Romans 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him… We begin in order with the privilege itself, which belongs to God's children by virtue of their adoption: "And if children, then heirs." That all God's children are heirs. Whosoever do partake of the relation, they do partake of the inheritance. This is suitable and agreeable to some other places of Scripture (Galatians 3:28, 29; Galatians 4:7; Titus 3:7). Now there is a various account which may be given hereof unto us, which we may take in these following particulars. First, their Father's affection and special love which He bears unto them. Affection has a very great influence oftentimes upon an inheritance. There is affection and there is the constancy and immutability of it. Secondly, as there is their Father's affection, so there is likewise their Father's promise; as we know how Bathsheba urged it to David in the case of Solomon, against Adonijah (1 Kings 1:17). Thirdly, their very relation and condition wherein they are it gives them right and title hereto. Fourthly, the largeness and vastness of the estate, that is another advancement hereunto. All God's children are heirs, because there is means enough for them all. But here it may be seasonably demanded, What is it that God's children do inherit, and are heirs unto? First, for the things of this life. They are heirs of them, and have a special right and title to them. "All things are yours," says the apostle, and amongst the rest he reckons the world (1 Corinthians 3:21, 22). It is true that these things are not their portion. But yet they are oftentimes their possession. God's children they have an interest and a propriety even in temporal blessings; and such as none other else have besides themselves, for they have a sanctified right in them. No good thing will God withhold from them that walk uprightly. Secondly, they are heirs more especially of the things of a better; and they are reducible to two heads, as the Scripture itself reduces them. Grace and glory (Psalm 84:11) — the one considered as the means, and the other considered as the end. God's children they are heirs of them both. First, for grace and holiness. This is not a small kind of portion which God's children have an interest in. "Heirs of the grace of life" (1 Peter 3:7). All the graces of the Spirit, they belong to the children of God, and they are heirs, as it were, of them. Secondly, which is here principally to be understood: they are heirs of glory, and so frequently denominated. "Heirs of salvation" (Hebrews 1:14); "heirs of the kingdom" (James 2:5); "heirs of eternal life" (Titus 3:7; Colossians 1:12). This we have assured unto us by the firstfruits of the Spirit within us. We may see what we are likely to have hereafter by what already we partake of here, in the beginnings of heaven to us. In what proportion this inheritance of the saints is dispensed and distributed unto them. Because it is said here that they all have a share in this business. That though all God's children are heirs of eternal happiness and glory, yet they are not all of them in the same degree partakers of it. As a father may give portions to all his children, but one may have a greater portion than the rest. It is said of Elkanah, in his carriage to Hannah, that he gave her a worthy portion, or, as some read it, a double portion. And Benjamin's lot from Joseph it was five times as much as of the rest of his brethren. Thus is it likewise in God's dispensations. He gives a portion to all His children, but He gives not the same portion to them all. Though the same for kind and specification, yet not the same for degrees and intention. All the saints shall come to heaven, but some may go further in than the rest. Therefore this should stir us all up to an endeavour after the greatest measure that may be. And now for the life and application of the whole doctrine itself to our selves. We may draw it forth in a threefold improvement especially. First: Here is that which may satisfy God's children which are in a mean and low condition here in the world, as it is possible for them to be, and as sometimes they are. Though they may be destitute of many things here, yet they are heirs of heaven. Secondly, it further teaches God's children to live answerably to this noble condition, and the inheritance which they are appointed unto. First, in a holy magnanimity and nobleness of spirit. Secondly, in making good their titles, and clearing their evidences for heaven. Those who are great heirs they are careful to make good their inheritances, and to prove their right and interest in them, Thirdly, in more cheerful service and obedience to God's commands. We should henceforth serve Him not as bare hirelings, but as those who are sons and heirs. Fourthly, take heed of losing it and parting with it upon any terms whatsoever. Take heed of Esau, that parted with his birthright. Lastly, seeing God's children are heirs, and are heirs of glory, we see then from hence the vanity of those persons who would make salvation to be