Exegetical and Hermeneutical Commentary of Romans 8:19

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

19. For the earnest expectation, &c.] The connexion of thought is: “A glory is to be revealed for us, the children of God; and so real and momentous is that glory, and its revelation, that it is intently expected by ‘the creature.’ ” “ The manifestation of the sons of God: ” more lit., and better, (as referring back to the word “revealed,” Rom 8:18,) the revelation, &c.

The Expectation of the Creature

The remarkable passage, Rom 8:19-23, demands a few preliminary general remarks. Among the many explanations of its meaning, two are the most representative and important. Of these (A) takes the passage to refer to the vague but deep longings of mankind for a better future; (B) to the longings, in a certain sense, of “creation” as distinguished from man, for a coming glory. According to (A) the doctrine is that humanity, outside the pale of the believing Church, shews in many ways its sense of weariness and aspiration; that this is an unconscious testimony to the fact of a glorious futurity; and that this futurity will be realized at the Consummation, when (not indeed all mankind, but) all from all mankind who shall have believed, will inherit the glory prepared for God’s children. According to (B) the doctrine is that the non-intelligent universe has before it a glorious transformation; that this is to take place when the saints “appear with Christ in glory;” and that in some sense there is a longing for this in “mute and material things.”

The decision lies in the true meaning here of the word rendered “Creature” and “Creation” the same word in the Greek.

Now certainly in one remarkable text (Mar 16:15,) that word means mankind; so too Col 1:23, (where render, “in all the creation under heaven.”) And the peculiar intensity of the language of thought and feeling here (“earnest expectation,” “hope,” “groaning and travailing,”) makes it certainly difficult to apply it, in so dogmatic a passage, to “rocks and stones and trees.” The longings, however vague, of human hearts are certainly suggested at the first thought.

But, on the other hand, there are many well-known places (e.g. Psa 98:7-8; Isa 35:1; Hos 2:21😉 where rejoicing, or even prayer, is represented as uttered by inanimate things. The whole tone of Scripture makes it certain that this is purely figurative; a reflection, as it were, of the feelings of conscious beings; for Revelation recognizes no “soul of the world.” But the language of such passages is a fact, and throws some light on this passage; though this differs from those in respect of its dogmatic character.

And again, the “Creation” here is said to have been “ unwillingly ” (Rom 8:20) “subjected to vanity,” i.e. to evil. Now the doctrine of sin, so fully expounded in the previous chapters, forbids us to refer this to the unrenewed human heart, in which the perverted will is the secret of all transgressions.

On the whole, notwithstanding serious difficulties, it seems necessary to take the word “Creation” here to mean what we popularly call “Nature.” Thus the passage reveals that, in some sense, a future of glory, a transfiguration, awaits “Creation;” and the shocks and apparent failures in the present universe are, in a figure, taken to be this (absolutely impersonal) “Creation’s” longing and expectancy. We learn also that this transfiguration will not come till the final glorification of the saints; i.e. till the eternal state. Our best comment will be, then, 2 Peter 3; where we find (1) that the “Day of the Lord” (i.e. of resurrection and judgment) will be attended with the fiery dissolution of the present frame of things; and (2) that then, in modes absolutely unknown to us, there will be, as it were, a resurrection of the “heavens and earth;” or, to keep close to Scripture, “new heavens and a new earth.”

There is ample Scripture evidence (Psa 102:26; Isa 51:6; Mat 24:35; &c.) that “ all these things must be dissolved.” The resurrection of Creation will be indeed as from a tomb. And who shall describe “the body that shall be” of that New Universe? Or who shall reconcile with eternity the idea of materiality, even when that idea is refined to the utmost? But we believe, in our own case, that “ body ” as well as “spirit” will live for ever, in a state at present inconceivable. A Universe in some sense material may therefore also be to last for ever, by the Divine will.

Note meanwhile that St Paul nowise dilates on this prospect. It is mentioned by the way, to vivify the idea of the greatness of the glory of the saints in their final bliss.

earnest expectation ] Lit. waiting with outstretched head; a single and forcible word in the Gr. See previous note for remarks on this and like words as in this passage.

creature ] Better, in modern English, creation; and so through the passage.

waiteth for ] The Gr. word again is intense; almost q. d., “is absorbed in awaiting.”

the manifestation, &c.] i.e. the “glorification together with Christ;”

“the revelation of glory upon them,” (Rom 8:17-18.) They shall at length be “manifested” to one another, and to the universe, in their true character as the children of the King Eternal.

Fuente: The Cambridge Bible for Schools and Colleges

For the earnest expectation – apokaradokia. This word occurs only here and in Phi 1:20, According to my earnest expectation and my hope, etc. It properly denotes a state of earnest desire to see any object when the head is thrust forward; an intense anxiety; an ardent wish; and is thus well employed to denote the intense interest with which a Christian looks to his future inheritance.

Of the creature – tes ktiseos. Perhaps there is not a passage in the New Testament that has been deemed more difficult of interpretation than this Rom 8:19-23; and after all the labors bestowed on it by critics, still there is no explanation proposed which is perfectly satisfactory, or in which commentators concur. The object here will be to give what appears to the writer the true meaning, without attempting to controvert the opinions of critics. The main design of the passage is, to show the sustaining power of the gospel in the midst of trials, by the prospect of the future deliverance and inheritance of the sons of God. This scope of the passage is to guide us in the interpretation. The following are, I suppose, the leading points in the illustration.

(1) The word creature refers to the renewed nature of the Christian, or to the Christian as renewed.

(2) He is waiting for his future glory; that is, desirous of obtaining the full development of the honors that await him as the child of God; Rom 8:19.

(3) He is subjected to a state of trial and vanity, affording comparatively little comfort and much disquietude.

(4) This is not in accordance with the desire of his heart, not willingly, but is the wise appointment of God; Rom 8:20.

(5) In this state there is the hope of deliverance into glorious liberty; Rom 8:21.

(6) This condition of things does not exist merely in regard to the Christian, but is the common condition of the world. It all groans, and is in trial, as much as the Christian. He therefore should not deem his condition as especially trying. It is the common lot of all things here; Rom 8:22, But,

(7) Christians only have the prospect of deliverance. To them is held out the hope of final rescue, and of an eternal inheritance beyond all these sufferings. They wait, therefore, for the full benefits of the adoption; the complete recovery even of the body from the effects of sin, and the toils and trials of this live; and thus they are sustained by hope, which is the argument which the apostle has in view; Rom 8:23-24. With this view of the general scope of the passage, we may examine the particular phrases.

(The opinion which is perhaps most generally adopted of this difficult passage, is what explains ktisis of the whole irrational creation. According to this view, the apostle, having adverted to the glory that awaited the Christian, as a ground of joy and comfort under present sufferings, exalts our idea of it still higher by representing the external world as participating in, and waiting for it. This interpretation is suitable to the design of the apostle. Pauls object is not to confirm the certainty of a future state, but to produce a strong impression of its glorious character. Nothing could be better adapted to this object, than the grand and beautiful figure of the whole creation waiting and longing for the glorious revelation of the Son of God, and the consummation of his kingdom. Hodge. In the original it is the same word that is rendered alternately creature and creation.

And the meaning of the passage depends, in great measure, on the sense of this single word. Generally speaking, it signifies anything created. The particular kind of creation is determined by the context alone. Of course, whatever sense we may attach to it, must be continued throughout the whole passage, as we cannot suppose the apostle uses the same word in two different senses, in one place, without any intimation of the change. To what then does ktisis refer? It is maintained by those who adopt the view noticed above, that it cannot refer to angels, either elect or fallen, since the former have never been subject to the bondage of corruption, and the latter are not waiting for the manifestation of the sons of God; that it cannot allude to wicked people, for neither do they anxiously look out for this manifestation; that it can no more refer to saints or renewed people, since these are expressly distinguished as a separate class in Rom 8:23; and that, therefore, it must be understood of the whole manimate and irrational creation.

It is further argued, that every part of the context may be explained consistently with this view. The passage is supposed to present a very bold and beautiful instance of the figure called prosopopoeia, by which things inanimate are invested with life and feeling, a figure which is indeed very common in Scripture, and which we need not be surprised to find in this place, amid so much that is grand and elevating; Joe 1:10, Joe 1:20; Jer 12:4; Isa 24:4, Isa 24:7. According to this interpretation of ktisis then, the general sense of the apostle may be thus given. The whole irrational creation is interested in the future glory of the sons of God, and is anxiously waiting for it. For then the curse will be removed from the very ground, and the lower animals relieved from oppression and cruelty. The very creation, on account of the sin of man, has been subjected to the curse, and has become vain or useless in regard to the original design of it, having been made subservient to the evil purposes and passions of man.

This state of subjection to vanity is not willing, but by restraint. Violence is imposed, as it were, on external nature. But this shall not continue. There is hope in the heart of the subject world, that hoti it shall be delivered from this bondage, and participate in the liberty of the children of God. This representation may seem strange and unusual, but we know certainly, adds the apostle, that it is so; that the whole creation pasa he ktisis, groaneth and travaileth in pain throughout every part. Even we, who are saints of God, and have been favored with the earnests of future bliss, feel the general oppression, and groan within ourselves, while we wait for the period of deliverance, in which the very body shall be ransomed from the grave and fashioned like unto Christs glorious body.)

Of the creature – The word here rendered creature ktisis, occurs in the New Testament nineteen times, and is used in the following senses:

1. Creation; the act of creating; Rom 1:20,
2. The creature; what is created or formed; the universe; Mar 10:6; Mar 13:19; 2Pe 3:4; Rom 1:25; Rom 8:39.

(3)The rational creation; man as a rational being; the world of mankind; Mar 16:15; Col 1:23; 1Pe 2:13.

(4)Perhaps the church, the new creation of God taken collectively; Col 1:15; Rev 3:14.

(5)The Christian, the new creation, regarded individually; the work of the Holy Spirit on the renewed heart; the new man.

After all the attention which I can give to this passage, I regard this to be the meaning here, for the following reasons, namely.

(1) Because this alone seems to me to suit the connection, and to make sense in the argument. If the word refers, as has been supposed by different interpreters; either to angels, or to the bodies of people, or to the material creation, or to the rational creation – to people (mankind); it is difficult to see what connection either would have with the argument. The apostle is discoursing of the benefits of the gospel to Christians in time of trial; and the bearing of the argument requires us to understand this illustration of them, unless we are compelled not to understand it thus by the proper laws of interpreting words.

(2) The word creature is used in a similar sense by the same apostle. Thus, 2Co 5:17, If any man be in Christ, he is a new creature kaine ktisis. Gal 6:15, for in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.

(3) The verb create is thus used. Thus, Eph 2:10, For we are his workmanship, created in Christ Jesus unto good works. Eph 2:15, having abolished in his flesh the enmity …for to make in himself of twain one new man: Greek, That he might create ktise the two into one newman. Eph 4:24, the new man, which is created in righteousness, etc.

(4) Nothing was more natural than for the sacred writers thus to speak of a Christian as a new creation, a new creature. The great power of God involved in his conversion, and the strong resemblance between the creation and imparting spiritual life, led naturally to this use of the language.

(5) Language similar to this occurs in the Old Testament, and it was natural to transfer it to the New. The Jewish people were represented as made or created by God for his service, and the phrase, therefore, might come to designate those who were thus formed by him to his service. Deu 32:6, hath he not made thee, and established thee? Isa 43:7, … Everyone that is called by my name; for I have created him for my glory, I have formed him; yea, I have made him. Isa 43:21, this people have I formed for myself. From all which reasons, it seems to me that the expression here is used to denote Christians, renewed people. Its meaning, however, is varied in Rom 8:22.

Waiteth for – Expects; is not in a state of possession, but is looking for it with interest.

The manifestation of the sons of God – The full development of the benefits of the sons of God; the time when they shall be acknowledged, and received into the full privileges of sons. Here Christians have some evidence of their adoption. But they are in a world of sin; they are exposed to trials; they are subject to many calamities; and though they have evidence here that they are the sons of God, yet they wait for that period when they shall be fully delivered from all these trials, and be admitted to the enjoyment of all the privileges of the children of the Most High. The time when this shall take place will be at the day of Judgment, when they shall be fully acknowledged in the presence of an assembled universe as his children. All Christians are represented as in this posture of waiting for the full possession of their privileges as the children of God. 1Co 1:7, waiting for the coming of our Lord Jesus Christ. 2Th 3:5; Gal 5:5, for we through the Spirit wait for the hope of righteousness by faith. 1Th 1:10.

Fuente: Albert Barnes’ Notes on the Bible

Rom 8:19-23

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

The expectation of the creature

The Greek for expectation is one of those admirable words which that language easily forms. It is composed of three elements: , the head; to wait for, espy; and , from, from afar; so to wait with the head raised and the eye fixed on that point of the horizon from which the expected object is to come. What a plastic representation! An artist might make a statue of hope out of this term. The verb longeth for is not less remarkable; it is composed of the simple verb , to receive, and , out of the hands of, , from, from afar; so to receive something from the hands of One who extends it to you from afar. The substantive and the verb together vividly describe the attitude of the suffering creation, which in its entirety turns, as it were, an impatient look to the expected future. (Prof. Godet.)

The expectation of the creature

There is a sort of vague, undefinable impression, we think, upon all spirits, of some great evolution of the present system under which we live–some looking towards, as well as longing after immortality–some mysterious but yet powerful sense within every heart of the present as a state of confinement and thraldom; and that yet a day of light and largeness and liberty is coming. We cannot imagine of unbelievers that they have any very precise or perhaps confident anticipation on the subject any more than the world at large had of the advent of our Messiah–though a very general expectation was abroad of the approaching arrival of some great personage upon earth. And, in like manner, there is abroad even now the dim and the distant vision of another advent, of a brighter period that is now obscurely seen or guessed at through the gloom by which humanity is encompassed–a kind of floating anticipation, suggested perhaps by the experimental feeling that there is now the straitness of an oppressed and limited condition; and that we are still among the toils, and the difficulties, and the struggles of an embryo state of existence. It is altogether worthy of remark, and illustrative of our text, that, in like manner as through the various countries of the world, there is a very wide impression of a primeval condition of virtue and blessedness from which we have fallen, so there seems a very wide expectation of the species being at length restored to the same health and harmony and loveliness as before. The vision of a golden age at some remote period of antiquity is not unaccompanied with the vision of a yet splendid and general revival of all things. Even apart from revelation, there floats before the worlds eye the brilliant perspective of this earth being at length covered with a righteous and regenerated family. This is a topic on which even philosophy has its fascinating dreams; and there are philanthropists in our day who disown Christianity, yet are urged forward to enterprise by the power and the pleasure of an anticipation so beautiful. They do not think of death. They only think of the moral and political glories of a renovated world, and of these glories as unfading. It is an immortality after all that they are picturing. While they look on that gospel which brought life and immortality to light as a fable, still they find that the whole capacity of their spirits is not filled unless they can regale them with the prospect of an immortality of their own. Nothing short of this will satisfy them; and whether you look to those who speculate on the perfectibility of mankind, or those who think in economic theories that they are laying the basis on which might be reared the permanent happiness of nations–you see but the creature spurning at the narrowness of its present condition, and waiting in earnest expectancy for the manifestation of the sons of God. (T. Chalmers, D.D.)

