Romans 8:18

Romans 8:15-18 15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 15. Et enim non accepistis spiritum servitutis iterum in terrorem: sed accepistis Spiritum adoptionis, per quem clamamus, Abba, Pater. 16. The Spirit itself beareth witness with our spirit, that we are the children of God: 16. Ipse enim Spiritus simul testificatur spiritui nostro quod sumus filii Dei: 17. 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. 17. Si vero filii, etiam h?redes; h?redes quidem Dei, coh?redes autem Christi: siquidem compatimur, ut et una glorificemur. 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. 18. Existimo certe non esse pares afflictiones hujus temporis ad futuram gloriam qu? revelabitur erga nos. 15. He now confirms the certainty of that confidence, in which he has already bidden the faithful to rest secure; and he does this by mentioning the special effect produced by the Spirit; for he has not been given for the purpose of harassing us with trembling or of tormenting us with anxiety; but on the contrary, for this end -- that having calmed every perturbation, and restoring our minds to a tranquil state, he may stir us up to call on God with confidence and freedom. He does not then pursue only the argument which he had before stated, but dwells more on another clause, which he had connected with it, even the paternal mercy of God, by which he forgives his people the infirmities of the flesh and the sins which still remain in them. He teaches us that our confidence in this respect is made certain by the Spirit of adoption, who could not inspire us with confidence in prayer without sealing to us a gratuitous pardon: and that he might make this more evident, he mentions a twofold spirit; he calls one the spirit of bondage, which we receive from the law; and the other, the spirit of adoption, which proceeds from the gospel. The first, he says, was given formerly to produce fear; the other is given now to afford assurance. By such a comparison of contrary things the certainty of our salvation, which he intended to confirm, is, as you see, made more evident. [253] The same comparison is used by the author of the Epistle to the Hebrews, where he says, that we have not come to Mount Sinai, where all thing were so terrible, that the people, being alarmed as it were by an immediate apprehension of death, implored that the word should be no more spoken to them, and Moses himself confessed that he was terrified; "but to Sion, the mount of the Lord, and to his city, the heavenly Jerusalem, where Jesus is, the Mediator of the New Testament," etc. ( Hebrews 12:22 ,24.) By the adverb again, we learn, that the law is here compared with the gospel: for the Son of God by his coming has brought to us this invaluable benefit, -- that we are no longer bound by the servile condition of the law. You are not however to infer from this, either that no one before the coming of Christ was endued with the spirit of adoption, or that all who received the law were servants and not sons: for he compares the ministration of the law with the dispensation of the gospel rather than persons with persons. I indeed allow that the faithful are here reminded how much more bountifully God now deals with them than he did formerly with the fathers under the Old Testament; he yet regards the outward dispensation, in respect of which only we excel them: for though the faith of Abraham, of Moses, and of David, was superior to ours, yet as God kept them apparently under a schoolmaster, they had not advanced into that liberty which has been revealed to us. But it must at the same time be noticed, that it was designedly, on account of false apostles, that a contrast was made between the literal disciples of the law, and the faithful whom Christ, the heavenly Teacher, not only addresses by words, but also teaches inwardly and effectually by his Spirit. And though the covenant of grace is included under the law, it is yet far different from it; for in setting up the gospel in opposition to it, he regards nothing but what was peculiar to the law itself, as it commands and forbids, and restrains transgressors by the denunciation of death: and thus he gives the law its own character, in which it differs from the gospel; or this statement may be preferred by some, -- "He sets forth the law only, as that by which God covenants with us on the ground of works." So then persons only must be regarded as to the Jewish people; for when the law was published, and also after it was published, the godly were illuminated by the same Spirit of faith; and thus the hope of eternal life, of which the Spirit is the earnest and seal, was sealed on their hearts. The only difference is, that the Spirit is more largely and abundantly poured forth in the kingdom of Christ. But if you regard only the dispensation of the law, it will then appear, that salvation was first clearly revealed at that time, when Christ was manifested in the flesh. All things under the Old Testament were involved in great obscurity, when compared with the clear light of the gospel. And then, if the law be viewed in itself, it can do nothing but restrain those, devoted to its miserable bondage, by the horror of death; for it promises