders endowed with special Holy Spirit gifts for the guidance of the church. Read thus, the words become an intensification of the argument already developed, as though Paul is now saying: "Not only is the entire Church of Christ filled with this intense longing for deliverance, but even those who are most spiritual and have already tasted the powers of the world to come are filled with this same eager expectation of the coming day of deliverance; indeed, they most of all!"

For our adoption as sons: Here is the completion, or full maturing of the "sonship" process. The "spirit" of sonship ("huiothesis") of verse 15 describes the first steps in this process, but the final step is when "sonship" is perfected in the "redemption" or release of the body from every effect of sin and death.

The redemption of our bodies: "Redemption" is the Greek "apolutrosis": to be redeemed out of, or bought away from.

Comment on Romans 8:24

For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has?

For in this hope: "Hope" is "elpis" and/or "elpizo" — which can mean any or all of the following:

the happy anticipation of what is good;

the factual ground upon which the hope is based; and/or

the object upon which the hope is fixed.

Paul does not speak of hope in general, as if it were some vague longing for something better in a shadowy future. Instead, he speaks of “the hope", with the definite article, a very specific hope, which is nothing less than the gospel message, of both Old and New Testaments. This we see from other usages of the word in the New Testament. Among other things, "hope" is coupled with

the resurrection (Acts 23:6),

the promise to the fathers (Acts 26:6,7),

Israel (Acts 28:20),

the gospel (Col 1:23),

the glory of God (Rom 5:2),

the appearing of Christ (Titus 2:13),

salvation (1 Thes 5:8), and

eternal life (Titus 1:2; 3:7).

It is easy enough to see that, if we merely ask ourselves, 'What does each particular "hope" mean in Bible terms?' and then combine the answers, we will have constructed a very reasonable (and practically complete) definition of the gospel.

It was the recognition of what Paul meant by "the hope" here that led John Thomas into a much better appreciation of the Truth of the Bible. As he considered this verse, he came to realize that salvation is inexorably bound up in a full and correct hope, based on an understanding of the fundamental promises of God. This discovery led him to sever his connections with other denominations, and begin to lay the foundations of what became the community of believers known as Christadelphians.

We were saved: This salvation is an ongoing process: begun when the gospel message is heard; advanced in baptism; further advanced in a patient, hopeful 'working out'; and finally completed in "the release of our bodies" (v. 23). It is not a single extraordinary action that changes everything forever. Instead, it is an ongoing process — a continuing "creation" — that results, at last, in "the redemption of our bodies". This is proven by the many means, outlined in the New Testament, whereby we are "saved":

What saves us? According to the New Testament, we are saved by:

grace (Eph 2:8,9);

hope (Rom 8:24);

belief (Mark 16:15);

baptism (1 Pet 3:21);

the gospel, and its memory (1 Cor 15:1,2);

the blood of Christ (1 John 1:7);

faith (Rom 5:1);

works (James 2:24);

ourselves (Acts 2:40); and/or

endurance (Matt 10:22).

This second list, like the one above involving "hope", may — if considered carefully — supplement the answer to the question asked above. 'If I am to be saved by the hope, what exactly is that hope, and how exactly am I to be saved by it?'

“The question as to which single characteristic saves the man is an abstraction. An illustration is helpful. A man who has fallen into the river screams for help. A man on the bank runs with a rope and throws it to the man in the river. He catches hold and is pulled to safety. What saved him? Was it his scream? Was it the rope? Was it the man on the bank? Did he save himself? Or was it all of these working together?”

Ron Abel, Wrested Scriptures, p. 160

But hope that is seen is no hope at all. Who hopes for what he already has?: The point of these two verses is that the attitude of hope, so characteristic and even distinctive of the Christian believer, implies that there is more in store for him than anything which he possesses already. To say this is not to disparage in any way the blessings of this life, which are many, but to realize — with heartfelt gratitude — that, for those who have faith, not only is all life made more meaningful by hope, but also, 'the best is yet to come.'

A Redeemer for this Body

How consoling and cheering is it, then, amid all the evils of the present state, that God hath found a ransom, who is willing and able to deliver us from the power of the grave; and not only so, but that "at the manifestation of the sons of God" (Rom 8:17-25), when he shall appear in power and great glory, "we shall be like him; because we shall see him as he is" (1 John 3:2). Then will the saints be "changed into the same image of glory… even as the Lord" himself was changed, when he became "the spirit-giving-life", or "a quickening spirit".

John Thomas, Elpis Israel, p. 41

Comment on Romans 8:25

But if we hope for what we do not yet have, we wait for it patiently.

Patiently: This is the Greek "hupomone", suggesting perseverance or endurance. "Patiently" (as the KJV also) strikes us modern readers as quite passive, whereas "with perseverance" is much more active — going forth in the struggle, and continuing therein, without slacking. The Divine description of Gideon and his small army of faithful men is apt here: "Gideon and his three hundred men… exhausted yet keeping up the pursuit" (Judges 8:4), or "faint, yet pursuing" (KJV).

A Scheme Marked with Great Wisdom

The world is a wilderness in which brambles tear the feet of the pilgrim, but this is not always to be so. God never intended that the fine sensibilities which pertain to the creature formed after the type of the Elohim should forever be violated. It is no plan of His that hearts shall always be torn and souls always withered by the hot breath of the desert. It was never intended that the world should always be the scene of that "inhumanity to man" which "makes countless thousands mourn", or that the meek of the earth, seeking after God, should always go thirsting for comfort never to be found. Such a state of things is of itself the best proof that it is abnormal. The very spectacle of man everywhere seeking, seeking, seeking, and never finding, is a proof of something out of joint.

With the Scriptures in our hands we see what it is. With the Scriptures out of our hands we cannot account for it; for, away from the source of information, there is no explanation of the mystery that the principal work of nature should be the greatest failure. The Scriptures explain everything. The Almighty, ever-living One, who always has been, and whose wisdom, and power, and goodness, and justice are above the reach of our intellects, though not beyond the flight of our faith, is working out, on this little part of His unlimited dominion, a scheme or purpose marked with great wisdom, and pregnant with great goodness, and joy, and glory, to all connected with that purpose in its ultimate form.

We see Adam placed in the Garden of Eden, under the law of obedience. We see him disobedient, and we see and feel the consequences. God exiled man from His society and friendship. He drove him out to do for himself, and the race is now in that driven-off state. We are not under the divine guardianship which Adam enjoyed. We are outside of the state represented by the literal Garden of Eden. We are not in communion with the Almighty. We are not living under His shadow. Human society is not constituted in harmony with His deep, eternal and perfect laws. But this will soon be changed, for the day of Christ, the second Adam, is about to dawn.

Robert Roberts, "Sunday Morning",

The Christadelphian, Vol. 7, No. 73 (July 1870), pp. 202,203