The longing of the creature for perfection

First, the creature. This is to be taken not in a limited sense, as sometimes it is taken in other places, for the human reasonable creature–that is, for mankind (Mar 16:16)–but in an extended sense. For all these outward and visible things which are in the world besides ourselves–the heavens, and the earth, and the sea, and all that is in them. The whole frame and body of the creation, as the original word carries it here in the text, the creation itself. And so the Syriac and Arabic interpreters translate it every creature, or the whole creation. The second thing is, the earnest expectation of the creature waiting. The word which is here translated earnest expectation, is in the Greek very emphatic, and signifies properly the stretching or putting out of the head with vehement intention, as one that looks out for some special friend, whom he expects and desires should come unto him. According to that which is expressed of the mother of Sisera, waiting for the return of her son (Jdg 5:28): she looked out at the window for him, and cried through the lattice. Now in the third place, by the manifestation of the sons of God, we are to understand the day of Christs second coming as the proper time and season wherein the sons of God shall be made manifest. We begin. The party expecting: the creature. It is usual with the Spirit of God in Scripture to fasten upon the unreasonable creatures those expressions which do properly belong to reasonable men. As for example Psa 96:11; Psa 98:7; Psa 89:8; Hab 2:11; Gen 4:10; Jam 5:4. And so here now the creature is to expect and to wait earnestly. That the whole course and frame of the creation is so ordered and disposed of by God, as that it carries in it a vehement desire and longing for the future estate of Gods children. There are three things in this passage which are ascribed to the creature, which are accordingly observable of us. There is expectation, desire, and patience. First, I say, it expects or looks for it. This is spoken metaphorically. First, it is in a state of defectiveness, and so looks to be supplied. The creature hath lost very much of that beauty and vigour and strength which it had in its first beginning, and which God at first did bestow upon it. The present imperfection of the creature shows that it waits for such a time as this is, because every defect calls for some kind of supply and making of it up. Secondly, it is in a state of motion, and so looks to be fixed. When we see a man going up and down, and running from one place to another, now in this corner and then in that, and afterwards again in another, and never at rest, we conclude that certainly there is somewhat which he looks after that he has not yet obtained. Even so is it also here with the creatures. Thus we see how the creature is expressed under a great deal of inconstancy; which shows that it hath not yet attained to its consistent condition which it expects to come unto. As the needle in the mariners compass, which is touched with the loadstone, it is never quiet, but hovers up and down till it be fastened upon the north, which is the place of its proper rest. The second is the creatures longing for the time of this manifestation also, as that which it desires may be. This is also signified in the text, in this earnest expectation, which does not only denote a mere wishing, but an express desire and vehement seeking. When we see the earth sometimes to be dried, we say it thirsts and longs for rain; not that it hath such desires in it, which we ourselves are capable of, but because it is in such a condition as does occasion such desires in us. It earnestly longs for the manifestation of the sons of God in another world. But why or whence does it come to do so? What has the creature to do with that? The dumb and unreasonable creature, with the glorious perfection of the saints? Yes, it is very much concerned in it; and that upon a threefold account. First, by way of sympathy and suitableness of affection to us, as in some sort delighting and rejoicing in the good of Gods people; for as the creatures were made for us, so they do in some manner take part with us, and have impressions upon themselves answerable to those things which happen unto us. That the creature hath some sympathy with us in such things as befall us. And amongst the rest, especially in this–for the perfection and consummation of our happiness, Secondly, and further. Out of respect to itself, for its own consummation likewise. For God in His wisdom and Providence hath so ordered things that the good of His own children shall be the good of everything else. Thirdly, out of respect to the honour and glory of God Himself, which is concerned in it. The third is the creatures tarrying or staying; as that which it is content with till it be. The creature, although for the present under manifold evils, yet notwithstanding is patient under this condition. Though it groans, yet it does not complain; but keeps within its own bounds and limits for all that. All the creatures, they still keep their course; they are not sullen, but do that work which is proper to them. And thus have we seen this passage made good in this particular–in looking, in longing, in staying. Now the use of all to ourselves comes to this: First, as a shame and reproach to all carnal and worldly persons. We see here how far they are inferior and below the very creatures themselves. Those which are below them in regard of creation, yet they are above them in regard of affection. These look and long for the second coming and appearance of Christ, which the others do not. Secondly, this serves to strengthen and confirm the faith of Christians themselves. If the creature doth thus wait for the time of the second coming of Christ, why then certainly such a thing as this there is to be expected and looked for by us, forasmuch as this is put into them by God Himself. And the earth is not only to feed us, but also to teach us; and a gracious and spiritual heart will be careful accordingly to improve it. Thirdly, here is an argument also for patience under present sufferings, in hope of future deliverance. While the creatures are patient in their condition, as making account to be one day freed from it, how much more should we be so in ours, and do that from the principles of piety, which they do only from the instincts of nature? The sum of all comes to this: All the creatures wait for their perfection; and why should not we? No creature does as yet attain its end; why should we seek for happiness here below? The second is the thing expected in these. The manifestation of the sons of God, that is, by taking it passively; the time when as the sons of God shall be manifested. For the better opening of this present point, we must know that the manifestation of Gods children is considerable in a threefold distribution. First, as to their persons. They shall be revealed and manifested here; who are so, and who are not. Here in this present world there is a mixture of one with another; of tares and wheat together; but then there shall be a plain separation and distinction of either. God will put a difference betwixt His jewels and other stones. There is a threefold manifestation Of Gods children again in reference to their persons. First, a manifestation of them to themselves. Secondly, a manifestation of them to one another. Thirdly, to wicked men. Thus shall there be a manifestation of the children of God in their persons, which is the first explication. Secondly, in their actions. They shall be manifested in these likewise. Every mans work shall be made manifest (1Co 3:13). As the Lord knows their works Himself, so He will cause others to know them also. And secondly, it is also an encouragement to us in secret goodness and the present concealment of worth, or questioning of it. And so as for the actions which men do, so also the cause and interest which they own; they shall be manifested here also. There is a double party and side in the world–Gods and Satans. Now it shall one day be manifested who has taken the better part, and owned the juster cause, and been on the strongest side, as Christ will then be sure to manifest and discover all his enemies, and those that would not that He should reign over them. Thirdly and lastly, in their condition. They shall be manifested so also. And that especially as a condition of glory. The consideration of all these things laid together–that there is such a time to come wherein the children of God shall be made manifest, and withal that the creature itself does earnestly hope and wait for this time, when it shall be so indeed; it should have this practical influence upon us, even to raise our hearts and affections to it. It was the commendation given to old Simeon, that he waited for the consolation of Israel. And to Joseph of Arimathea, that he waited for the kingdom of God. Let us take in these directions with us. First, be well settled in our judgments, that there is such a state indeed as this is. For that which we do not believe we cannot desire. Secondly, let us be much in the thoughts and meditations of it. Contemplation, it raises affection. We see how it does so in other things, and how much more then in this? Thirdly, let us get our hearts weaned and taken off from the world and the things of it; so long as we do anything more than ordinary admire earth, we cannot very much desire heaven. The worse in such a case as this will make us to neglect the better. Fourthly, let us labour to be purged and freed from sin, both as to the guilt of it and also to the power of it. And, lastly, to all the rest and fruitfulness and activity in goodness. Those who are much in arrear, they do not care to come to an account. (Thomas Horton, D.D.)

The expectancy of creation

As we read these words there rises before us a vast, majestic vision, the imagery of a whole universe–fields, trees, rivers, clouds and slurs, endless crowds of immortal beings, numberless hosts of creatures without souls–all standing with the head thrust forward, and silently, eagerly, gazing far away for something hoped and longed for, something that is slow, indeed, in coming, but that is sure to come at last. The teaching of the entire passage is–

I. That all creation is in some sense fallen.

1. Of course only intelligent and responsible man is capable of falling in the sense which involves guilt; and whatever other creatures may suffer, cannot be regarded as the punishment of their sin. But who does not know what suffering mans sin, cruelty, and thoughtlessness, inflict day by day upon dumb animals? And even that conduct which we call vice is always the result of some wrong conduct upon mans part. There would be no such thing as a vicious horse if there had not previously been a cruel or injudicious man.

2. But to go into the general question–

(1) Think what millions of innocent lives were cut short by the waters of the Deluge, and what hosts of guiltless creatures have yielded up their lives as sacrifices of sin! Now, we know God cares for oxen. Rely upon it, it was a thought to God when almost all the brute creation perished at the Flood. Rely upon it, He did not overlook the suffering of the beasts with whose blood under the law almost all things were purged.

(2) As for the inanimate creation, of course, it cannot suffer consciously. Man can both sin and suffer. The inferior animals can suffer but not sin. And as for the inanimate universe, it can neither sin nor suffer. But it is a mistake to fancy that a thing is perverted from the end contemplated by the Creator only when it knows the fact and suffers from it. The inanimate creation is involved in mans fall, according to its nature. You would almost think that Nature is obliged, by mans sin, unwillingly to do many things which she would not do if she could help it. The atmosphere is constrained to carry words which are false, impure, profane. Surely that beautiful liquid ether was never made for that! Food is constrained to strengthen for sinful deeds. Is it not hard, so to speak, upon the innocent grain, upon the generous grape, that they should be compelled to yield their energy to the arm of the murderer as readily as to the hand that does the deed of mercy? And since the days of the friar, who stumbled upon that combination of materials, separately innocuous, which hides the battlefield with its sulphureous clouds; think how great a share of human ingenuity has been directly given to wresting from Nature that which shall quench or torture human life. Look at a ship of war! What a grand and imposing spectacle it is! But is it not one great proof that man is fallen? Think of the costly material, skill and industry, that have gone to make that–a grand weapon of destruction: and say if the consequences of mans fall do not reach to the oak in the forest, the iron in the mine, the flax in the field, the very air and water! And, not lingering on instances of noble material agencies perverted to evil by man–such, for instance, as the printing-press; think how the whole landscape is often darkened by the brooding cloud of sin.

II. Nature is waiting for better days. All things are unconsciously looking forward. There is a vague, dumb sense, that surely better things are coming. All conscious things live in an undefined hope. And wherefore? Simply from some vague, general belief that surely evil will one day die, and the reign of good begin! Why does the man who has got more money than he can ever spend, and no one to leave it to, still save as before: why, but from some shadowy looking-forward, which he does not care to define. Why do most men, when they begin any task, feel eager to get through with it, but for that onward bent that is in all the creature? And we can discern traces of the same feeling in inferior natures. Why does the poor hack lean to his collar so eagerly, and toil up the steep street overburdened, but from some vague, dull, confused hope that surely all this will end. Goethe has recorded that he could never look on a beautiful summer landscape without feeling as if it were waiting for something, asking for something, which was not there.

III. What is the end for which all creation is so earnesly waiting? You who feel a constant craving, believe it, it is no earthly end that will satisfy the longing of your nature! Whenever you have attained one end you see another, and cannot be content till you have reached that: and, that reached, you will see before you another still. The poor man wishes to be rich; the rich man longs for a recognised position in society; the man who has got that thinks how pleased he would be could he obtain a title, fame, nobility. Ah, there is no end of it! Yes, there is more in this than the mere morbid feeling of restless discontent: it is the earnest expectation of the creature waiting for the manifestation of the sons of God! That is the only end in the universe that shall absolutely satisfy the great craving which is in the centre of mans nature–that is the only summit on reaching which you will see no farther summit stretching away beyond. What a blessing it is to be told what it is we really need! But the Christian only knows what shall fully satisfy that longing; we know that mans chief end is to glorify God, and enjoy Him for ever. Thou madest us for Thyself, said Augustine, and our souls are restless till they find rest in Thee! (A. K. H. Boyd, D.D.)

The hopes and aspirations of the new creature

I. The object of the creatures earnest expectation.

1. Its own manifestation in its true character. It is now the creature subject to vanity, laden with sorrow and corruption. This creature is to be developed. It does not now appear what it is in reality. Some marks of his destination are upon the Christian: he enjoys some foretastes of his inheritance, but nothing in comparison with the glory that shall be revealed in us.

2. A glorious liberty–in opposition to vanity, corruption, and affliction.

3. Bodily resurrection.

II. The present condition of the creature.

1. It is subject to vanity. When a thing neither fills that which contains it, nor supports that which leans upon it, nor yields fruit to him that labours in it, it is a vanity.

2. In the bondage of corruption. The phrase chiefly refers to the corruption which must actually take possession of the body in the grave; but it may not inaptly describe the state of Christians themselves in the present world. Though the commanding power of sin is destroyed in conversion, yet its relics exist, and impede the child of God, so that he cannot do the things that he would.

3. This is an unwilling subjection. The desires, affections, and purposes of the renewed nature, all rebel against the yoke of sin, and contend for their perfect freedom.

III. The temper of mind which the creature exhibits in the mean-time.

1. Earnest expectation. Let the ungodly tremble at the thought of Christs approach; but to the saints it will be a day of glory, as well as to their Master: to them the consummation of their brightest hopes, to Him the public display of His victories. The proper state of mind, therefore, in which it should be contemplated is that of expectation and desire. We ought so to live that when we shall be summoned to meet Him we may be able to lift up our heads and say, Even so come, Lord Jesus!

2. This earnest expectation is associated with patient waiting for the event; the principal ground of which is that God Himself has subjected us to the same in hope. A willing acquiescence in His wise arrangements is one of the best proofs of our filial spirit. No doubt it would be far better to wear the crown than to carry the cross; but so long as there is a work for us to perform on earth, and scope is given to glorify God by resignation under toil and suffering, we must be satisfied to endure temptation; knowing that patient continuance in well-doing leads to glory, honour, and immortality.

3. It is impossible that these strong affections of the new creature should be unproductive of practical results. Do you hope to be acknowledged as sons of God then? Show us the evidences of your adoption now. What traces of your heavenly birth and destination should be visible in your dispositions and lives! Christian patience is not a sluggish grace. It has a work to do, a stewardship to occupy, while it is waiting for the Masters coming. (D. Katterns.)

Creations waiting

St. Paul is primarily thinking only of the little Church at Rome, and giving them rules for their duty. And yet, with the mind of a great philosopher–or, rather, with the vision of a great prophet–he is swept beyond the special case before him into the general principle which it involves, and in giving rules to Rome he is led to survey the method of the universe.

I. The apostles doctrine.

1. This whole creation is not a dead, but a living thing. Its movement is not the movement of machinery, but of life. Instead of a blind, mechanical process, this man sees a universe with a desire of its own, bringing forth at last, through the pains which we now call the struggle for existence, the state of things we see. Instead of a world-factory grinding out with indifference its tides and storms, its plants and animals, and the emotions and ideals of men, he sees a universe working out with expectancy a divinely appointed end. Thus he simply anticipates the philosophers and poets who have seen in Nature a living and purposeful process, manifesting at each step the presence of one comprehensive will.

2. Having reached its present point, for what does creation now wait? The revealing of the sons of God. Without them the universal evolution pauses. The movement of the universe goes its way from the beginning to a certain point under mechanical laws, fit for material things. But at a certain point the elements of evolution become changed. The problem of the universe is no longer to mould and harden a world–it is to unfold and quicken the higher faculties of man; and for this new work of God a new necessity appears–the help of man. Gods ends are reached, not by such laws as could create or maintain the world, but through His sons. Up to a certain point, things go toward making man what he is; but at that point man takes these things which have moulded him and shapes them to their higher uses. For this reaction of character on circumstance the whole creation waits. Until this occurs, the process that God would fulfil toward the world is retarded. Here is a vessel eager to reach her port, and Gods winds invite her to move on. But not the fairest wind can bring her on her way unless man does his part. The earnest expectation of the vessel waits until the captain spreads her sails; and then, man working with God, the creation which lay dead and lonely on the sea becomes a thing of life and motion. So it is with all the higher movements of Gods creation. God may create the best of circumstances, but the whole creation simply groans and labours, like a vessel labouring in a sea, until man spreads her sails to catch Gods favouring breeze. The patient expectation of the vessel waits for the manifestation of the captains will.

II. Let us take this principle, and set it by the side of some of the problems and movements of the modern world.

1. Take the forces of Nature. Here, e.g., is electricity. It is a creation of God. The force was always there, eager to serve the wants of man; but Gods purposes through it could only be worked out by the sons of God. Finally, after ages of a patient creation, the inventor thinks Gods thoughts after Him, the sons of God are revealed in their relation to Nature, and then the creation moves on into its higher uses, and lights, moves, warms us. And it is awful to consider how many other powers we dwell among without any discernment of their significance and end, while the creation waits for the revealing in its midst of the sons of God.

2. Now turn to the nearer creations–the institutions and affairs of men. Look, e.g., at–

(1) The simplest form of human institutions–the life of the family and the home. Here, in this smallest group of human beings, has been the beginning of all social evolution. In the family, civilisation begins. And its beginnings were natural, inevitable, mechanical. The family group became permanent because it was the group fittest to survive. But is this the end of the evolution of the home? No! A new possibility opens before this primitive institution. It becomes the best symbol of the relation of God to us, and of ourselves to Him. Now, what brings the home into these higher stages of its evolution? Nothing but the revealing in it of the sons of God. Walk along any street to-day, with its row of houses. How far has the evolution of each home proceeded? Within one door the sons of God have revealed themselves, and domestic life is moving straight on to be the complete image of the heavenly world. Here, at the very next door, the evolution has been arrested, and the whole creation groans and travails with the pains of a disordered home. The two houses are alike in outward form, but the one is a home and the other a shelter; the one is a school for immortal souls and the other a pen for domestic animals. Turn to your own home with this thought of its higher intention, and you see with a new clearness your place in it, and its place in the world. You have not been thrown into this place by accident. You are the heir through it of the whole history of man. And now the question lies before you whether that history shall proceed or wait.

(2) The larger world of human society. There never was a time when so many minds were so busy with thoughts of a healthier and happier social state. Dreamers and agitators, working men and scholars, poor women and prosperous women–all are looking for some golden age, when there shall be a more even distribution of the good things of life. But suppose the fortunes of the rich laid low, and the poverty of the poor turned to competency; suppose all the mechanical difficulties of such a revolution overcome. Would the evolution of society be complete? Would its new relations work without friction or check? No! We should be at precisely the point where this whole industrial creation would show itself a waiting creation for the revealing of the sons of God. We should be like people who had created the most delicate of engines, and then had only unskilled mechanics to set it at work. People seem to think that if they can only reconstruct the machinery of society, it will run itself. They see that in the lower stages of social evolution machinery does a great deal. They see the State preserving itself by legislation; they see some evils checked and some gain made by law. But the fact is, that at a certain point the movement of society becomes not mechanical, but moral. It is not a question of controlling men, but of calling forth the best in men; and at that point the movement waits, not for new economic laws or social schemes, but for better souls, for higher impulses, for the revealing of the sons of God. You devise the most ingenious system for making all work for the good of all, but you can perpetuate such a system only by making men love one another. Given a competing race of men, and no device of legislation can abolish competition. Given a regenerated race of men, and a new social state of common life and ownership might be maintained; but one must also say, given a regenerated race and a new social state would seem to be superfluous.

III. Its personal lesson and law. Why should any one of us try so hard to make the most of himself? Why not abandon himself to passion or indolence?

1. There are various answers to this question.

(1) Because the higher path is the path of happiness. True. But with the happiness come the conflict and pain; with the new ideals the disappointments; and always there is the pull of animal pleasures dragging one down to other ways of happiness. The search for happiness will not reveal the sons of God.

(2) Because you are here to save your soul. True again. For what is a saved soul? It is a healthy, a developed soul–a soul grown up into the stature of Christ, revealed to itself as a son of God. But, after all, this, as a supreme motive of life, is mere self-interest, mere self-culture.

2. Contrast these personal considerations with the reason which St. Paul lays down, and see the tremendous chasm which lies between it and the desire for happiness, or even for salvation itself. What the apostle says is, Here is God working out through the long ages His purpose toward the world. He comes to a certain point, and there, by the very necessity of things, His work passes out of the region of natural law and self-acting methods, and has to be done through human beings. Now, suppose any soul fails of its higher capacities and remains stunted and unrevealed: is that merely a personal loss of happiness or of salvation? On the contrary, it is a loss so vast as to make every personal motive shrink into insignificance. It is simply so far the retarding of the perfect and universal work of God. To be sinning, not against ones self, but against the universe; to be a hinderer of Gods great ends in the world–that is what gives awfulness to every thought of sin. It is, again, some great factory where the looms go weaving with their leaping shuttles the millions of yards of cloth, and then of a sudden one thread breaks, and the loom stops short in its progress, lest the whole intricate work be marred. And then to turn the matter round, think how this thought affects every desire for good. A man looks at his life, and it is a poor, feeble, insignificant thing. He says to himself, Of what earthly importance is it that I should struggle thus against the stream of my tendency and taste? That is the unconscious defence of many a ruined life. For one man who errs by thinking too much of himself, ten fail by not thinking enough of themselves. But now comes the apostle into the midst of this spurious modesty, and says, Yes, taken by itself your life is certainly a very insignificant affair; but placed in the universe which God has made, your life becomes of infinite importance. For God has chosen to work out His designs, not in spite of you, but through you; and where you fail, He halts. God needs you. It is as though you were a lighthouse-keeper. Can any life be more unpraised or insignificant? Why sit through weary nights to keep your flame alive? Because it is not your light–that is the point. You are not its owner; you are its keeper. The great design of the Power you serve takes you thus out of your insignificance, and while you sit there in the shadow of your lonely tower, ship after ship is looking to you across the sea, and many a man thanks God that, while lights which burn for themselves go out, your light will be surely burning. The earnest expectation of many a storm-tossed sailor waits for the revealing of your friendly gleam. The safety of many a life that passes by you in the dark is trusted from night to night to you. (Prof. F. G. Peabody.)