no good except under condition, and denounces death on all transgressors. Hence, as there is the spirit of bondage under the law, which oppresses the conscience with fear; so under the gospel there is the spirit of adoption, which exhilarates our souls by bearing a testimony as to our salvation. But observe, that fear is connected with bondage, as it cannot be otherwise, but that the law will harass and torment souls with miserable disquietness, as long as it exercises its dominion. There is then no other remedy for quieting them, except God forgives us our sin and deals kindly with us as a father with his children. Through whom we cry, etc. He has changed the person, that he might describe the common privilege of all the saints; as though he had said, -- "Ye have the spirit, through whom you and all we, the rest of the faithful, cry," etc. The imitation of their language is very significant; when he introduces the word Father, in the person of the faithful. The repetition of the name is for the sake of amplification; for Paul intimates, that God's mercy was so published through the whole world, that he was invoked, as Augustine observes, indiscriminately in all languages. [254] His object then was to express the consent which existed among all nations. It hence follows, that there is now no difference between the Jew and the Greek, as they are united together. Isaiah speaks differently when he declares, that the language of Canaan would be common to all, ( Isaiah 19:18 ;) yet the meaning is the same; for he had no respect to the external idiom, but to the harmony of heart in serving God, and to the same undisguised zeal in professing his true and pure worship. The word cry is set down for the purpose of expressing confidence; as though he said, "We pray not doubtingly, but we confidently raise up a loud voice to heaven." The faithful also under the law did indeed call God their Father, but not with such full confidence, as the vail kept them at a distance from the sanctuary: but now, since an entrance has been opened to us by the blood of Christ, we may rejoice fully and openly that we are the children of God; hence arises this crying. In short, thus is fulfilled the prophecy of Hosea, "I will say to them, My people are ye: they in their turn will answer, Thou art our God." ( Hosea 2:23 .) For the more evident the promise is, the greater the freedom in prayer. 16. The Spirit himself, etc. He does not simply say, that God's Spirit is a witness to our spirit, but he adopts a compound verb, which might be rendered "contest," (contestatur,) were it not that contestation (contestatio) has a different meaning in Latin. But Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: for our mind of its own self, without the preceding testimony of the Spirit, could not convey to us this assurance. There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father. And doubtless, since the confidence of the heart alone opens our mouth, except the Spirit testifies to our heart respecting the paternal love of God, our tongues would be dumb, so that they could utter no prayers. For we must ever hold fast this principle, -- that we do not rightly pray to God, unless we are surely persuaded in our hearts, that he is our Father, when we so call him with our lips. To this there is a corresponding part, -- that our faith has no true evidence, except we call upon God. It is not then without reason that Paul, bringing us to this test, shows that it then only appears how truly any one believes, when they who have embraced the promise of grace, exercise themselves in prayers. [255] But there is here a striking refutation of the vain notions of the Sophists respecting moral conjecture, which is nothing else but uncertainty and anxiety of mind; nay, rather vacillation and delusion. [256] There is also an answer given here to their objection, for they ask, "How can a man fully know the will of God?" This certainly is not within the reach of man, but it is the testimony of God's Spirit; and this subject he treats more at large in the First Epistle to the Corinthians, from which we may derive a fuller explanation of a passage. Let this truth then stand sure, -- that no one can be called a son of God, who does not know himself to be such; and this is called knowledge by John, in order to set forth its certainty. ( 1 John 5:19 , 20.) 17. And if children, etc. By an argument, taken from what is annexed or what follows, he proves that our salvation consists in having God as our Father. It is for children that inheritance is appointed: since God then has adopted us as his children, he has at the same time ordained an inheritance for us. He then intimates what sort of inheritance it is -- that it is heavenly, and therefore incorruptible and eternal, such as Christ possesses; and his possession of it takes away all uncertainty: and it is a commendation of the exellency of this inheritance, that we shall partake of it in common with the only-begotten Son of God. It is however the design of Paul, as it will presently appear more fully, highly to extol this inheritance promised to us, that we may be contented with it, and manfully despise the allurements of the world, and patiently bear whatever troubles may press on us in this life. 