a matter of merit. The second is the explication or amplification of this privilege to them, and that consists of two branches. The first is taken from the person that they are heirs of: "heirs of God." And the second is taken from the person that they are heirs with: "joint heirs with Christ." We begin with the first of these branches, viz., the person that they are: "Heirs of God." This is added here by the Apostle Paul both by way of explication and of enlargement. When we hear that God's children are heirs we might be ready, it may be, presently to dream of some earthly inheritance. They are heirs of God, as the giver of the inheritance; and they are heirs of God, as the inheritance itself which is given unto them. First, they are so relative. Heirs of God, as related to Him for such a purpose as this is. It is He that does entitle them to all the things. They are heirs of God, they have a worthy and an honourable inheritance. There is some credit in being heir unto Him. Secondly, in point of profit, heirs of God. Heirs of God; therefore not only honourable, but rich. They must needs be great heirs, because He is great Himself and has great revenues (1 Corinthians 10:26). Thirdly, in point of conveniency and accommodation. There is a great matter in point of inheritance. The manner of ordering and disposing of it to the best advantage of him that shall heir it, and as to the circumstances wherewith he does enjoy it. Secondly, heirs of God. They are such as do inherit God Himself. He that is their Father is also their portion. And He which gives them the inheritance is the inheritance itself which He gives them. Sometimes the Lord is pleased to account His people to be His inheritance. "The Lord's portion is His people; Jacob is the lot of His inheritance" (Deuteronomy 32:9). And sometimes again He is pleased to declare Himself to be theirs (Psalm 73:25, 26; Lamentations 3:24; Psalm 16:5; Genesis 16:1; Genesis 17:1). Now for the opening of this point unto us, that we may know what this business is of inheriting God Himself. The meaning of it is this — to have full interest in all His attributes. His wisdom is theirs, to direct them. His power is theirs, to preserve them. His goodness is theirs, to relieve them. His justice is theirs, to avenge them. His faithfulness is theirs, to support them. Every good is so much the more excellent, and the rather to be prized by us, as it is anything more large and comprehensive, and is containing of other things in it. Why thus it is now to be an heir of God. We have in Him everything else. All the beams of comfort in the creature they are derived from this Sun. And so again, in the want of other things, he may very much comfort himself in this. Alas, what are the stars to the sun? And what are the streams to the fountain? The second is taken from the person whom they are heirs with — "Joint heirs with Christ." Believers, they do partake of the same inheritance with the Son of God Himself. First, here is this implied, that Christ Himself is an heir, and an heir of God. Thus Hebrews 1:2 He is called "the heir of all things." Again, besides, as He is an heir by nature, so He is also an heir by donation. Therefore He is said in the place before alleged to be appointed heir. The Father hath given all things to Christ (Matthew 11:27). Thus is Christ an heir by gift. Therefore we see what great cause we have to please Him, and to endeavour to be in favour with Him. We see how it is amongst men. How careful they are to give contentment to an heir if it be but of some ordinary inheritance. The second is that which is expressed, that as Christ Himself is an heir, so God's children are heirs also with Him (Galatians 4:7; Matthew 19:28). This must needs be so. First, in regard of that union which is knit betwixt Christ and His Church. God's children, they are members of Christ, therefore they must be heirs with Him (1 Corinthians 3, 22). Secondly, this is grounded in His promise which He hath made to us. Thirdly, His prayer for us (John 17:20-24). Fourthly, His office towards us as He is the Mediator of the Church. Therefore all things which come to us they must come to us through His hands. Now the life of all to ourselves comes to this. First, we see here how nearly it concerns us to find ourselves to be ingrafted into Christ and to become members of Him. Secondly, we may from hence see the certainty and infallibility of a Christian's salvation. We are joint-heirs with Christ. Therefore He being glorified, we shall be glorified also. Thirdly, we should hence learn to love Christ, and to give Him the glory of all. Considering that all we have it is from Him, and by Him. If we are elected, we are elected in Christ. If we are justified, we are justified for Christ. If we are sanctified we are sanctified through Christ. If we are glorified we are glorified with Christ. Christ is all in all unto us. (Thomas Horton, D.D.) Parallel Verses KJV: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. |
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