The manifestation of true men the supreme want of the world

I. True men are the sons of God. What constitutes men such?

1. Negatively.

(1) Not that they are mere productions of God. All creatures are His productions.

(2) Not that they resemble the Divine nature. Man is spiritual, reflective, free, but so are devils.

2. Positively.

(1) Moral resemblance; similarity of governing disposition. Love is the ruling element in God. All thus ruled resemble Him, whether men or archangels.

(2) Filial devotion. A man may have six male offspring, and not one true son. The grand purpose of the gospel is to give men the disposition of true children.

II. These sons of God are to have a glorious manifestation on this earth, Waiting for the manifestation. Glorious–

1. In the perfection of their character. The best of Gods sons on the earth to-day are not perfect.

2. In the vastness of their numbers. These imperfect sons of God are comparatively few. But the manifestation will be one of countless multitudes, each perfect. They are the coming men.

III. This glorious manifestation of the sons of God is the supreme want of a suffering world. They are the objects of the earnest expectation of suffering humanity. What is the great want of the teeming millions to-day?

1. More churches? Some think so, and ecclesiastical edifices are being multiplied. But the people do not want them, and they are half empty almost everywhere.

2. More converts to conventional Christianity? This does not make true men, but formalists and hypocrites.

3. More official preachers? Preaching there should be, but it should be the preaching of the living man, not of the professional pulpiteer.

4. More religious organisations? No; they with their committees and vested interests are drag-chains on the wheels of spiritual independency and true progress.

5. More Bibles? No, there are millions lying unread and uncared for. What the suffering world profoundly longs for is the advent of true men, sons of God. Such men will be living Bibles, editions of Him who went about doing good. (David Thomas, D.D.)

The manifestation of the sons of God

I. The sons of God are now hidden.

1. How?

(1) As to their persons (1Jn 3:1). It is not exactly known in the winter, when the roots lie in the earth, what will appear in the spring.

(2) As to their life (Col 3:3). They are hidden not only in point of security, as maintained by an invisible power; but in point of obscurity. Because the spiritual life is hidden under–

(a) The veil of the natural life; it is a life within a life (Gal 2:20).

(b) The veil of afflictions, outward meanness, and abasement (Heb 11:37-38).

(c) The veil of reproaches and calumnies (1Pe 4:6). They are presented in the world as a company of hypocrites (2Co 6:8).

(d) The veil of infirmities, by which they often obscure the glory of that life which they have.

(3) As to their privileges, and the glory of their estate. There must be a distinction between earth and heaven. For the present, our glory is–

(a) Spiritual, and maketh no fair show in the flesh, as the image of God is an internal thing (Psa 45:13).

(b) Future. The time of our perfection and blessedness is not yet come, and we cannot for the present judge of it, nor the world imagine what it shall be.

2. From whom? Not from God (2Ti 2:19); not from Christ (Joh 10:14); not from angels (Heb 1:14); but–

(1) From the world, as colours from a blind man (1Co 2:14).

(2) In a great measure from ourselves. What with corruptions within, and temptations without, we have much ado to be persuaded that God is our Father, and we His children; our condition being so unsuitable, and our conversations so much beneath our rights and privileges; so that it needeth to be cleared by the Spirit of adoption (verse 16). When that is done, yet the glory intended to be revealed in us is not sufficiently known (1Co 2:9).

3. Why?

(1) Because now is the time of trial, hereafter of recompense. Therefore now is the hiding-time; hereafter is the day of manifestation. If the glory were too sensible, there were no trial, neither of the world, nor of the people of God.

(2) God hath chosen this way to advance His glory, that He may perfect His power in our weakness (2Co 12:9).

(3) To wean us from things present to things to come (2Co 4:18).

II. They shall be manifested.

1. Their persons shall be known and owned (Rev 3:5). No more doubt when owned, not by character, but by name.

2. They shall be manifested to themselves, and their glory also revealed to the world by the visible marks of favour Christ will put upon them, when others are rejected (Isa 66:5; 2Th 1:10).

III. This manifestation ought earnestly to be desired and expected by us.

1. To this end the apostle mentions the earnest expectation of the creature, and the day principally concerns us (Son 8:14; Rev 22:20). The saints look for Christs coming (Tit 2:13) by faith and hope; and long for His coming (2Ti 4:8) in a way of love.

2. Now His coming must be desired by us with–

(1) Earnestness (2Co 5:2).

(2) Constancy.

(3) Patience (1Th 1:10). (T. Manton, D.D.)

The hope of a fallen world

We are told that in these countries where the night lasts for many months the inhabitants, when they conclude that the dayspring is at hand, climb the loftiest mountains, and there wait and watch the first streak of returning day. That streak is the signal for gladness and melody. Such was the attitude of those who waited for the consolation of Israel before the Son of God came, and such ought to be our attitude who look for Christs second coming. Note–

I. The mournful condition of creation since the fall.

1. It is in the bondage of corruption through the iniquity of its inhabitant man, The mansion has been spotted and stained by the leprosy of him that dwells in it. Before man fell the whole creation, as it came from God, was very good; but when man became corrupt and turned the good creatures of God into occasions of sin and idolatry, the whole creation, in a sense, became partaker of the defilement of its rational inhabitants. Drunkenness and debauchery have been made to find their fuel and their food in the good things that God had made for mans good and for His own glory.

2. And, being thus enthralled by corruption, it is made subject to vanity. It is a peculiarity in the Divine government that things should partake in each others weal or woe. A fruitful land maketh He barren, because of the wickedness of them that dwell therein. Think of Sodom and Palestine. And what God has thus, in a smaller measure, done in individual instances, He has, in the grand scale, in creation. God brought vanity on His beautiful works, and marred, though He did not wholly deface, the lovely structure He had built and furnished.

3. To complete the dark picture, the whole creation travaileth and groaneth in pain together until now. What a grandeur there is in this personification of the whole visible universe! The Psalmist thus made all nature, animate and vocal, to praise her Creator, and await her Deliverers coming, and it is by a similar bold flight of imagination that the apostle personifies all creation as wearied with the bondage of corruption, mourning through the continual vanity, waiting for the wondrous transformation that is in store for her, and striving after it as a woman drawing near to her delivery longeth for the hour when it shall be said, a man is born into the world. And it is not mere fancy that we may seem at times to hear, in the moaning of the tempest, the roar of the storm, the dashing of the billows, the sounds and the sighings that we may often hearken to from troubled, tempest-tossed nature, to construe these into the groaning and travailing of creation, after that great redemption and deliverance that the Redeemer hath in store for her.

4. Must we not be arrested with the lesson thus taught us? What a fearful thing is sin, that it casts its dark shadow over the whole universe of God! When we make light of sin, let us look around us, as well as look within us, that we may be humbled, and cry, God be mericiful to me a sinner!

II. The hope that animates creation in her mournful and fallen state (verse 19).

1. That is the great epoch to which creation turns her anxious eye, anticipating her glorious deliverance. For we are hid; our life is now hid with Christ in God. The world knoweth us not, and we sometimes know not one another. But a day of manifestation cometh–a day of public adoption in the presence of the whole intelligent universe, a day of adoption in the day of the redemption of the body, when, invested with the similitude of their glorious Head, they shall stand forth, confessed of all to be the sons of God. Then creation shall find her glorious deliverance. This is that bright epoch foretold by the prophets, the time of the restitution of all things, when the Creator shall say, Behold, I make all things new.

2. Behold the hope of the creature. It shall be delivered out of the bondage of corruption into the glorious liberty of the sons of God! This cannot be annihilation. Would it be deliverance to creation, any compensation for its involuntary suffering, to be blotted out? The very fact that creation has suffered with man is in itself strong presumption that it shall triumph and be exalted with man. And so we look for new heavens and a new earth, wherein dwelleth righteousness. The whole visible creation is anticipating this blessed hope, when, with in its renewed inhabitants, it shall undergo renovation, and shall receive perfection.

Conclusion:

1. The subject is fitted to alarm every one who is making earth his portion. They that corrupt the creature and defile themselves therewith shall never know the creatures promised bliss.

2. For those that profess to be waiting for Christs coming, this contemplation is fitted to impart exalted hope. Eye hath not seen, etc. (Canon Stowell.)

The final deliverance of believers

I. The period when this state of degradation and suffering shall give place to the full hope which the gospel now sets before them. The day of the second advent of Christ. This, indeed, will be, in some most important respects, a day of manifestation–the manifestation of Him whom the heavens have received, of judgment, of the long-delayed punishment of sinners. But it shall be also the day of the manifestation of the sons of God.

1. Of their number, which now we possess no mean of calculating.

2. Of persons whom, perhaps, we never anticipated–for many that are last shall be first, and the first last.

3. Of their virtues, which the world slandered.

4. Of that glory with which they shall be eternally invested.

II. The characters under which this hope is presented.

1. Deliverance from the bondage of corruption. See this bondage–

(1) In the weakness of the body. It has lost its strength and perfection.

(2) In the diseases of the body.

(3) In that moral corruption to which the natural corruption ministers.

(4) In the manner in which this law sports with every feeling, care, interest.

2. The contrast to this is the glorious liberty of the children of God–

(1) From the bondage itself, as resulting from the lapse of Adam.

(2) From the grave, for Christ opens, and no man shuts.

(3) From the grossness of the body, for that which is sown a natural is raised a spiritual body.

(4) From irregular appetites, implying perfect liberty from sin.

(5) From affliction and suffering, for there shall be no more pain, no more chastening.

(6) From death.

III. The manner in which the whole subject is heightened. The apostle refers–

1. To the groans and expectations of the creature, i.e.,, the whole race of fallen and unrecovered men. The apostle sees before him the multitudes of mankind. He marks their miseries, groans, struggles against their lot, their aspirations after a something unattained. As a powerful intellect at its first dawn aspires after a knowledge of which as yet it has no conception; as an ambitious spirit tends upwards to a height beyond its gaze; as a heathen in his ignorance feels after a God unknown–so will the soul of fallen man wrestle with its bondage and strive for deliverance. It is a mighty power, though bound, and it sighs, and heaves, and tends, though blindly, to the good which it has forfeited. How elevated, then, the Christians hope! It is the hope of mankind. But let us attend to some instances by which this truth may be illustrated.

(1) Man feels his miseries more sensibly than any other creature–not only because he reflects, which is itself a heightening of his distress, but because he has a consciousness that he possesses a capacity of perfect bliss. The very poignancy of his misery is in proof of his aspirations after unmingled felicity.

(2) Man carries his desires beyond the limits of any present enjoyment. Winged with desire, he hastens to an object; he obtains it; he stops; he finds it not sufficient, and hastens on to another. Onward, and onward still, beyond all that earth can supply. What, then, is the true philosophy of this? A distant, though unapprehended, good attracts us.

(3) Man is displacent at the very vices which he indulges. And how are we to account for this? Why, but because the soul aspires for liberty from its moral corruption.

(4) Man struggles against disease and death. Life is the object of most passionate desire, and death of equally strong aversion. What is this but a tendency to a state like that which shall be enjoyed at the manifestation of the sons of God.

2. To the revealed hope of the believer, to which all his longings are directed (verse 23). They have the first-fruits of the Spirit. Even this exempts not from the miseries of life, nor is there in them, however glorious they are, anything which can satisfy the vast desire of glory.

(1) True, the soul is reconciled to God, but the bondage of corruption still places them in circumstances of temptation. They may sin against God, and they long for the deliverance which shall make sin no longer possible.

(2) True, the manifested presence of God is the delight of the soul; but even this, in its full extent, is veiled and hidden.

(3) True, there is the glorious attainment of a regenerate nature, but how many imperfections yet remain!

(4) True, there is the presence of heavenly graces, but these are like exotic plants, and an unfit soil prevents their full expansion, their flagrancy, and fruitfulness.

(5) True, there is heavenly knowledge and sacred converse with God, but the wants of the body demand supply, and hence numberless cares and anxieties.

(6) True, there is the communion of saints, but to what interruptions is not this exposed by human mortality!

(7) True, religion strengthens your social affections and heightens domestic enjoyment, but from those whom you love you have been, or you must be, severed.

(8) True, you are saved from the fear of death, but still there is death, the last enemy, and the struggle with him. Thus do we groan within ourselves, even though we have the hope which alone prevents our sinking in despair. But, while groaning under the pressure of lifes burdens, we are waiting for the adoption, the glorification of the body, and its establishment in the perfect and everlasting joys of heaven. (R. Watson.)

For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope.

The vanity of the present state consistent with Gods perfections

I. The gospel gives us assurance of a most excellent and happy state reserved for good men in another life, described in the text by these two characters; of its being the manifestation of the sons of God, and a state of the most glorious liberty.

1. Let us consider this future happy state which the gospel describes as the manifestation of the sons of God. Good men are the sons of God upon a double account, viz., of their nature, and of their state; each of which is becoming that high title of the children of God. In respect of that new nature of which they are partakers, they are justly styled the children of God; He being both the Author and the Pattern of it. Are they regenerate or born again? it is of God (1Jn 5:1; 1Pe 1:23; Joh 3:5).

2. It is farther represented as a state of glorious liberty. This most desirable freedom is indeed begun in the present life; for where the spirit of the Lord is, there is liberty: but then, as long as men continue in this world it is only begun.

(1) Since the future state of good men will be so glorious, what reason have they to bear all the sufferings of the present time with a contented mind.

(2) Since such is the glory of that future state, in which there shall be a manifestation of the sons of God, it should be a powerful motive with them to hasten more towards it in their desires and preparations.

(3) Since such is the honour and privilege of all good men who are now the sons of God, and since such will be their happiness when the time is come for their fuller manifestation, would not one think that all should be desirous of this character, and resolve to do everything which may entitle them to it? Would not one think that the kingdom of heaven should suffer violence, and that all who hear of such a state should be hastening into it in crowds?

II. The present state of mankind is a state of vanity, and bondage to corruption.

1. In the present life, mankind are subject to many fruitless desires and expectations.

2. The present is a state of suffering. Man is born to trouble as the sparks fly upwards. Who can pretend to reckon up the several sorts of pains and diseases to which the body of man is liable? or the many disagreeable accidents and mournful events to which we are continually exposed, and which so often befall us in the course of life?

3. The present is a state of great moral weakness and disorder. The fall has introduced a sort of anarchy into the human frame: the passions are broke loose, and the mind has not that command over the appetites and inclinations of the animal part which it were to be wished, and which we believe the mind enjoyed in the state of innocence.

4. This is a state which quickly passes away, or, which is the same, out of which we quickly pass by death into another, in every respect almost exceedingly different from the present.

III. To this vain and corruptible state, mankind were originally brought into subjection, not by themselves, but by another. By him who subjected the creature to vanity, may be meant either the first man by his transgression, or God for the sin of man; I rather incline to the latter, though the difference is not very material. Such honour had man in his creation, that God subjected to him, or put under his feet, all other things. Such was the unhappy consequence of mans offending God, that from henceforth man himself becomes subject to vanity. But how shall we vindicate this dispensation of Divine providence?

1. As to the justice of God, the case to any one who rightly considers it is attended with no difficulty at all. This dominion of God, or right to take away what He has given, or to withhold from some of His creatures what He gives to others, is as unquestionable as in the exercise it is uncontrollable. And as the dominion of God or His right to put mankind into what state or circumstances He pleases is indisputable, so He never exercises this supreme dominion of His without good reason.

2. To vindicate the wisdom and goodness of God in this dispensation.

(1) In respect of the chief consequences of the fall, God does little more than leave things to produce their natural effects.

(2) Supposing God had interposed in a supernatural way, directing and overruling the course of things, so that the posterity of Adam should suffer no inconvenience by his fall; yet in that case it cannot be imagined their condition would have been fixed without their having first gone through a state of probation, which must have been suited to the nature and advantages they would then have enjoyed. There might have been no room for repentance after they had sinned, and the reward of their obedience, if they had persevered to the end, might not have been so great, as the reward of the virtuous now will be. Which being considered, it may be justly questioned whether, on this supposition, the circumstances of mankind upon the whole would have very much exceeded those in which they now are, if at all.

(3) If it has pleased God to subject the race of mankind to a state of vanity and corruption, it does, in many respects, better answer the ends of a state of trial. Every virtue, both active and passive, such as self-denial, fortitude, benevolence, charity, compassion, and the like, have now room for exercise, which they would not in a state of perfect ease and tranquillity.

(4) God suits His government of man and dealings with him to the state he is now in. If he has given less to the posterity of fallen man than he did to their first parents, He requires less of them. Are we weak? He knows it, and expects no more from us than He hath given us, or, upon our humble application to Him, will give us strength to perform.

(5) There is this advantage in the present state as a state of vanity, and corruption, that it carries in it a continual admonition to turn our thoughts and affections towards a better state, and to be more diligent in our preparations for it.

(6) We may reasonably conceive God has the rather chosen the present scheme of things, because hereby He has an opportunity of dispensing His justice and bounty in two most remarkable acts of providence which occur in His dealings with mankind: His justice in punishing the sin of the first Adam and all his descendants; His bounty in rewarding the obedience unto death of the second Adam.