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. Footnotes: [253] By the Spirit, pneuma, (without the article,) some, as Augustine, Beza, and others, understand the Holy Spirit, and so Calvin, for the most part, seems to do. Then "the Spirit of bondage" means the Spirit the effect of whose administration was bondage; and "the Spirit of adoption" must signify the Spirit, the bestower of adoption. But we may take spirit here, in both instances, as it is often taken, in the sense of disposition or feeling; according to the expression, "the spirit of meekness" -- pneumati praotetos, 1 Corinthians 4:21 , and "the spirit of fear" -- pneuma deilias 2 Timothy 1:7 . The word for adoption, huiothesia, may be rendered sonship, or affiliation, or filiation, as Luther sometimes renders it: and as the Spirit of meekness means a meek spirit, so we may translate the two clauses here, "a servile spirit" and "a filial spirit." At the same time it may be better to take the "spirit" throughout as the divine Spirit, as in several instances it must evidently be so taken. -- Ed. [254] Wolfius gives a quotation from the Talmud, by which it appears that "servants" or slaves, and "maids" or bondmaids, were not allowed among the Jews to call their master Abba ('v'), nor their mistress Aima ('ym'), these being names which children alone were permitted to use. And Selden says, that there is an evident allusion in this passage to that custom among the Jews. Under the law the people of God were servants, but under the gospel they are made children; and hence the privilege of calling God Abba. Haldane, quoting Claude, gives the same explanation. The repetition of the word is for the sake of emphasis, and is given as an expression of warm, ardent, and intense feeling.. See an example of this in our Savior's prayer in the garden, Mark 14:36 , and in what he said on the cross, Matthew 27:46 . The idea mentioned by Calvin, derived from the Fathers, seems not to be well founded. -- Ed. [255] The words auto to pneuma, seem to mean the divine Spirit. The reference is to "the Spirit of God" in Romans 8:14 ; "This self-same Spirit," or, "He the Spirit," for so auto to pneuma, may be rendered, especially when the article intervenes between it and its noun. See Luke 24:15 ; John 16:27 Beza renders summarturei to pneumati hemon, "testifies together with our spirit -- una cum nostro spiritu," and the Vulqate "testifies to our spirit," as though the verb had not its compound; and it is said to have only the simpler meaning of testifying, though compounded, in Romans 9:1 ; and in Revelation 22:18 , where it has a dative case after it as here, "I testify to every man," etc. The soul appears to be here called "spirit," because the renewed soul is intended, or the soul having the spirit of adoption; or it may be an instance of the Apostle's mode of writing, who often puts the same word twice in a sentence, but in a different meaning. The Holy Spirit testifies to our spirit, say Origen and Theodoret, by producing obedience, love, and imitation of God, which are evidences of our adoption; but Chrysostom and Ambrose say, by enabling us to cry Abba, Father, according to to former verse. The latter seems to be the meaning adopted by Calvin It is said by Estius, according to Poole, that the compound verb is never used without the idea of a joint-testimony being implied, and that in Revelation 22:18 , it is a testimony in conjunction with Christ. Then the import of this text would be, that the Holy Spirit testifies, together with the spirit of adoption, to our spirit, to our soul or renewed mind, that we are the children of God. Thus a direct influence of the Spirit, in addition to that which is sanctifying and filial, seems to have been intended. See 2 Corinthians 1:22 ; Ephesians 1:13 ,14, 1 John 2:20 , 27 Professor Hodge gives this paraphrase, -- "Not only does our filial spirit towards God prove that we are his children, but the Holy Spirit itself conveys to our souls the assurance of this delightful fact." This seems to be the full and precise import of the passage. -- Ed. [256] "The [Roman] Catholic Church, with which all sects that proceed from Pelagian principles agree, deters from the certainty of the state of grace, and desires uncertainty towards God. Such uncertainty of hearts is then a convenient means to keep men in the leading-strings of the priesthood or ambitious founders of sects; for since they are not allowed to have any certainty themselves respecting their relation to God, they can only rest upon the judgments of their leaders about it, who thus rule souls with absolute dominion; the true evangelic doctrine makes free from such slavery to man. -- Olshausen There is no doubt much truth in these remarks; but another reason may be added: Those who know not themselves what assurance is, cannot consistently teach the doctrine; and real, genuine assurance, is an elevated state, to which man, attached to merely natural principles, can never ascend. -- Ed. [257] The particle eiper 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 epeidan, "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 gar 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.