IV. In this state of vanity, under which the whole moral creation or world of mankind groaneth and travaileth in pain together, the human race has an earnest expectation or desire of a condition more perfect and happy.

1. All creatures naturally tend to their perfection, so does the race of mankind in particular; and the future state of the saints in the text, styled the manifestation of the sons of God, importing the highest perfection to which the nature of man can be advanced; with the greatest propriety, men who are reasonable creatures and breathe after immortality may be said to wait for such a state, though they are far from having a distinct idea of it.

2. In proportion as any of the sons of men have improved their rational faculties, and lived up to the light they have enjoyed, this desire of perfection and happiness has been more ardent and more explicit.

V. Men have not been without the hope of such a happy alteration in their state, which in the text is expressly assented and promised.

1. Mankind have always been possessed with the hope of a better state of things than the present. They have not only desired it, but hoped for it. Now hope implies some degree of belief that the thing desired will come to pass. And such a belief has obtained in all ages.

2. God has given men some ground for this hope, though He was pleased to permit sin, suffering, imperfection. To this effect was the very first promise after the fall. But besides this first promise, God, as the God of nature, the Author of reason, and the Governor of the world by His universal providence, has encouraged men to hope they shall, some time or other, be freed from that vanity and corruption to which, in this mortal state, they are subjected. By the large capacities and faculties of the human soul, to which the things of this world bear no manner of proportion, and which, in our present circumstance, have not an opportunity to unfold and show themselves, God plainly points us to another life, where all who behave well in the state of trial shall attain to much higher degrees of perfection and happiness.

III. This hope is raised into assurance by the Christian revelation. Application:

1. Let this lead us into proper reflections on the nature of man, and of his present condition, and excite in us affections and purposes suitable to such reflections.

2. Let what we have heard raise our value for the gospel of Christ. We are to be thankful for our natural hopes, but especially for those which we derive from the gospel revelation, which are at once the strongest, the most extensive, and the most satisfying. (H. Grove, M.A.)

Subjected–in hope

See how all things testify to the Christians hope.

I. See the creation itself restless with an otherwise inexplicable longing. It is not often that we have indications in Pauls writings either of a painters eye or a poets fancy. We rather conceive of him as one to whom scenery and history, time and space were something less than indifferent. Here, however, we see that he has observed nature–yes, as only poets read her. Paul has seen natures imploring look, and heard her complaining voice, and felt her yearning thought, and sympathised with her confession–of waste, as she brings one seed and one blossom to perfection out of ten thousand–of discord, as she is made to launch her thunderbolts, and to lift her waves, and to let loose her hurricanes–of cruelty, in her ruthless laws of consequence, and which take no account of innocence or penitence. St. Paul is not satisfied with lovely landscapes. He is no tourist of pleasure or fancy. He looks within and beneath, and feels that beauty might be more beautiful, and life more vital, and strength yet more robust, and that in all actual being there is a possible being more satisfactory; so that he must write nature an expectant, not an inheritor–he must claim her testimony as on the side of that gospel which makes hope, not contentment, the attribute of Gods creature.

1. See the very face of nature scarred with tokens of conflict. How unmelodious and often barbarous are the agencies of nature as she heaves in elemental agonies. Is this quite the scene which God pronounced to be very good? Hear the cry of the brute world, itself the prey of man, and, in turn, its own tyrant and murderer.

2. Mark the unrest of a humanity which prides itself upon its position at the top of Gods handiwork, as it pours the waters of an inexhaustible ambition into the sieve of a perpetual disappointment. Listen to that sigh of thankless satiety which echoes from the pampered child of fashion to that other sigh from the heart of the sorrow-laden. See that fever-stricken village, that battlefield. Is not the creation making confession, in all these manifold utterances, of a condition neither original nor final? Is not the creation travailing as in birth-pangs with a mysterious and compensating future? Can it be that God, the good and the great One, can suffer these blots and stains upon His own work to continue thus for ever? If God be, and be God, every symptom of ruin is a prophecy of reconstruction. Very mysterious, this subjection of the creature to vanity, to the dominion of disappointment, of dissolution, of decay! The word and the thought fills one book of the Old Testament, as it is here summarised in one chapter of the New. And you will see, if you study that Book of Ecclesiastes, how comprehensive is the word here before us. It is the perpetual filling of that which is never full, the ceaseless round of a monotony which has no harmony and no melody. St. Paul instructs us how to deduce a positive from all these negatives. He claims this vanity as an evidence for hope–as a witness to the necessity of the reconstruction which Christ promises to us in His gospel.

II. He who thus read vanity as the legend of nature; he who saw even here the record of a fall mysteriously interwoven with the condition of creation incapable of sinning, now calls as his involuntary witness to the Christian expectation the life of man as lived outside Christianity.

1. It was with a pitying and compassionate eye that St. Paul looked upon humanity. Could he gaze unmoved upon this great, swarming population looking for so much, bringing in so little, earning its wages only to put them into a bag with holes? St. Paul saw this great busy earth subjected to vanity by reason of sin; he saw how each generation, each life, sets out, as though it were the only one, full of confidence, full of conceit, on its little race of ambition, passion, interest, only to say at evening, Vanity of vanities. Not willingly, he says. It would not have it so. Not of its free will does it find every effort defeated, or the successful effort turned into bitterness.

2. St. Paul calls this vanity as a witness to the hope. He says, Could these things be if there were no hereafter? Is not this nothingness, this bondage of corruption, proof enough of the true character of this present as a mere birth-pang of the true, the satisfying, the everlasting? Is there not, indeed, in all men, an inward witness to this hope? Who does not wish to leave something, some one behind him? Who has not some vision of a perfection, if not for himself, then for the race? Who that is engaged in business, or philanthropy, who that has framed for himself any idea of a religion, of a God, has not done so in an expectation? These experiences of vanity are the birth-pangs of glory. God has written vanity upon the present that every eye may be directed towards a dawn, of which the only visible streak is the instinct of the longing. Cherish that longing, for it is your hope. Base and dastardly is that contentment which would call darkness light and shadow substance. This is the great lie, against which God in nature, in providence, in conscience is waging perpetual warfare. Say to yourself till you feel it, I am here, subject to vanity; if I pitch my tent here, if I choose the thing that is seen, then I am a part of the vanity. Let me be true at all risks–true to the inward voice which says, Be thou a stranger and a sojourner here, and then thou hast a home, and a city, and an immortality beyond. How magnificent the thought–The creature itself also shall be emancipated. I saw new heavens and a new earth. Times of refreshing shall come. The Spirit of God shall move again upon the face of a second chaos, and shape a new universe out of the confusion of this subjugation. Let us not refuse a hope for which every voice within, around, and above us cries aloud.

III. There is a part, even of the Christian, which St. Paul places side by side with nature and humanity as a witness. We groan within ourselves, waiting. There is a redeemed part within us, and there is an unredeemed. The Spirit of life in Jesus Christ hath made me free from the law of sin and death. But what then? That very emancipation makes the remaining fetter gall and fret and wound more than before. The body, which is the outlet and the inlet of all temptation, is still unrenewed, over-ruled, consecrated, but not yet transformed. Therefore I, as a Christian man, am a witness to the great hope. I could not live thus for ever. I could not go to heaven thus. Nay, the more I know of the spiritual life, and the more sensitive I become to the thing which God hates, and the more I acquire the mastery over sin and corruption, so much the more do I become aware of the burden which I carry everywhere in this body. So much the more am I a witness to the necessity of a death and a resurrection. So much the more do I, in this body, groan being burdened, having a desire for the heaven of Gods saints. (Dean Vaughan.)

The vanity of the creature

I. Its evidences. Creation.–

1. Has lost its original charm, beauty, durability, harmony, perfection.

2. Is corrupted by much that is pernicious or useless.

3. Has been subjected to abuse.

II. Its causes.

1. Mans sin.

2. Gods purpose.

3. The hope of restoration and development. (J. Lyth, D.D.)

Man made subject to vanity

I. Man is made subject to vanity.

1. In the frailty of his body and its subjection to death, and in the precariousness of his life (Gen 2:17).

2. In the unsatisfactoriness and uncertainty of his pursuits.

II. Man undergoes this subjection unwillingly. It was not a pleasant change from a body preserved in independent vigour and immortality by the efficacy of the Tree of Life to a mortal body; from gardening in Paradise to ploughing a stubborn and comparatively barren soil. So reluctant was Adam to the change that compulsion was necessary–So He drove out the man.

III. This subjection was a consequence of the Divine perfection. It was rendered necessary by Divine justice and wisdom, and executed by Divine power.

IV. This subjection is alleviated by hope. Redemption by Christ was the hope of the fathers, founded on Gods promise–The seed of the woman, etc. It is our hope now.

1. It is a hope of deliverance from vanity to a state answerable to the rank of the sons of God. This deliverance is the redemption of the body and the manifestation of the sons of God.

2. It is strengthened by the spiritual renovation which is the pledge of its fulfilment.

Learn–

1. The folly and wickedness of a worldly mind.

2. The reasonableness of patience.

3. The duty of yielding to that Spirit who is working out our deliverance. (C. Wills, M.A.)

The creature subjected to and delivered from vanity

Two wrong ways of regarding the visible creation around us–

1. Making an idol of it.

2. Professing to despise it. Scripture teaches that nature is not our master, but our fellow-servant. The passage before us teaches its connection with us, past and present, its actual condition, and its future destiny.

I. Nature is in sympathy with fallen man.–Whole creation groaneth, etc.

1. Subjected by, and for, some one: By reason of Him. Whom? God, not Adam, as some think.

(1) He subjected it.

(2) And in hope.

(3) See Gen 3:17.

2. As to the manner of subjection, two views–

(1) A part reserved, Paradise; and the outside world then what it is now.

(2) A mighty shock passed upon the world, previously paradisaical. Either admissible. Perhaps, in a measure, both.

3. As to the nature of the subjection.

(1) To vanity (see Eph 4:17; 1Pe 1:18; Ecc 1:2; Ecc 1:14; Psa 62:9; Psa 39:5). Expressive of inefficacy, aimlessness.

(2) To bondage of corruption. Deeper: outcome and result of vanity. Sickness, pain, death, restraint, bondage.

II. The subjection of nature not hopeless.

1. Groaneth and travaileth–not willingly subjected. Evidences of this in nature. Decay, discord, pain.

2. This longing verified by Scripture. Subjected in hope. Earnest expectation in creature.

3. In sympathy with regenerate man: We ourselves groan, etc.

III. This hope will be realised. The creature also shall be delivered, etc.

1. General truth of this asserted in Scripture (Isa 11:6; Isa 65:17; Act 3:21; 2Pe 3:13, etc.).

2. More particularly in this passage. From bondage of corruption to liberty of glory. Just as Christ was raised to the glory of the Father, and the sons of God to the glory of Christ, so will be the redeemed creation to the glory of the sons of God.

3. At or after the second advent. Behold, I make all things new. Different opinions as to time and manner. As regards the thing itself, a truth of revelation. A subject of deep interest to all Christians. (Preb. Clark.)

Life a prophecy

It seems to me that many reasons justify us in regarding our time upon this earth as a season full of prophesyings of better things to come. First: Our own being is prophetic. We are organised for something more and better than as yet appears. We are inspired with the thought of the unseen and eternal. Each man of us has a prophecy of future rewards and punishments written in his own conscience. And does not human love have always hidden it in heart a prophetic hope of the future and its completions? Listen to your own soul. Make silence within, and listen to your own better self. You are that prophet whom you seek. You are chosen from your birth and called of God to be a witness to the higher order of spirit, and to live as an heir of the kingdom of God. Secondly, our human relations are prophetic. Accept your family relations and your human friendships as gifts of God–nay, as revelations to you of what God in His Fatherhood, and the Son of God in His brotherhood is–and then all these human relations through which God Himself comes near to bless you, will grow doubly sacred to you. There is a presence of God also in them. They are of holy worth. Any sin against them, any violation of these sacred human relations, touches something Divine. Observe further in this connection how broken, partial, and tragic, often, these human relations and friendships seem in this world to be. They all of them suggest something which should be complete, holy, perfect; and then they break off, and in the poor actuality of the present remain but suggestions of what should be. There is evidently eternal worth in such relations of life, but just as we begin to find it, we lose it. Those who made each others lives so complete are no longer dwellers in the same world together. Love here has too often only the beginning of its good–the precious, yet too quickly broken fragment of its own blessing. Put then together in your thoughts these two facts–the self-evident worth of these human relations and friendships, and their present incompleteness–and do you not see how through their partial good the prophecy of the Lord of life begins to come into our lives? The earthly fragment which love has received was given as a promise of the Lord; it was never meant as a completed thing. The present, broken good is a Divine suggestion to us of the perfect life in which all that is now fragmentary shall be made complete. I have not yet in these statements led you to lay hold, as one may, of the strong principle of reason underlying this prophetic interpretation of our present human relations. These statements rest upon the prophetic principle which we find in nature pervading all growth, and pointing ever on from partial good, and lower types, towards the better things to come. The only difference is that when the geologist or the biologist reads the record of progress and ascent of life upon this earth, he can now read the Scripture of nature backwards, and having before him in mans present form and brain a fulfilled prophecy of nature, he can easily interpret, reading backwards, the lower prophetic forms and types. What from the beginning upwards was one constant prophecy of mans coming is now our history. But the Christian, when he now looks forward and thinks of the coming of the second man, even the Lord from heaven, has still to read the present prophetic signs and tendencies of things forwards by faith. Nevertheless, we proceed upon the same principle of reason whether we read the creation backward or forward; that which is good, but which is in part, is always a sign and herald of that which is perfect, which is to come. All partial good is prophetic. That is a first principle of nature. This is also a great principle of faith. It is a profound principle, reaching, I must believe, to the bottom of all natural evolution, and yet simple as the hope which will not die in the heart of human sorrow. It is a principle of life so true, and so strong to bear our faith, that you will allow me once more to endeavour to render this present deeply prophetic significance of human nature intelligible. There is a third prophetic element in this present life to which I should now allude. We have thus far considered the fact that man himself in his own being is essentially a prophet of the Lord upon this earth, and also the truth that our human relations in their eternal worth, but present incompleteness, all bear witness of something diviner to come in which they shall be made perfect. A further prophetic aspect of our life here we may find in the present relation of our spirits to outward things. Our present embodiment in nature is a good, but it is not a complete and permanent good. It is the best thing on this earth; there is nothing among all material things more wonderful than the brain of man. The stars in their courses, the infinite network of attractions which constitute the order of the heavens, excite our wonder and awe; but are they so marvellous manifestations of creative wisdom and power as the living centres and constellations of nerve-cells, and the balanced forces and ethereal fineness and complexity of the processes which the spirit that is in man finds given him in the organism and harmonies of his brain, for the purposes of recording and comparing his thoughts, and executing his free volitions? Man himself in his present embodiment is the consummation of nature, and the last wonder of the creation. But, nevertheless, this body is not enough for the spirit of man. Our present embodiment, in other words, is prophetic–wonderfully and profoundly prophetic of what shall be. Yes, in these bodies so wonderfully made, yet so incomplete, we have natures prophecy of the resurrection, and the earthly preparation for the perfect, spiritual body which shall be. In these mortal bodies, in which we begin to live and to be formed for immortality, the earnest expectation of the creation waiteth for the revealing of the sons of God. I hold that the earnest expectation of the whole creation from the first organic cell up to the brain of man waits for the revealing of the sons of God; I would claim that the Christian doctrine of the resurrection and the consummation of nature, as laid down in St. Pauls chapter of inspired interpretation of Gods thought, is in accordance with the present prophetic nature of things, and that we can and should believe in the Word of God, which confirms the whole up-look and on-look of the creation; and we may wait, therefore, in the patience of hope for the glory which the heart of man indeed cannot conceive, but which shall be known in us who are risen in Christ, when that which is perfect shall come. (N. Smyth, D. D.)

St. Pauls account of the creation

I. St. Paul says that the creation is subject to vanity, and is under the bondage of corruption. He sees in the creation a good deal of effort that comes to nothing, a waste of power, general imperfection, universal decay.

1. The apostles description is confirmed by facts. There is an ideal form of beauty for the leaf and blossom of every plant; but no leaf or blossom is quite true to its ideal. The human eye is a very wonderful organ; but it is said that there are most curious faults in it. Man is not the only creature whose growth is often stunted, powers repressed, and glory obscured. Birds and beasts die of famine and in cruel conflict with each other. They are sometimes blind, deaf and lame. Epidemics sweep them away, They are tormented by diseases precisely analogous to our own. Flowers, plants, and trees, spring up in soil which gives them no food, and they die of starvation. They perish from want of rain. They are burnt up by heat. Their fruit fails to ripen for want of sun. They, too, are liable to diseases, which are curiously similar to ours. What makes all these facts the more appalling is that this apparent waste and suffering have been going on for millions of years. St. Paul might have read one of Mr. Darwins books, for this is what Mr. Darwin has made certain: The whole creation groaneth and travaileth together in pain until now.

2. But is not the creation Gods own workmanship? Do not the heavens declare His glory, and all His works praise Him? Did not St. Paul say that the invisible things of God, etc.? Yes; and it may be true that there has been more of happiness than of pain. There is vanity and the bondage of corruption everywhere; and yet Nature is fairer than the poets have ever sung; there are intricacies of skill which transcend all that genius has ever yet discovered; and there is an infinite wealth of goodness, in the presence of which our most fervent gratitude is cold.

3. You have listened to the work of a great master when it has been imperfectly rendered. The chorus just missed a sudden leap of exulting triumph, or they did not sink to the soft hush of harmony, or their voices were too coarse, or the instruments were not quite in tune, or the band and the voices parted company. And yet the genius of the composer shone through it all. Sometimes, too, you have seen on the walls of a church the work of a great artist. The frescoes are falling away from the wall; the canvas is rotting. And yet there are lines and colours which reveal the skill of the immortal painter. These illustrations fail to touch the mystery of the imperfection and pain of the universe; and yet they may suggest the blended dissatisfaction and rapture with which St. Paul thought of the works of God. The things that God has made reveal His eternal power and Godhead; but the creation is subject to vanity by the will of the Creator, and the bondage of corruption is upon all things.

II. But St. Paul did not believe that the imperfection of creation is to continue for ever. It was made subject in hope, and it will be delivered, etc.

1. As those that are in Christ are to inherit eternal glory, so all created things are to pass into new and higher forms of existence. Speculation, indeed, on this subject has no materials to work upon. We know not what we shall be; still less do we know what the glorified creation will be. We may dream of sweeter music, fairer flowers, and nobler fruits, etc., in the new creation than in the old. But all these are dreams. All that we can say is, that we have not seen the last and consummate manifestations of the power and wisdom of the Creator. The great hope of the creation has yet to be fulfilled. Now is the winter of its discontent; its spring has not yet come; the splendour of its summer is still far off.

2. The birth-throes of which the apostle speaks are an effort of imagination which closely touches some of the theories which we are asked to receive on the authority of scientific proof. We are told that the fierce struggle for existence is the condition of the development of higher and yet higher forms of life. By a law which could not be resisted, the feebler and the less perfect forms of life have been crushed whenever they have come in collision with the nobler and the more vigorous. The birth-throes of nature have extended through all time, and they are not yet over. Through how many more ages the suffering will last, whether it will ever cease, are questions upon which there is no general consent of scientific opinion.

(1) M. Renan dreams that through the operation of this law of development there will at last arise an intellectual aristocracy which will have absolute command of all the resources of the world; that in every country there may be a dozen or a score of men as superior in their intellectual force to the rest of the nation as men are now to brutes; and that, perhaps, eventually the whole force of the weed, all its knowledge, and therefore all its power, may even be concentrated in the hands of a solitary individual, who will have absolute control over the life and fortunes of the race–a god that the human race had developed for itself.

(2) There are others who tell us that the great movement must be at last arrested. The play of the mighty forces which sustain it will cease. There will be equilibrium. The anguish will be over, and with the anguish life, in all its forms, will be no more.

(3) Paul believed that the creation has a glorious future. Christ, the brightness of the Fathers glory, has become man, and has brought all the regenerate members of the race into immortal unity with Himself, so that His glory is certain to become theirs. Man, however, belongs to the visible creation. From the earth we sprang; and we are the children of the earth, though we have been made the children of God. As we are to share the glory of Christ because of our union with Him, the earth is to share our glory because of its union with us.

3. You see, therefore, at what points St. Paul is in agreement with the results of scientific observation, and where he is hostile to philosophical theories which have been hastily erected on a scientific basis.

(1) If the man of science maintains that he discovers signs of imperfection in every living organisation; that the organs of sense are imperfect; that in the lower types of life there are the mere rudiments of limbs which are found in a useful and complete form only in the higher; that in the higher there are survivals of elementary forms of structure which were useful only in the lower; that there is a universal waste of life; that there is an appalling amount of suffering–St. Paul is ready to accept all these facts. The creation is subject to vanity and is under the bondage of corruption. But if the man of science goes on to argue from the imperfections, and failures, and waste in creation, that the universe had no intelligent Creator, St. Paul vehemently persists that with all the imperfection, failure, and waste, there are transcendent manifestations of the Creators eternal power and Godhead.

(2) If the man of science maintains that all created things have gradually been developed by conflict and pain from lower forms of life, and that the history of the development has been a history of protracted anguish, St. Paul will find in the facts which illustrate this doctrine the most startling confirmation of his own statement that the creation groaneth and travaileth together till now.

(3) If the man of science maintains that the physical nature of man is the result of the same development, so that man on the side of his inferior life belongs to the inferior universe, St. Paul will listen with an open mind, remembering that his own sacred books had taught him that the physical nature of man came from the dust, though nothing had been said of the gradations by which the dust ascended to the dignity and power of the human form. But if the man of science further maintains that the history of mans physical development is a complete account of human nature, St. Paul will again protest vehemently. He will affirm–and the consciousness of the human race supports him–that there is a mysterious power in man which cannot be explained by this process of development. The ascending movement of physical life–if science can establish the reality of the movement–was met by the descent of the power of God, and the living creatures whose organisation had become capable of receiving inspiration from God received it.

(4) If, again, the man of science argues that the groaning and travailing of creation are to end in stagnation and despair, St. Paul protests again and exults in the certainty of the hope that the creation will be delivered at last from the bondage of corruption into the glorious liberty of the children of God. (R. W. Dale, D.D.)

The groaning creation

1. The word translated creation has a variety of significations in the New Testament. It sometimes means the act of creation (Rom 1:20); sometimes finite existence generally (Mat 10:6; 2Pe 5:4; Rom 1:25; Rom 8:39); sometimes the human race exclusively (Mar 16:15; Col 1:23; 1Pe 2:13); and sometimes the class of regenerated men (Col 1:15; Rom 3:14; 2Co 5:17; Gal 6:15; Eph 2:10).

2. That the meaning we attach to it here should agree with the scope of the context and the aim of the writer. The aim of the apostle is evidently to exhibit the sublime privileges of the Christian amidst all the trials of this life.

3. That whatever meaning we attach to the word, it should be the meaning that the word will carry through the whole passage. Attending to these three things we have been compelled to regard the word creation as intended to designate regenerated humanity. Substitute the word, regenerated humanity, for creation throughout the whole passage, and you will give it a consistency both with itself and the aim of the writer. Our subject is The Groaning Creation; or, the Apostolic estimate of the life of Regenerated Men. This estimate–

I. Has respect to two worlds–the present and the future. As the average conduct of a man should be taken into account in order to estimate his character, so the entire life of a man, future as well as past and present, must be taken into account in order to estimate the balance of his joys or sorrows as a whole. Let us look at Pauls viewer–

1. The present life of the good. He describes it–

(1) As a scene of vanity.

(2) As a scene of slavery. Bondage of corruption.

(3) As a scene of suffering. All good men from the beginning have been groaning. It is our happiness, however, to know that all our sufferings are parturitional; they are all travailing together; they will give birth to a higher order of things that will be more than a compensation for the throes.

2. The future life of the good.

(1) It is a scene of spiritual glory. Glory that shall be revealed in us. The glory of wordly men is outside; the glory of the good is within.

(2) It is a scene of triumphant freedom. The glorious liberty of the children of God.

(3) It is a scene devoutly anticipated. They are waiting for the manifestation of the sons of God. When He who is our life shall appear, etc.

II. Is most salutary in its effect. We are saved by hope. Such a hope saves us–

1. From scepticism. Did we not take into account the life of future blessedness that awaits us, our present trials and afflictions would shake our faith in the wisdom and love of Gods government of the world.

2. From murmurings. Did we not keep the future blessedness in view, we should be likely to complain and repine under our present afflictions; but looking at the glorious things awaiting us, we say with Paul, Our light afflictions, which are but for a moment, etc.

3. From indolence. How the blessed prospect stimulates to activity! How the racer kindles with fresh fire as he glances at the goal! (D. Thomas, D.D.)

The vanity of the creature

We begin with the creatures condition, in these words, The creature was made subject to vanity. That all the creatures which are in the world, or ever have been since the fall of man, they are for the present in a vain condition: they are vain and subject to vanity. First, take it in its insufficiency, and consider it there. A thing is, then, said to be vain when it does not reach its proper end, nor does that for which it was intended. The creature, in its original ordination and the first appointment of it, was ordained for two ends. The one was the glory of God, and the other was the good of man. Now both of these ends does it in a sort very much come short of; yea, is opposite unto them. Secondly, the good of man. It also fails of this, and is perverted in this particular likewise; and that, again, in a double respect, whether temporal or spiritual. His temporal good, for the preservation of his body, and his spiritual good, for the edification of his soul. The creature has a vanity upon it, so far as it is opposite to either, in the improvement of it. The use which we may make of this observation to ourselves comes to this, namely, to teach us to labour to have the creature sanctified to us; and so in a sort reduced to that estate which at first it was set in. First, the creature is sanctified on Gods past by His word; and there is a threefold word of His, which is considerable to this purpose. First, the word of donation. Secondly, the word of benediction. And thirdly, the word of promise. The word of donation, whereby He bestows the creature upon us; the word of benediction, whereby He blesses the creature to us; the word of promise, whereby He makes a tender of this blessing. But prayer helps us to use them conscionably, that those things which in themselves are lawful may not become through our improvement sinful. Secondly. To enjoy them comfortably; for without Gods special favour and blessing, though we partake of the things themselves, yet we can relish no sweetness in them at all. Now prayer, it fetches this from Him. And so much may suffice to have spoken of the first piece of vanity of the creature, consisting in its insufficiency and failing of that first end whereunto it was ordained. The second is in regard of its uncertainty, its transitoriness and shortness of continuance. The creature is subject to vanity in this regard also. And so the Scripture does everywhere represent it to us. The fashion of this world passeth away (1Co 7:31; 1Jn 2:17). This is the nature of these worldly matters, but as a show and pageant, and there is an end. This it hath a twofold ground for it. First, the sin of man that hath deserved it The heavens and earth are harmless, yet, because they were made for mans sake, they bear the tokens of Gods wrath against man for his sin (Isa 24:5). Secondly, Gods counsel that hath so ordained it. God has cursed the earth for mans sake, and thereby brought destruction upon it. The consideration of this point is thus far useful to us. First, it teaches us from hence to put no stress or confidence in the creature. When riches increase, set not your heart upon them (Psa 62:10). Secondly, is the creature thus subject to vanity in regard to the transitoriness of it, then let us hold ourselves so much more to the Creator, in whom is no vanity, or variableness, or shadow of turning. And so now I have done with the first general part of the text, which is the creatures condition in these words: For the creature was made subject unto vanity. The second is the cause or occasion of this condition, which is laid down two manner of ways. First, negatively: Not willingly. Secondly, affirmatively: But by reason of Him who hath subjected the same in hope. First, take it in the negative, not willingly–that is, not of its own proper instinct and inclination; for what the will is in things rational, that the inclination is in things natural, and the one is by a borrowed speech transferred to the other here in this place. The creature of its own accord is not subject to vanity, forasmuch as every thing naturally desires the preservation of itself. So that this is that which is here observable of us, that the vanity of the creature, it is accidental and preternatural to it; and therefore is afterwards in this chapter called bondage, which is an unwilling subjection. First, in the failing of its first end, for which it was made. This is preternatural to it. The creature in its first institution was made in reference and subordination to man, and so naturally does delight to be useful and serviceable to him for his good, and especially, and above all things, for the good and welfare of his soul. But now for to be a slave to his lust and instrumental to his execution of wickedness, as sometimes it proves to be through mans corruption, this is a thing which is directly contrary to its nature and disposition. It is so likewise in regard of the uncertainty and transitoriness of it. It is subject to vanity thus, not willingly, or of its own accord neither. There was an enmity and kind of reluctancy in their entirest being, and by the law of their first creation they were subject to change and alteration, so that this transitoriness of them is thus far as it were natural to them; but in this sense it is said to be preternatural, so far forth as they do naturally desire the preservation of themselves. If the creature be not willingly subject to vanity in reference to naturals, what a shame is it for men and women to be so in reference to morals! Never were people more vain and willingly subject to vanity than now they are. Vanity in all kinds, and in all expressions of vanity–vanity in our speeches and discourse, vanity in our pastimes and recreations, vanity m our garments and attire, vanity in our houses, and especially vanity in our hearts; we cannot look aside but we behold vanity, and love to do so. The creatures groan under their vanity, but we laugh and sing under ours, which is the highest degree of madness and distemper that can possibly be thought of. And so much may be spoken of that particular: the account of this condition in the negative, not willingly. The second is in the affirmative: But by reason of Him who hath subjected the same in hope–that is, by reason of God the Creator, who for the sin of man cursing the creature hath subjected it to vanity and to corruption. In hope, that is, not irrecoverably, but reserving to it a possibility of returning to its former estate. There are two particulars which are here observable of us. First, for the dispensation itself, that is, the subjecting of the creature to vanity, which is here intimated and implied to be done by God Himself. The creature, it is subjected to vanity for mans sin. And as this holds good in general, so to some persons more especially in particular who do more fully and directly partake of the vanity of the creature in this particular which God threatens to them for their sin. Theres a curse which belongs to everything which they deal withal, or have interest in, a curse upon their estates. The ground of this dispensation does proceed from that near relation which is betwixt man and the creature. It may seem a very strange matter that the creature which has done no hurt at all should be thus punished for the sin of man. We know how it is sometimes in the affairs and businesses of men; that some kind of malefactors they are punished not only in their persons, but in their relations, to put the greater terror upon their miscarriages, and to make them more odious. The proper use and improvement of this point to be made by ourselves comes to this: First, to inform and convince us of the great misery which is in sin. Secondly, we see here whom to blame and to find fault withal in the miscarriages of the creatures, and in our own disappointments from them. When they do not prove so serviceable to us in some cases and at some times as we expect and desire they should. And that is even our own selves, who are indeed the proper causes of it. Thirdly, heres matter of just abasement and mourning and humiliation when we shall consider the great mischief which we contract by our sins, not only to ourselves, but to others. Fourthly, we should from hence take heed that we do not willingly wrong the poor creatures or do injury to them. Lastly, as the creatures serve men in their sins, contrary to their natural inclination, even so should men serve God in welldoing against the bent of their natural corruption. The second is the additional qualification of this dispensation in these words, in hope, where the apostle still speaks of the creature as of a rational person, as he did in the words before. When we speak of hope, it is considerable two manner of ways: either in the subject of it, or in the ground of it; either in the person, or in the condition. Then any are said to be in hope when they are in a hopeful way, or estate; or then any are said to be in hope when they do hopefully conceive of themselves in that estate. Now it is not so much the latter as the former which seems to be here intended. First, because this vanity, which is now upon it, is only accidental and occasional. It is not from any demerit in itself, but only from the sin of man, as we have formerly shown. Now that vanity, which was only accidental, is not likely to be perpetual. Secondly, the sins of men, for whose sake this vanity is inflicted, and from whom it is decreed, they shall some of them be delivered from that vanity which is upon them, therefore there is great cause to believe that the creatures shall also some of them partake of the like proportionable deliverance. And, therefore, thirdly, as another ground of it, we have the promise and Word of God Himself making for it. This may discover to us the different nature of that curse which is inflicted upon the creature, and that judgment which does belong to incorrigible and reprobate persons. We see here the different condition of fallen men and of fallen angels and devils. The one is a condition irrecoverable, while the other is a condition of hope. This should accordingly teach us to lay hold upon this hope which is set before us. Let us take heed of sinning wilfully after we have received the knowledge of the truth. If any time we miscarry, let it be unawares, and against our minds. (Thomas Horton, D.D.)

Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.—

The bondage of corruption

Nature is prevented from putting forth its powers, from manifesting its real grandeur, and from attaining its original destiny. It is therefore bound. And its bondage is caused by the necessary decay of its products. All that nature brings forth is doomed to die. And nature is compelled to slay its own offspring. The lightning flash destroys the stately oak. The winters cold kills the songsters of the summer. Animals devour other animals to maintain life. And this universal destruction limits the achievements of nature. Instead of constant growth, natures beauty and strength fade away. The powers of the material creation are bound by fetters of decay. (Prof. Beet.)

Glorious liberty

Nothing is more prized than liberty: indeed he deserves not the name of a man who can ever be reconciled to slavery. But while civil liberty is so desirable, the liberty in our text is of a still more important character. This liberty we may consider as gracious, and so enjoyed by believers even now; or as glorious, and so enjoyed in the life to come. It is of the latter the apostle speaks. Let us examine–

I. The excellency of this liberty you will not expect a full development of it. Eye hath not seen, etc. It doth not yet appear what we shall be. The believers experience is a glory to be revealed. It may well be called glorious if we consider–

1. Its price. Many things are estimated according to their price. The chief captain obtained his freedom with a great sum (Act 22:28); but our freedom was obtained at a much greater cost (1Pe 1:18; Act 20:28).

2. Its immunities. Only think from what evils it will free us.

(1) From the powers of darkness.

(2) From a world lying in wickedness.

(3) From indwelling sin.

(4) From the blindness of our understanding; from perplexity, and doubt, and uncertainty.

(5) From anxiety, trouble, and exhausting toil.

(6) From the body of this death, this vile body, this prison.

3. Its accesses.

(1) To what a place will it give us access!–the palace of the King of kings.

(2) To what society!–our own beloved connections, patriarchs, apostles, just men made perfect, angels, and Jesus.

(3) To what entertainment!–to rivers of delight; to the marriage supper of the Lamb; to fulness of joy, and pleasures for evermore.

4. Its anticipations. What God does for His people here is but little to what He designs to do.

5. Its duration. Immortality will extend to the body as well as the soul.

II. Who are the heirs to this liberty? The children of God.

1. By adoption, by which God admits us into His favour, and we are made the sons and daughters of the Lord Almighty.

2. By regeneration; for every Christian is a new creature, not only as to his state, but as to his nature. A new condition requires new and suitable qualities. So God makes us meet for the inheritance of the saints in light.

3. By imitation. Christians are obedient children, not fashioning themselves according to their former lusts in their ignorance, but as He who has called them is holy, so are they holy.

III. How this glorious liberty belongs to these children. It belongs to them–

1. Only: Except a man be born again, he cannot see the kingdom of God.

2. Universally. It belongs to all of them without exception. There is no difference here with regard to condition or circumstances.

3. Assuredly–as sure as the promise of God; the purchase of the Redeemer; the indwelling of the Holy Spirit can make it.

4. Freely and without desert.

Conclusion:

1. Let us adore and praise the goodness of God in remembering us in our low estate, and in providing for us such a glorious liberty.