{20} For I {t} reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (20) Thirdly, that this glory which we look for surpasses a thousand times the misery of our afflictions. (t) All being well considered, I gather.

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. Are not worthy to be, … — Heaven will pay for all; hold out therefore, faith and patience. When Saul had the kingdom, some despised him, but he held his peace, though a man afterwards froward enough. What is a drop of vinegar put into an ocean of wine? What is it for one to have a rainy day, who is going to take possession of a kingdom? Pericula non respicit martyr, coronas respicit, saith Basil A Dutch martyr feeling the flame to come to his beard, Ah, said he, what a small pain is this to be compared to the glory to come! Luther said he would not take all the world for one leaf of the Bible. What then would he take for the glory that it revealeth? St Paul useth a word here that signifieth (upon a good account justly cast up, and the matter well weighed) to conclude, resolve, and determine, asRomans 3:28; Romans 3:28 ; Romans 6:11 , λογιζομαι . The globe of the earth is, as mathematicians compute, 21,000 miles in compass, and above: yet compared to the greatness of the starry sky, it is but as a centre or little prick to the circle, to which it beareth no proportion; much less do our afflictions to heaven’s happiness.

For I reckon; i.e. I make account, I certainly conclude: see Romans 3:28 . The word is borrowed either from arithmeticians, who by casting their accounts do find the true and total sum; or from logicians, who by considering the premises do draw the conclusion. Not worthy to be compared; the word properly signifieth that part of the balance which goeth down: q.d. If the sufferings of this life be weighed with the glory to come, they will be light in comparison. These words, to be compared, are supplied in our translation to make up the sense. Revealed in us; it is revealed to us, and it shall be revealed in us. This text is a confutation of the popish doctrine of merit and human satisfaction.

For I reckon, that the sufferings of this present time,.... By "this present time" may be meant, the then present age, in which the apostle lived; which was an age in which the people of God suffered much, as was foretold by Christ, and which was necessary for the confirmation of the Gospel; for grace and strength answerable to their trials were given them; and the power of God was visibly to be seen in the supporting of them; though this was not the only suffering age: wherefore by the present time may be understood, the present time of life here on earth; which is a time of suffering, and which cannot well be otherwise, considering the world in which we are, and the nature of it, the state and condition of our souls, and the constitution of our bodies, and the many enemies we have about us; but then this present time of life is the only suffering time to the saints, for no sooner are they removed from hence, but they are in heaven, where neither wicked men nor devils can reach them, where their souls are freed from sin and unbelief, from doubts and fears, and everything that is distressing; and after the resurrection there will be no more diseases nor death in their bodies; and this present time is but a short time, a little while, and all sufferings will be at an end; wherefore they are not worthy to be compared with the glory that shall be revealed in us. The future happiness of the saints is expressed by glory, of which the glory of this world is but a faint resemblance; a glory which is already given to Christ, and he is entered into the possession of; it is already, but as yet it is unseen, but will be "revealed" hereafter, when Christ himself shall appear in it; and it will not only be revealed to the saints, as the glory of Christ, as Mediator; and it will not only be visible upon them, upon their bodies, which will be made like to the glorious body of Christ; but it will be revealed in them, and greatly lie in the perfection of knowledge and holiness in their souls: now between the sufferings of the saints in the present state of things and their future happiness, is no comparison, either with respect to quality or quantity. Their afflictions are "light" in comparison of the due desert of sin, the sufferings of Christ, and the torments of the damaged in hell, and when under divine supports; but glory is heavy, it is a "weight of glory". The sufferings of the saints are but for a time, but their glory is eternal; nor is there any comparison to be made between them by way of merit, for there is no manner of proportion between the one and the other, nor can the one have any causal influence upon the other. This is the judgment of things the apostle made, "I reckon" or "I think" which is said, not as his bare opinion, or as in the least doubting the truth of what he said; but having deliberately weighed things in his mind, and reasoned upon them, came to this conclusion, that so it must be. The allusion is either to logicians, who having settled the premises draw the conclusion; or to arithmeticians, who, having cast up the account, give the sum total. Though, after all, the "glory" here spoken of may mean the glorious Gospel of Christ, which was more and more to be revealed in the Gentile world, "in" or "by us" the apostles, in comparison of which all their sufferings were as nothing.