2. Seek after and ascertain your title to this glorious liberty.

3. Rejoice in the hope of this glorious liberty.

4. Walk worthy of vocation.

5. Be concerned for those who are strangers to all this. (W. Jay.)

The coming deliverance of the creature

We begin with the future estate and condition of believers, which is supposed in these words, The glorious liberty of the children of God. First, their bodies shall be free from those evils and infirmities which they are here subject unto. Here we see how many sicknesses (2Co 15:45). This may serve very much to satisfy them in all the present inconveniences and disparagements which may now fall upon them. Secondly, as there shall be a liberty of the body at that time, so of the soul likewise. First, from those natural defects which are now adherent to it, as ignorance, forgetfulness, indiscretion, weakness of imagination. And secondly, from spiritual distempers and inordinacy of passion, etc. And this is another sweet encouragement likewise to all the servants of God, especially such as groan under their present weaknesses and imperfections and the bondage of a distracted spirit, which cannot perform holy duties with that freedom and enlargement as they desire. Thirdly, for their whole persons; there shall be a liberty of them also. They shall be free in their names from those reproaches which are here cast upon them. The use which we are to make of it is, that seeing there is such a blessed estate as this is to be expected, that therefore we would for our parts labour to have a share in it. Those who do not partake of a gracious liberty in this world, they shall never be partakers of a glorious liberty in the world to come. The second, which is the principal, is the correspondency of the creature to this condition, as that which is declared, that the creature itself shall be delivered from the bondage of corruption into this glorious liberty of Gods children. In what manner this is to be done, and how this deliverance of the creature here spoken of is to be accomplished. Now it may be reduced to two opinions. The first opinion is this–that this deliverance of the creature from the bondage of corruption shall be by abolition or annihilation. The second opinion is this–that this deliverance of the creature from corruption shall not be by way of annihilation, but only by way of alteration; that they shall not be destroyed, but changed and become new; not for substance, but only for quality. The former is repugnant, and will not hold good upon these following grounds. First, because this future estate of the creature, which is here mentioned in the text, it is expressed to be such as is earnestly desired by the creature; but now there is no creature whatsoever which doth naturally desire the extinction of itself, but rather the contrary. Nature, it does abhor nonentity, and chooses the preservation of itself oftentimes, even in the greatest extremity. Secondly, that which shall befal the creature at the day of judgment is here in the text expressly called the deliverance of it. Now a deliverance does necessarily suppose the being and existence of that subject which is delivered. Thirdly, it is said here also in the text, that the creatures shall be delivered into the liberty of the children of God; that is, that they shall be delivered in like manner as Gods children are delivered. But Gods children are not delivered by annihilation. And so again, Who shall change our vile body, that it may be made like to His glorious body, etc. (Php 3:21). It is not annihilated, but changed. And so it shall be also with the other creatures. Fourthly, it is not probable neither that such a special monument of Gods power as the heavens and earth indeed are should be absolutely and totally abolished, and turned into nothing; but rather that they should still remain as so many pillars of His greatness and goodness to all eternity, as they prove to be in their excellent variety. The second opinion is that which makes this deliverance of the creature to consist, not in abolition, but in alteration; not in destroying of the substance of it, but only in changing of the qualities. The Scripture itself does expressly call it a restoration (Act 3:22). In fine, to sum up all, and to close up this present passage of the text before us: Of the creatures being delivered into the glorious liberty of the children of God. This expression may be taken three manner of ways. Contemporancively, as denoting the time of this deliverance. Causally, as denoting the occasion of this deliverance, Terminatively, as denoting the thing itself. We see here the great benefit which we have by Jesus Christ, and our redemption through Him. In that He hath taken away all the evil and mischief which our sins have done unto us. (Thomas Horton, D.D.)

Spiritual liberty

The liberty of–

1. A childs access to God.

2. A childs idea of his fathers government.

3. A purified conscience.

4. Well grounded and confident hope.

Liberty is not lawlessness. The first condition of liberty is harmony with the infinite will. How is that will made known? By the life and work of the revealed God–Jesus Christ. (J. Parker, D.D.)

Our present attainment not the end of Gods design

We are quite certain that what we are cannot be the end of Gods design. When I see a block of marble half chiselled, with just, perhaps, a hand peeping out from the rock, no man can make me believe that that is what the artist meant it should be. And I know I am not what God would have me to be, because I feel yearnings and longings within myself to be infinitely better, infinitely holier and purer, than I am now. And so it is with you: you are not what God means you to be; you have only just begun to be what He wants you to be. He will go on with His chisel of affliction, using wisdom and the graving tool together, till by and by it shall appear what you shall be; for you shall be like Him, and you shall see Him as He is. Oh, what comfort this is for our faith, that from the fact of our vitality, and the fact that God is at work with us, it is clear and true and certain that our latter end shall be increased. I do not think that any man yet has even got an idea of what man is to be. We are only the chalk crayon, rough drawings of men; yet when we come to be filled up in eternity we shall be marvellous pictures, and our latter end, indeed, shall be greatly increased. (C. H. Spurgeon.)

The chrysalis state of man

In truth, we are like the chrysalis, if we suppose it to be gifted with a conscious intelligence. Faint motions come to it within its sleeping frame; its limbs, its wings, strive dimly to extend themselves; dreams come to it, through its physical changes, of another life, dim suggestions of some wonderful new birth; yearnings after something which it calls freedom, and light, and beauty, and movement. They deepen, and at last one day the shelly case falls off, the insect queen appears, and in the opened wings, and the swift flight, and the flowery food, and the blue sunlight in which it moves with joy, all the problems which disturbed but enkindled it are lost in the splendour of their answer. (Stopford A. Brooke.)

Divine Sonship

I. There are some men who are actually affiliated to God. They are the sons of God. What does this mean?

1. Not mere creatureship. All things, mountains and valleys, suns and stars, are the creatures of God; but we do not call them His children.

2. Not mere resemblance. Moral spirits everywhere are in some humble measure like God; yet we do not call devils His children. It means the possession of the true filial spirit. To give this is the great end of Christianity.

II. This affiliation is connected with glorious liberty.

1. It is the purchase of an immense cost. The struggle of the slaves, the sacrifices of the patriot give value liberty. But this liberty has cost infinitely more. Ye are not redeemed with corruptible things, etc.

2. It involves the entire freedom of man. Some men are free in some respects and slaves in others. The limbs may be free, the passions may be free, the intellect may be free, and yet the moral heart may be in chains. This is the freedom of the entire man in all his faculties and relations.

3. It is in harmony with the rights of the universe and the glory of God. There is a liberty which implies the slavery of others. But not this.

4. It will never find a termination. The powers, the sphere, and the facilities, of this liberty will be ever increasing with the ages. (D. Thomas, D.D.)

Nature perfected through man

1. To those who believe in free will, the difficulties attaching to the problem of human suffering are not formidable. If we take away all the wretchedness that springs from depraved hearts, it is a very small minimum indeed that is left behind. And then assuming immortality, there are surpassing compensations. But these principles are scarcely applicable to the lower creation. Much of the earth is desert, and the most fertile lands produce what is noxious more freely than what is good. And then animate nature is a pandemonium of internecine war and hunger and pain. And the explanations that help us somewhat in the enigma of human suffering scarcely serve us here.

2. But the Bible anticipates this difficulty, and foreshadows a conclusive answer in the text. Nature is linked with man. Its imperfections are explained by his. It falls and rises again with the fall and rise of man. Just as the law gives to the parent the custody of his own child, so God gives to man power over the world to modify it for good or evil at his will. Man stands in relation to the inferior creation as the Divine Mediator does to all mankind, and by the revelation of the glory of Gods sons the whole creation will be lifted at last to higher beneficence and more perfect majesty. J. S. Mill said that the facts of the universe suggested to his mind, not so much the idea of a beneficent and all-wise Creator, as that of a demiurge dealing with an intractable material, over which he had not acquired complete mastery. The true demiurge is man. God has given him an all but unlimited stewardship over nature, and we should not go to her anarchic realms to find out what God is, but rather to find out what man is. The kingdom suffers through the misconduct of an ill-regulated king. A slave may be virtuous and kindly in character, but if his master be evil, he will have to be the instrument of many an unholy behest. However benign the qualities latent in nature, it will necessarily exhibit at times the sinister character of the lord it is compelled to obey.

3. The savage believes that every part of the creation is animate; and the truth in fetichism is that the spirit of man reflects itself in nature. His identical soul does not pass into its but the shadow of what he is always rests upon it. It seems to echo the groans of his more conscious pain. It is feeling towards deliverance from the bondage into which he has brought it.

4. If we do not get our full share of natures gifts, we are apt to charge upon it, and its Divine Author, things that in no proper sense belong to them. The street Arab wilt not think very gratefully of the kindliness of nature, even if he should be taken for a day into the country, and see the ripe cornfield, or fruit orchard, or vinery. Natures hand may be lavish, and her heart large; but the famishing millions of Asia will not be very profoundly impressed by her kindliness, although they may hear that in Western America wheat is so abundant and so cheap that the farmers have had to burn it for fuel. To these poor wretches Nature will be tormentor rather than friend. Some time ago a political speaker gave utterance to an aphorism that would form an admirable comment upon the text, The laws of nature, said he, preside over the creation of wealth, but the heart of man over its distribution, in sympathy, justice, brotherhood. That defines the whole question. Nature, after all, is only truly beneficent to the subjects of her kingdom when she is helped by the intelligence, the justice, and the kindliness of man.

I. God distributes the bread He is ever multiplying by natural processes, after the pattern of the symbolic miracle in Galilee. He commits it into the hands of servants, who are to be the channels of His bounty. Suppose for a moment that the sordid elements hidden in some of the disciples had come to the surface in connection with that miracle. Judas slips into his capacious bag the food he should have distributed to a hungry woman and her babes. Thomas, dreading the privations that may come, keeps back that which should have been given to decrepit old men. If we could listen to the speech of weary men and fainting women as they creep to their homes, we might possibly hear some reflections upon the character of the Wonder-worker which would be very wide of the mark. Whatever failure there is in nature arises not from any lack of generosity in the Power that multiplies the bread, but from the selfish, partial, short-sighted distribution of the disciples. Nature provides for the needs of all, but man robs her of her rightful reputation to beneficence. He projects upon her kind and radiant visage the shadow of his own tyranny and greed. Nature waits for the coming of a higher life. She can only find that life through the regeneration of man.

II. Nature has fertile fields ready for her sons that the foot of man rarely treads. Every pauper in our unions might be a lord of wide acres without confiscating any ones property. Thousands of artisans prefer starvation wages to the life of the health-giving prairie. In the swarming lands of the East millions cling to the soil on which they were born, and risk death by famine every decade, rather than move to unoccupied lands that can be reached without crossing the sea. How is it that the beneficence of nature throughout these vast virgin territories is wasted? She shares mans bondage. She cries out: Emigrate your destitute. I am ready to clothe, feed, and shelter them. Natures challenge is not accepted, and why? We insist upon dealing with chronic pauperism by pittances and palliatives. And the selfish capitalist cries out too: We can have no emigration schemes. The labour market will be depleted. When prosperity returns we shall not be able to get sufficient hands. And starving people themselves are reluctant to cut the tie that holds them to fatherland. The man pressed to emigrate thinks he might be taken in by the land-jobbers, or fail to find in his new neighbours the helpfulness he can always find in his own kith and kin. He will stand at bay in the presence of famine rather than run that risk. Nature has spread a table for the needs of every man. But in the craft, selfishness, and vices of man, a file of demon-terrors have been planted about the table, that effectually ward off the famished crowds. Nature cannot rise above the moral level of those to whom she is placed in subjection. In his fall and in his rise alike man carries with him the creation of which he is the head.

III. The laws of nature preside over the creation of wealth, but the heart of man itself often presides over the laws of nature. Sceptics point to the fact that a great proportion of the earth is occupied by desert, and they suppose that they have disproved the idea of benevolent design. But may not the very desert be Natures benign call to labour? Some of the most fruitful soils were once bog and rock and sand, and have become what they now are by human labour. The time wasted in a generation by the idle and dissolute would be sufficient to turn the Sahara into a fruitful field. There are very few deserts that could not be fertilised if the capital were forthcoming, and the difficulty nowadays is never to find capital, but to find men honest enough to direct and control it. The old prophecies about the blossoming deserts are meant to teach the lesson that the life of regenerate man will connect itself with the regeneration of nature.

IV. When we judge God by His work in nature, we must look at the ideal capability hidden in it, rather than at the attainment. The heart of man, no less than the laws of nature, presides over the creation of all kinds of wealth. God created the life beneath us, with a seed in itself, put man into the garden, to dress it and keep it. These inspired traditions contain the important truth which will solve not a few of our difficulties, that God never meant nature to be looked at apart from its relation to man. Do not look to the berry of the hedgerow, or the dwarf flower of the bleak hill-top, for the gauge of Gods beneficent work. Look at what fruit and flower may become under the most skilful culture. Judge Gods work in man by all that man may be trained to, and judge Gods work in nature by the potential excellence that sleeps in its mysterious depths. If some exquisite porcelain painting had been spoiled in the after-firing, you would not judge the artist by the blunder of a drunken furnace-man. Do not judge Gods work by the blurred lines you see in nature to-day. It has been put in subjection to man, and can only be all that for which God has fitted it with the redemption of man.

V. Almost all the forces of nature wait to receive the moral impress they are to rear from the character of man. If he is of the temper of Cain, or driven by the evil of others to the defence of life or home, he takes the iron furnished to him by the hills, and puts on it the broad-arrow mark of murder, welding it into death-dealing scimitar or assegai, mortar or mitrailleuse. In the hands of renovated man the metal shall lend itself to peaceful industry and navigation and travel. Unrenewed man takes the chemical forces of nature and manipulates them into charges which shall create a chaos of carnage and flame. These forces in the hands of man renewed in the image of Gods gentleness shall be used only to tunnel the separating mountains and make canals and highways to bring near to each other the different fragments of the human family. Nature sometimes seems malignant in not only producing thorns and thistles, but plants infinitely more dangerous. But the very poison plants borrow their terror either from our ignorance or from the character with which the secret murderer has clothed them; and with the renewal of the human race in knowledge and humanity they shall be known only as healing herbs. If Nature sometimes seems cruel, it is because man has made her so. Nature can only be very good, as at first, with mans full redemption.

VI. Mans sovereignty over animate nature is not so obvious as his power over inanimate nature, And yet there is proof that the different circles of life in sea and forest and air rise and fall in His rise and fall. We may set aside the poetic but not Mosaic idea that just as soon as Adam sinned snakes suddenly developed poison bags, and wolves suddenly discovered a taste for blood, etc. And yet there is an inverted truth in the grotesque conception. It can be proved that the animal world has been inoculated with the virulence of mans worst passions. The temper of a dog or a horse is influenced by the temper of its master, and the dispositions of all domesticated animals may be modified by selective processes. Some of the most powerful denizens of the forest will never attack unless first attacked. Is not the domestication of animals a problem to which Paul had better clues than the modern naturalist? Is this the fragment of a lost empire, or the first conquest of a new empire that shall one day be completely won and harmonised by mans kindness and skill? They shall not hurt nor destroy in all slay My holy mountain. John teaches that as well as Paul. The four living creatures placed round about the throne are the symbols of the powers of nature. Conclusion: You are perhaps ready to say, It will be little compensation to the dumb creatures that have suffered, even if their far-off descendants should be brought at last into a kindlier world by the regeneration of man. Now I am not going to extenuate the cruelties practised upon dumb creatures. Our descendants will be almost as much ashamed of some of our cruelties as we are ashamed of the cannibalism of our ancestors. But are the sufferings of the brute creatures as great as we think? Imagination adds nine-tenths of the terror with which human suffering is invested. Unimaginative races suffer comparatively little under appalling mutilations. Brute creatures possess imagination in a very inferior degree, if they possess it at all. That may be accounted as an anodyne to soothe their pain. But is there to be no compensation? Some have held a resurrection of animals. There are perhaps only two objections to that view. Our interest in the animal world is so slight that it scarcely seems worth while. And in animal life we detect no forecast of immortality. Possibly in some of the lower spheres of life the doctrine of the transmigration of souls may be truer than we think. Some modern naturalists hold, and with a fair show of reason, that whilst human consciousness centres in the individual, animal consciousness tends to centre itself in the species. If that be the case, the suffering individual may be compensated in the improved and perfected life of the species. We may leave the how to the unseen Hand that will not fail to redress the disturbed balance in the minutest life. The whole creation falls in man, and is to rise again in his moral uplifting. That is the great lesson for us. (T. G. Selby.)