The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.

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—that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."

For I reckon - I think; I judge. This verse commences a new division of the subject, which is continued to Romans 8:25 . Its design is to show the power of the gospel in sustaining the soul in trials; a very important; and material part of the scheme. This had been partially noticed before Romans 5:3-5 , but its full power to support the soul in the prospect of a glorious immortality had not been fully discussed. This topic seems here to have been suggested by what is said of adoption. The mind of the apostle instantly adverted to the effects or benefits of that adoption; and one of the most material of those benefits was the sustaining grace which the gospel imparted in the midst of afflictions. It should be borne in mind that the early Christians were comparatively few and feeble, and exposed to many trials, and that this topic would be often, therefore, introduced into the discussions about their privileges and condition. The sufferings - The afflictions; the persecutions, sicknesses, etc. The expression evidently includes not only the special trials of Christians at that time, but all that believers are ever called to endure. Of this present time - Probably the apostle had particular reference to the various calamities then endured. But the expression is equally applicable to afflictions of all times and in all places. Are not worthy to be compared - Are nothing in comparison; the one is far more than an equivalent. in compensation for the other. With the glory - The happiness; the honor in heaven. Which shall be revealed in us - That shall be disclosed to us; or of which we shall be the partakers in heaven. The usual representation of heaven is that of glory, splendor, magnificence, or light; compare Revelation 21:10 , Revelation 21:23-24 ; Revelation 22:5 . By this, therefore, Christians maybe sustained. Their sufferings may seem great; but they should remember that they are nothing in comparison with future glory. They are nothing in degree. For these are light compared with that "eternal weight of glory" which they shall "work out." 2 Corinthians 4:17 . They are nothing in duration. For these sufferings are but for a moment; but the glory shall be eternal. These will soon pass away; but that glory shall never become dim or diminished; it will increase and expand forever and ever. In us - Unto us εἰς ἡμᾶς eis hēmas.

Romans 8:18 For I reckon that the sufferings of this present time are not worthy to be compared, etc. ‘If children, then heirs; for I do not think our present sufferings inconsistent with our being either the children or the heirs of God: 1. Because they are comparatively insignificant, Romans 8:18-23 ; and, 2. Because we are sustained under them, Romans 8:24-28 .’ Without much altering the sense, the for may be considered as referring to the last clause of the preceding verse: ‘We shall be glorified with Christ, for these present afflictions are not worthy of thought.’ In 2 Corinthians 4:17 , Paul speaks much in the same manner of the lightness of the afflictions of this life in comparison with the glory that shall be revealed in us. We are not only the recipients of a great favor, but the subjects in which a great display of the divine glory is to be made to others, Ephesians 3:10 . It is a revelation of glory in us; see Colossians 3:4 ; 1 John 3:2 . Not worthy , οὐκ ἄξια , not of light weight. Ἄξιόν τινος , what outweighs anything. Here, instead of the genitive, πρός is used — Not weighty in reference to, or in comparison with. As the glory so outweighs the suffering, the idea of merit, whether of condignity or of congruity, is of necessity excluded. It is altogether foreign to the context. For it is not the ground on which eternal life is bestowed, but the greatness of the glory that the saints are to inherit, which the apostle designs to illustrate. “Neque enim,” says Calvin, “dignitatem utriusque confert apostolus, sed gravitatem crucis tantum elevat comparatione magnitudinis gloriae, idque ad confirmandos patientia fidelium animos.” The apostle, fired with the thought of the future glory of the saints, pours forth the splendid passage which follows, ( Romans 8:19-23 ), in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory, as the end and consummation of its existence.