For we know that the whole creation groaneth and travaileth in pain together until now.–

The travail of the creature

First, to speak of the creatures passion. It groaneth and travaileth in pain. We have a very full expression of the creatures estate in the time of this present world, which is full of misery, and perplexity, and distraction. And this they may be conceived to do in sundry respects. As first, from that hard labour which they are put to for the use of man. The ox, and the ass, and the horse, and such as these, they groan under the pains and travails which they undergo for our accommodation. Secondly, when they are made instruments to man for his sinning, as sometimes they are; there are divers creatures in the world which people choose to the fulfilling of their lusts, their pride, and luxury, and malice. Now in this respect, amongst others, they cannot but be subject to a great deal of trouble and vexation. And then thirdly, as in their service of us, so likewise, which we may take in with it, their dying for our use likewise. Lastly, the great disorder and confusion of all things here below; it does speak this much unto us, The whole creation travails and groans; that is, the whole frame and composure of the world, being a world of trouble. And this groaning, it does not so rest in itself, but it is carried to a further end, namely, to make the creature desirous of a better and happier condition, when it shall be freed from its present bondage. Therefore there is added to it another word, which signifies travail. The main use which we are to make of this groaning which at present lies upon the creature, is still to make us sensible and apprehensive of the heavy burden and grievousness of sin. Again, it teaches us also to take notice of Gods hand, when it is at any time upon ourselves, and accordingly to be affected with it. And so much may suffice of the first thing considerable of us here in this verse, which is the creatures passion. The second is its compassion. It groans and travails in pain together. Whereby is signified to us the sympathising affection of the creatures which they do sustain in this present condition. First, the creatures do groan and travail in pain together; that is, they do so with us, who have the lordship and dominion over them. First, the creature groans and travails together under our sin. Take notice of that, the very unreasonable creature itself, it does in a sort lament and bewail the sin of man. This is expressed unto us in Jer 12:4. Again, as this sympathising of the creature with us in sin teaches us to lament and bewail sin in ourselves, so it teaches us also proportionably to bewail sin in others, and to have the same affections for them in their sins, as the creatures have for us in ours. The second is their sympathy with us in our misery, and not only with us, but with one another; we will here join them both together. The creatures, they are not only sensible of their own particular bondage, but also of the bondage of each other, and of us to ourselves. Of the bondage of one another (Hos 2:21). The heavens hear the complaints of the earth, and the earth hears the complaints of the corn, and wine, and oil, etc., of the bondage and misery of us men. Thus the sun was darkened by way of sympathy at the passion of Christ (Joe 1:18). This, it serves to shame the Senselessness and hard-heartedness of many men and Christians in this particular, as wanting this fellow-feeling of the miseries of their brethren. The second is the extent of it, until now; that is, from the first fall of man to this present day. This shows us the long continuance of this vanity and misery upon the creature. This misery which the creature does thus groan and travail under hath been a long time upon it. This, it serves to satisfy and compose our minds in all the evils which here in this world we are exposed unto, as no new or strange matter. The third and last thing is the discovery of it, in these words, We know it. Know it? How? First, by the Word of God, even by Divine revelation. Secondly, by common sense, and daily and frequent observation. Thirdly, which is the worst knowledge of all, we know it by woful experience. And not only they, but, etc. (verse 23). These are a further argument which the Apostle Paul here brings to the Romans to confirm the former conclusion; to wit, that there is a future glory to be revealed hereafter in the saints. This he had proved already from the earnest desire and expectation of the creature. But here now he does further confirm it, from that desire which is in believers themselves. And not only they but we, who have the first-fruits of the spirit, even we ourselves, etc. First, the persons mentioned. First, all true Christians whatsoever, they have more or less received the Spirit; not the Spirit in the miraculous gifts of it, but the Spirit in the sanctifying, which is that which is here intended. A Christian is described not so much from his gifts as from his graces, which are most essential to him. This the children of God come to be partakers of upon a twofold account. First, by virtue of Gods covenant made with them in Christ. Secondly, by virtue of that union which they have to Christ. This may therefore serve as a trial of our state. We may see what we are, according to this character now before us, as it is imprinted upon us. All true Christians whatsoever, they have more or less received the Spirit. The second point is this, that the Spirit of God in believers is in them in the nature of first-fruits. The first-fruits of the Spirit as it is here expressed. This it is both in regard of the graces of it, and also in regard of the comforts; and according to each of them, in divers and sundry resemblances, as pertinent thereunto. First, in regard of the order, and beginning, and first appearance of them. The first-fruits of the earth are those fruits which the earth first of all produces (Deu 26:2). We have not the following accomplishments of glory till we have received the first fruits of grace. These must go before the other, and first of all show themselves in us. There must be holiness before there can be happiness. There must be grace before there can be glory. The first-fruits are here in this life. Secondly in regard of their quantity; that is, their smallness and imperfection; we know how the first-fruits under the law, they were but a handful in comparison of the whole, but a small and little portion. Even so it is here in these things, which we now speak of: grace, it is here but a little, and comfort here, it is but small. We have not these things in the fullest measure, but sparingly communicated to us. Therefore we should not be discouraged when we reflect upon ourselves or others, which are near unto us in this particular; God will not cast away the first-fruits which Himself hath wrought in us. Though grace be but small, yet it is grace for all that, and a fruit of His own blessed Spirit, which He will not refuse, but rather make much of. This is not so to be understood as if we should rest ourselves satisfied with these. We must not be always in our first elements and beginnings of goodness. No; but we must labour to come up to perfection, and to proceed from one measure and degree of grace to another. We must not be always in our entrances, but go forward, and make a further progress in the ways of religion. Beginnings are well for beginners, but not for such as are long standers in Christianity. Thirdly, in regard of their signification. The graces and comforts of the Spirit of God here in this life. They are pledges to us of that eternal glory which we shall one day more fully partake of in the kingdom of heaven. Fourthly, in regard of their quality. The first-fruits they are commonly and for the most part the best and choicest, so are the graces and comforts of the Spirit above anything else–above parts, above gifts, above riches, above all outward excellency (Pro 3:14-15). Fifthly, in regard of their influence. The first-fruits, they sanctified the rest as in (Rom 11:16). If the first-fruits be holy, the lump is also holy. Even so does grace make everything else which at any time comes from us. It puts an excellency and loveliness upon it. Mens parts, and estates, and employments; all they are, and all they have, and all they do–it is all sanctified by grace, and made well-pleasing and acceptable to God. Lastly, in regard to their dedication. The first-fruits were consecrated to God, and given to Him; so should all the gifts and graces of Gods Spirit which He bestows upon us, we should devote them, and consecrate them, and improve to His honour and glory.. And that is the second part here observable, that the Spirit of God in believers is in them, in the nature of first-fruits. The third and last is this, that those who have received the first-fruits of the Spirit they do long and wait for more, even the full accomplishment of that which is begun in them. First, these first-fruits of the Spirit, they do not stay their longing and satisfy them. That the children of God, they are not satisfied with their beginnings of heaven here, though it be a mercy. The reason of it is this, because they are but small and imperfect. Look as there is a great deal of difference between the first-fruits and the full vintage, between the gleanings and the full harvest. These first-fruits they do not stay their longing. The second is, that they do further increase, and make them more eager. The more that Christians do partake of the comforts of the Holy Ghost in this world, the more earnestly do they desire the accomplishments of glory in the world to come. And there is a double reason for it. First, because the things themselves have so much sweetness and delightfulness in them. If the first-fruits be thus comfortable, what then are the fuller enjoyments? Secondly, their appetite itself is from hence so much the more increased, and thereby more enabled to favour and relish these heavenly delights. Their mouths are hereby put in taste, as I may so express it. This, it serves to give us an account therefore of the temper of mens spirits in this particular. We see whence it is that many people are no more enlarged in themselves with such desires as these. It is because they have no more pre-apprehensions of these things in themselves; which if they had, they would be otherwise affected. Mens desires are conformable to their dispositions, and employments, and exercises, and such things as they are most occupied about. The second is, the actions attributed to those persons, Groan within ourselves, waiting, etc. (Thomas Horton, D.D.)

The whole creation groaneth under the burden of our sins

I. What is this groaning?

1. There are two causes of groaning in sensitive creatures–

(1) Labour and motion. So we may say the creature is worn out with hard labour to serve the uses of man; because it is in continual motion (Ecc 1:5; Job 37:11). The earth is digged, rent, and deprived of its sabbaths. The rivers flow, and the sea hath its ebbs and tides; all things in the lower world are full of labour; and so the creature is wearied and worn out to serve man.

(2) That which answereth to pain, is their passing away by corruption. The four elements being contrary one to another, are still wasting one another till all fail; heat against cold, and moisture against dryness. And besides, the creature is often blasted in its greatest glory and beauty. Look, as in a fruitful season the valleys are said to laugh with fatness (Psa 65:12-13); so on the other hand it doth, as it were, mourn (Jer 12:4; Jer 23:10; Isa 24:4; Isa 33:9; Joe 1:10). Now this may come to pass, partly, by external drought (1Ki 18:5); by storm and tempest (Pro 28:3); by vermin (Joe 1:4); by the irruption and invasion of an enemy (Isa 1:7); by pestilential diseases (Amo 4:10).

2. These things premised, we may see in what sense the creature is said to groan.

(1) In a way of supposition. If they had reason, they would be thus affected. If God should open the mouth of the creature, as he did that of Balaams ass, it would groan under its hard servitude (2Pe 2:16).

(2) By analogy. There is something in them which is a shadow and resemblance of reason. The grass groweth as if it knew how to grow; a stone in descending, falleth by a straight line as if it had reason to pick it out; so that they do in their kind groan under their present burden, till they be delivered from it.

II. How are we concerned in these groans?

1. They are upbraiding groans. We that have reason are more senseless than the creatures: the creature groaneth, and we are unaffected with our sin or misery (Jer 12:14). For swearing, and lying, and stealing, and adultery, the land mourneth (Hos 4:2-3); but doth the swearer or the adulterer mourn? The vines howl, and the fig tree languisheth (Isa 24:7); but doth the drunkard mourn, because God is provoked by his excess? It is very observable that the prophets often turn from men and speak to creatures (Lam 2:18; Mic 6:1-2; Jer 22:29).

2. Awakening groans. The creatures speak by our thoughts, and groan by our affections; namely, as they excite us to sigh and long for a better estate.

3. Instructive groans. They teach us

(1) the vanity of the creature, which is now often changed, and must at length be dissolved.

(2) The evil of sin; it is the burden of the whole creation, of which it would fain be eased.

(3) Patience. We live in a groaning world, and must expect to bear our share in the common concert.

(4) Long-suffering. The continuance of the universe is much longer than the continuance of our lives; therefore let us not repine at so short a time, for the creature hath been in a groaning condition these six thousand years.

(5) Hope in long sorrow. We should keep up hope and expectation; the creature groaneth till now; yea, but still it expecteth its final deliverance (Joh 16:21-22). The throes of our sorrow may be sharp; but the birth will occasion joy enough to countervail the tediousness of it.

4. Complaining, accusing groans. Because of the slavery we put them into they groan for vengeance (Hab 2:11).

III. How we know it? For who ever heard the groaning of the whole creation?

1. By sensible experience we know the vanity of the creature (Psa 119:96).

2. The word affirmeth–

(1) That this came in by mans sin; and the common apprehension of mankind attesteth it, that wicked men are unprofitable burdens of the earth, and bring a judgment on the place where they live.

(2) That God having repaired the world by Christ, there is a better estate appointed for man; and so by consequence for the creatures, which are an appendage to him (Isa 11:6-9).

3. The Spirit improveth it, both the vanity of the creature, and our mortality, and the hopes of restoration (Psa 90:12; Deu 29:2-4; Eph 2:8). Conclusion. From the whole take these corollaries:

1. That sinful man is an enemy to all the creatures, as well as to himself. The creation was a well-tuned instrument, upon which man might make music to the praise and honour of God; but the strings of the harp are broken; and there is nothing but jarring instead of harmony, and groans for praise.

2. That every particular land fareth the worse for wicked men (Pro 11:10-11).

3. That we must not ascribe the alterations and changes of the creature to chance or fortune, but to Gods providence punishing mans sin.

4. Why a righteous man should be merciful to his beast (Pro 12:10). There is burden enough upon the creature under which he groans.

5. The wonderful dulness of man in the case of sin and misery; so that the creatures are fain to supply our room.

6. Our great need to draw our hearts from the inordinate love of the creature, and to lay up treasure in heaven. What can we expect from a groaning creature?

7. How unsuitable sensual rejoicing is unto the state which we are now in. It is a groaning world, and here we seek our pleasures and contentments. (T. Manton, D.D.)

Creation groans

In the text we have–

I. The party whose uneasiness is taken notice of. The whole creation. Yet this phrase is not so universal but that it admits of some exceptions.

1. The angels, for as they were not made for man, so they are already perfectly happy.

2. The devils. The creature here is subjected in hope (verse 20), but the case of devils is hopeless.

3. The reprobate. Their groans shall never have an end.

4. The elect. Some of them are in heaven, and groan no more, and those on earth must also be excepted (verse 23). Now, these being excepted, it remains that by the whole creation we understand the creatures made for the use of man. They are all uneasy. The visible heavens were made the roof of his house, the earth his floor; the sun, moon, and stars were made to be his lights, the air to breathe in, the wind to refresh him; the various produce of the earth to afford him necessaries, conveniences, and delights. He was lord of sea and land. Fishes, fowls, and beasts of the earth, were all at his command. While he stood they were all of them most easy in his service. But now that matters are reversed with him their situation is also reversed.

II. The agony that the whole creation is in.

1. They groan. This is a metaphor taken from a man with a heavy burden on his back, which so straitens him that he cannot freely draw his breath, and when he gets it it is a groan.

2. They travail in pain. A metaphor taken from a woman bringing forth a child.

III. The mournful concert they make. They groan and travail together. Before sin entered into the world they all looked blythe, and as it were sung together; but now they have changed their tune and groan together.

IV. How long they have sung to the melancholy tune. Until now. And how long it may be to their delivery we know not. But one thing we know, it will never be till the world end.

V. The auditory that listens to the mournful concert. We, believers, hear the mournful ditty. Can the shepherd not observe when the whole flock is crying together? Were all the men of a city groaning, and all the women travailing, that person must be deaf that would not hear the sound, and he must have an heart of adamant that would not be affected. But the whole creation, above us and about us, are groaning and travailing together, and that for our sakes; yet a sinful generation has no ears to hear, no heart to be affected with it, and with sin which is the cause. But serious Christians, awake to it, cannot miss to hear, and their ears affect their hearts. (T. Boston, D.D.)

Creations groans

I. In what respects the creatures are said to groan, for many of them are properly incapable of groaning.

1. The sensible part of creation really groans, each after its kind (Joe 1:18).

2. The whole creation appears in a mournful mood and groaning posture. The sun, the eye of the world, has often a veil drawn over it for many days, and he with the rest of the lights of heaven are covered with blackness, like mourners. The earth, trees, and plants upon it, lay aside their ornaments, and every head among them is bald.

3. The whole creation, if they could, would groan, for they have good reason (Luk 10:40). And it is well for man that the creatures cannot represent their misery as it deserves, otherwise they would deafen him with their complaints, and make him continually uneasy with their groans.

4. The Spirit of God is grieved, and groaneth (so to speak) in the creatures (Amo 2:13). God is everywhere present, quickening, influencing, preserving, and governing all the creatures, according to their several natures (Act 17:25; Heb 1:3). Hence it is evident that the abuse done to the creatures riseth to God Himself.

5. Serious Christians groan in behalf of the creatures.

II. What distresses the creatures so much that they groan? Why, truly, they got a large share of the curse to bear for mans sake (Gen 3:17).

1. The whole creation, by mans sin, has fallen far short of its beneficial and nutritive quality in comparison of what it originally was at its creation (Psa 107:34).

2. The whole creation, by mans sin, has come far short of its ultimate end, the glory of God. The whole creation was made to be a book, wherein men might read the name of God; a stringed instrument, by which men were to praise Him; a looking-glass in which to behold His glory (Rom 1:20). The book is as it were sealed. They have lost the art of praising, hence the instrument is hung by, being to little purpose in the possession of such persons. They care not for beholding His glory, therefore the looking-glass is overlooked, and very little use is made of it. Under this vanity they groan also.

3. The nature of the whole creation is in some sort altered. When God looked on His creatures He saw that they were very good (Gen 1:31). Where is the creature that has no evil about it now? The sun sometimes scorches man and the fruits of the ground; at other times his absence makes the earth as iron that he cannot stand before the cold. The air often sickens and kills him. The distempered winds often sink him in the sea. Out of the earth, where he is to get his meat, sometimes he meets with poisonous herbs.

4. The creature has fallen into the hands of Gods enemies, and is forced to serve them. When man left God, all the creatures would have left him if God had not subjected them anew to him (verse 20). We see how far some of them have gone in renouncing their service to him (Job 39:7-8).

5. They are used by sinners to ends for which God never made them. Never did a beast speak but once (Num 22:28; Num 22:30), and that was a complaint on man for abusing it to an end for which God never made it. And, could the creature speak to us, we would hear many complaints that way. There are two things which make hard service–

(1) Continual toil without profit. The creatures have no intermission in their service (Ecc 1:5; Ecc 1:8). But oh, where is the profit of it all? The sun never rests. But, alas! men see to sin more by it. The night waits on us in its turn, and the thief and adulterer get their lusts fulfilled with it. The air waits about us continually, and the swearer gets sworn by it, the liar lied by it. The earth and sea wait on us with their produce, and people get their sensuality and pride nourished by it. What wonder they groan to be brought to this pass?

(2) Hard labour, and much loss by it (Hab 2:13). The creatures not only toil for vanity, but as it were in the fire, where they smart for their pains. The covetous oppressors money groans (Jam 5:4). The oppressor builds his house by blood and oppression, and the very stones and timber cry out (Hab 2:11).

6. The creatures partake with man in his miseries. They that have life live groaning with him; they are liable to sickness, pains, and sores as well as he; and they die groaning with him. In the deluge, in Sodom, in Egypt they were destroyed with him. The inanimate creatures suffer with him also (Deu 28:23; Job 37:10; Hos 2:21).

III. How, and by what right, can the harmless creatures be made to groan for our sakes?

1. Because of their relation to sinful man, who has a subordinate interest in them, and that by the same justice that the whole which a malefactor has smarts with him (Jos 7:24). The sun is a light to him, therefore it is overclouded; it nourishes his ground, therefore its influences are restrained. His flocks furnish him with conveniences, therefore they suffer.

2. Because of their usefulness to him, by the same right that, in war, one takes from his enemy whatever may be of use to him. Pharaoh will not let Israel go, and the cattle, and the very trees and water of Egypt, smart (see also Hos 4:3; Hag 1:4-11).

3. By the same right one takes a sword from a man wherewith he is running at him. The creatures are idols of jealousy often to provoke God, and therefore He strikes them down. Often, and most justly, does God punish sinners in that wherein they have sinned.

4. By the same right one takes back his loan when he gets no thanks for it, but, on the contrary, it is improved against himself (Hos 2:8-9).

5. By the same right a prince levies a fine on a man when he might take his life. It is a mercy God deals not with ourselves as with the creatures for our sake (Lam 3:22).

IV. The improvement of this doctrine. The creatures groan out these lessons to us:

1. That God is angry with us (Hab 3:8).

2. That sin is a heavy burden which none are able to bear up under.

3. That God is a jealous and just God, who will not suffer sin to go unpunished.

4. That creatures are ever weak pillars to lean to (Ecc 1:2).

5. That the service of the creatures to sinful man is an imposition on them (verse 20).

6. That the creatures are wearied of the world lying in wickedness, and would fain have it brought to an end (verse 19). (T. Boston, D.D.)

The creation groans for deliverance

Apply the text to–

I. The ungodly.

1. The assertion will sound strangely to many ears, and there are certain outward appearances at variance with it.

(1) There are, for instance, those who fix their hearts on coarse enjoyments. Are they not happy? Now, even if we granted that the drunkard or the impure had so effectually unstamped themselves of the image of God as to rejoice in the likeness of brutes, I should count them of all men the most miserable. I should be ready to weep for their dreadful delusion, as for a madman who fancies himself a king. But I need not grant so much as this. No such men are happy–their Maker has taken good care of that. There is conscience, a troublesome guest whom they cannot expel. I care not for their snatches of merriment, for that intoxication of the senses which every now and then makes the brain whirl and puts the blood on fire. I would tear the bosom open and look upon the heart, and at the bottom of that I see wretchedness. And, at all events, even if you would allow that all this was delightful, yet the end of it must come. What is there to uphold these pleasure-seekers in the valley of the shadow of death? Then, indeed, all is turned into groaning and travailing!

(2) There is the same lack of peace and real joy in the worlds vanities. I speak of squandering away noble capacities in baubles and playthings, which is just as absurd as giving pearls and diamonds for feathers or stones. That constant idle flutter of life, with no aims worthy of a rational being, not to say a never-dying soul, is not only the most contemptible, but the most miserable of existences! And it has its end; when the poor soul which has lived on shadows finds itself in the presence of realities more terrible than it has ever dreamed of, and God and eternity, and heaven and hell, supply for ever the place of the childish delights of vanity and the laughter of fools. Then to it comes the groaning and the travailing with pain.

2. When we have disposed of these two classes, we have removed the only exceptions to the sad statement in the text.

(1) I need say little of those who wear out heart and soul in the pursuit of wealth, which the moth consumes and the rust corrupts, and which, some time or other, will turn into fire and burn into their very souls. If the earth were forced to render up all its treasures it could neither feed the soul nor satisfy one single noble desire or real want of the heart. And then, naked we came into the world, and naked we must go out of it. The pursuit of gain, like that of pleasure, is vanity and vexation of spirit.

(2) So with those few nobler things on which men set their hearts, the pursuit of power and influence over our fellow creatures, and the cultivation of knowledge. God forbid that I should undervalue this, but it has no remedy for our real evils. We have affections, and it does not touch them–we have souls with boundless longings for an eternal resting-place, and it cannot supply it; we have sin, it cannot make us holy; we are subject to death, and it cannot strip it of its sting. And as for greatness, if you think that you would be better off because you might hide your heart-ache in a palace, why then thus much it can give, but no more (Ecc 1:1; Ecc 1:12; Ecc 1:16, etc.). Out of this mighty kingly heart, the most capacious of wisdom and satiated with all which the heart could give, power, wisdom, pleasure, comes the same sad cry which gives an articulate voice to the universal sorrow.

(3) So with youth. With what a sad pleasure we look at the light and buoyant hopefulness, unchastised as yet by failure. All this is beautiful, and if a thing would last for ever because it was lovely, this would certainly. But then comes sorrow and disappointment, and hopes prove dreams that lie and disappear when one awakes, and the joy of youth departs, and nothing remains but the profound conviction that though all that was so pure and beautiful has a home somewhere, yet certainly it is not to be found upon earth, which is a place of sighing and earnest longings for deliverance.

II. The saints of God. Are we to suppose that they too are groaning under the same load, and that joy and gladness are not to be found with her, all whose ways are ways of pleasantness, and all her paths are peace? Yes, to a certain extent. We ourselves groan within ourselves. True, they are reconciled to God. True it is that peace and joy in believing always accompany the reception of Christ. But–

1. They live by faith and not by sight–they have not received their reward, they have not entered into their inheritance. Surely they may be excused for longing and sighing after this.

2. They have indeed their earthly consolations, and take sweet counsel together with them who are heirs of the same hope; but what is this to that Divine company wherein is no sinner, nor so much as one soul which is not a-flame with the love of God. Surely they may be excused for sighing after this.

3. They, even now, see dimly, yet surely, reflected on the face of nature the image of the Creator. But what is this to the temple where there is neither day nor night, but the unveiled God is in the midst of it, and the Lamb is the light thereof.

4. Their hearts are fixed on the things which eye hath not seen nor ear heard, etc. Surely it is but natural that they should mourn over all which detains them from this unutterable glory.

5. Their happiness is dashed by all the common sorrows of humanity; but more than this, they have a sorrow of which the men of this world know nothing.

(1) They mourn over sin in themselves, subdued as indeed it is.

(2) They mourn over it in others. It makes their hearts die within them, and their eyes fountains of tears to look at a perishing world. (J. Garbett, M.A.)

Groans of unrenewed and renewed nature

Highest and lowest are bound in one in Christ. God is One, and that oneness He impressed on His creation. Before the angels fall all things in heaven were one. Before mans fall things on earth were one; one, by reflecting His image who is One, by fulfilling His will. And when disunion was brought in, God willed to knit all things again in one in His Son. Our text applies.

I. To the inferior creation.

1. The very lowest have in some way suffered by mans fall, and they, too, shall in his restoration gain in glory. Mysterious power of sin, that it should so defile the very creation which itself partakes not of it! Mysterious efficacy of our Lords atonement, that all things which shut not out God shall partake of the glory which He hath purchased!

2. The creature was made subject to vanity, not willingly. Vanity of vanities, saith the preacher, all is vanity. Nothing comes to any perfection; nothing continues at one stay; things subsist but by renewal and decay: all things by change foretell their own destruction (Ecc 1:5-8).

3. But more! It was all formed very good, to its Makers praise; and now, through which hath not He been dishonoured? If beautiful, man loves and admires it, without or more than God, or worships it instead of Him. If any brings outward evil, man, on occasion of it, murmurs against its Maker. Jeshurun waxed fat and kicked. She did not know that I gave her corn and wine and oil, and multiplied her silver and gold, which they prepared for Baal. What even now is not, even by Christians, offered to some Baal of pride, or luxury, or covetousness, which is idolatry? Of what sins are the daily supplies of our daily food, the occasion! Whose god is their belly. In unthankfulness or luxury, or daintiness, or hardness of heart, if we have much; if little, through sin in procuring it. All good things of this life serve to pride when men have them, to covetousness if they have them not. And therefore, as God elsewhere saith that the whole earth is oppressed and loatheth and vomiteth forth her inhabitants, through whom she is defiled, so now that regenerate man panteth after his heavenly home, all creation groaneth and travaileth together with him, that having, with him and for his sake, been made subject to vanity and corruption, it may, with him, be made partaker of incorruption and of glory.

4. Things animate and inanimate, as being the works of God, bear in themselves some likeness to their Maker and traces of His hands. Things seen speak of things unseen. And yet all around us and in us bear also sad tokens of the fall. As then to us death is to be the gate of immortality and glory, so in some way to them. Whence Holy Scripture says, the earth shall wax old like a garment, and they that dwell therein shall die in like manner. We are to die in like manner with the earth. As then we, so many as are in Christ, perish not utterly, but put off only corruption, to be, by a new and immortal birth, clothed with incorruption, so also they. Again, as Holy Scripture says of us, the dead shall be raised incorruptible, and we shall be changed, so in their measure of them; as a vesture shalt Thou change them, and they shall be changed. The fire which burns up heaven and earth shall but free them from the wrongs which they endure at our-hands, the bondage in which they have been held to corruption and vanity, and cleansing them from the stains of our sins, shall yield them pure, a new heaven and a new earth, so that as our dwelling-place has as yet been marred by our sin, then Should the love of God for us overflow upon it, and the glory of His presence, which shall be our joy, shall array it too with a glad brightness, in harmonious sympathy with our joy (Psa 96:12-13; Isa 44:23).

II. The holy angels. Not as though they can be thought to have pain and grief! Yet, as God is said to grieve and repent of the evil, when He doeth that which we should do out of our imperfect feelings, much more may the holy angels be said to groan and travail in birth-pain together with us, while they long for our immortal birth, which is yet delayed by our sins. They, says a Father, who rejoice over one sinner that repenteth, must in a manner mourn over the sorrows of so many sinners.

III. Our nature. For in some sense all are made subject to vanity, not willingly. Willingly man sinned, against his will he is punished. Willingly he binds himself with the cords of his sins; unwillingly often does he remain in them, galled by the bondage which he cannot break, or, with a maimed will, wishing that he could in earnest will. And so the heathen world yearns at times to be freed, and even, by its mute wretchedness, utters a speechless groan that it is an outcast from its God. And think you not that here, at your very doors, in the heart-sickening desolation of this wilderness of souls, there are those sick at heart at their estrangement from their God, and will ye be deaf to the common cry? Will ye by petty ineffectual efforts and cold prayers or heartless apathy, still, year by year, delay the time of their redemption?

IV. The saints.

1. More do Gods faithful ones mourn than all things around, because that for which they mourn, their remaining imperfect state, the strife of flesh and spirit, is their own. They mourn more because they know in some degree the blessedness for which they pant, God, for whom they long. Angels know, in part at least, the bliss reserved for us; yet they know not the weariness of our strife. Some who know the misery of strife and defeat, know not the object of their longing, who have the first-fruits of the Spirit.

2. Weary indeed were an eternity of such a life as this! Imagine the fulness of all outward things, the kingdoms of the world and the glory of them, all delights, all knowledge, all power, all honour, all possessed for ever. What weariness were it all, with our imperfections; what a void, without the face of God! All things by turn fatigue, as if to teach us that none of all is our rest. The more we would find rest in any, the more they weary. What so wearisome as continual amusement, or lengthened rest, or too long refreshment. Less painful are watchings and lastings, though these, if too lengthened, would wear out the frame. Yet, in itself, what vanity is this very variety with which God has tempered our weariness. To fill the body, lest it fail; to make it hunger, unless it be oppressed with food; to rest it, lest it be exhausted by labour; to labour, lest it be weary through repose; to sleep, lest it be worn with watching; to wake, lest it be listless through rest: what were life so lengthened out but a long disease?

3. But much more weary, even if victorious, our strife, sweetened though it be by hope. What to have that within still rising though still subdued, at variance with the perfect law of God! This, then, is chiefly the groaning whereof St. Paul speaks. The taste of heavenly things kindles but the more burning thirst. If such be the first-fruits, what the whole? If such it be, to have tasted the good word of life, and the powers of the world to come! what must it be to be for ever blessed through the bliss of God! And then what bondage of corruption again to sink down to earth! What weariness to those who love, to be absent from Him they love; to dwell in banishment by the streams of Babylon, while they remember the heavenly Jerusalem. Conclusion. How is it then that we have so little of these heavenly longings? Why have we so little of the apostles desire to be loosed from his bonds, to be dissolved and be with Christ? Weary we all must be, sooner or later, of this worlds vanities. How can we exchange mere weariness of the world for hopes of future rest in God? First, unlearn the love of self and of the world; secondly, contemplate God, His loving-kindness and His promised rewards. The eye of the soul must be made clean, else it cannot see God. We cannot long for things unseen while we are so taken up with things of time and sense. We cannot love God while we love the world. (E. B. Pusey, D.D.)

.

Creations travail and delivery

I. When this delivery of the creatures is come to pass. God, that has appointed a set time for everything, has also appointed the time for this, viz., at the end of the world (verses 19, 21; Rev 20:11; 2Pe 3:10; 2Pe 3:13).

II. What delivery the world shall then get. The creature conceived vanity and misery from the time of Adams sin, then they shall be delivered of that burden (verses 20, 21).

1. They shall fully answer their end, viz, Gods glory and if He design any benefit to man by them they shall not be plagued by vanity therein. (verse 20; 2Pe 3:13).

2. They shall be freed from all that evil that cleaves to their nature now by reason of mans sin. For now they have undergone a sad alteration, but then they shall undergo another (Psa 102:26; Rev 21:1).

3. They shall no more be abused by sinners (verses 21).

4. They shall serve Gods enemies no longer. Their long captivity shall then be at an end (verse 21). Then they shall bid an eternal farewell to the masters they served so long against their will.

5. All their misery, brought on them by mans sin, shall then be at an end. They have shared long with man in his plagues, but then they will get the burden off their back (verse 21). As to the way this shall be brought to pass the Scriptures are clear–

(1) That the world shall go all up in flames at the last day (2Pe 3:7).

(2) That upon the back of this conflagration there shall be new heavens and a new earth, wherein dwelleth righteousness (2Pe 3:13; Rev 21:1). The fire shall not annihilate, but only purge the metal from dross.

III. Confirm the doctrine of the creatures delivery. As to this, consider:

1. That the great day is the day of the restitution of all things (Act 3:21).

2. That our Lord Jesus is the heir of all things (Heb 1:2). God gave Adam the great estate of the world. But, rebelling against God, his estate was forfeited, because it depended on his good behaviour. The Second Adam coming in his room, the forfeited estate is made over to him (Psa 8:5-7; Heb 2:6-9). As Jesus Christ has a right to all the elect, though some of them are yet under the power of sin, but Christ at that day will recover them; so the creatures yet in the hand of His enemies, He will then restore, seeing they are all His by His Fathers gift (Act 3:21).

3. That all the effects of the curse are to be gathered together, and confined for ever with the wicked in the lake (Rev 20:14-15). The creatures share of them, which makes them groan now, shall then be taken off, and they for ever made free.

IV. Improvement.

1. In a use of information. This teaches us–

(1) That every wicked man shall at length get all his own burden to bear himself alone. Many a one takes a light lift because there are so many to bear a share of it. But remember, O impenitent sinner, the day is coming when the creature shall escape, and leave thee in the lurch for all.

(2) That people had need to take heed how they use the creatures while they have them. The day of their freedom is approaching. Let us not abuse them to the service of our lusts, lest they witness against us at last.

(3) That this world, and what is therein, passeth away (1Jn 2:17). What marvel is it that man dies, seeing he lives by deaths; but this bondage of the creatures will not continue, and God will support the life of man another way in eternity.

(4) What glorious things will be the new heaven and the new earth! If they be so glorious, even while so far unmade by sin, how great must their glory be when they are again new made!

(5) However large a share the wicked may have here, they will have neither part nor lot in them (2Pe 3:13).

2. On use of terror to the wicked.

(1) The misery that lies on any creature for thy sake, shall be taken off it, and laid on thee thyself.

(2) As thou wilt be deserted of God, so thou wilt be deserted of the creatures in thy misery (Isa 8:21-22).

3. On use of comfort to the serious and godly, who notice the groans of the creatures under sin, and join their own groanings with theirs.

(1) The mournful spectacle of the creatures which you see to-day, if that day were come, ye shall see no more for ever. The day is coming when they will groan no more; nor shall you need to groan for them.

(2) If that day were come ye shall also be delivered. You shall groan no more under your own burdens (Joh 16:20; 1Jn 3:2). (T. Boston, D.D.)

The universal travail

To all seers this truth has unveiled itself. They seemed to catch the voice of a groaning. The deep sadness of the Homeric poems is plain. Tragedies, or sadder comedies, are the masterpieces of the golden age of Athenian literature. The interest of Greek philosophy centres round a cell where an old man lies cheering his friends with the hope of the welcome which awaits him in some happy state, while the poison steals up to his heart. The wisest seer in Rome, weary of the rout of Olympus as the groundwork of the order of the universe, thought that a wild concourse of atoms, by some dull chance, shaping themselves into an order, might be the key to the mystery of life; but he left life sadder than he found it. Next came Christianity to guide men through new depths of pain to the issue in which the travail of man and nature shall ultimately fruit. In the Sagas the bright God dies under the stroke of destiny, and twilight settles over all, To Goethe Nature seemed like a dumb captive sighing to be delivered and art was to be the minister of her redemption. And now the struggle for existence is the key to the order and progress of life.

I. Let us survey this travail.

1. It begins very low down in the scale of creation. The very molecules are in ceaseless conflict, defeat, and victory, and yet everywhere an order and progress slowly evolve themselves out of all.

2. But as we pass up, the struggle becomes more intense and dire. Each particle of rock has as hard a fight for its place as the molecules of air and water. See how the mountains have writhed in their agony. Enter the gates of the hills and pass up to their wilder altitudes; trees are there, lonely, scattered, fighting sternly with rock and avalanche. A flower is there lifting up its delicate bell, pallid with its struggle, through a gap in the ghastly snowdrift. Nature grows more stern and savage daily unless mastered by man. The seeds of lovely and goodly things in her perish by millions. How rare a perfect crystal, frond or flower. And yet a gleam of beauty lies upon it all, prophetic of the glory in which all the gloaming shall issue at last.

3. As we ascend to the higher region of animate creation the struggle becomes apparently more dire and destructive still. The race is to the swift and the spoil to the strong everywhere. For one living thing that survives and brings forth a progeny myriads perish. Each organism has its parasite that preys on it inwardly, and its natural foe that is born to pursue it. But this ceaseless struggle is the method by which the Creator wills that stronger, nobler forms shall constantly be brought forth. The terror and anguish are largely in our imagination. There plays everywhere the light of a glad and victorious life. Even the prey of the carnivora seems emancipated from the terror; the pain is of the moment, while life on the whole is good to them and glad.

4. But the groaning becomes articulate and is burdened with anguish when we rise to the human world. The stains that redden the track of civilisation, the masses of victims who lie crushed under the chariot wheels of progress, the anguish that writes its record on the faces of the myriads who, too weak for lifes struggle, fall out of the ranks of the advancing army, struggle awhile painfully in the rear, and then drop in broken-hearted despair, are appalling. When we read of heroic achievements our eye flashes, our blood fires. We have no thoughts for breaking hearts and desolated homes. But it is well to survey the wreck. Caesar at the cost of a million men brought that country which has been one of the morning stars of progress within the field of civilisation and ultimately of the gospel. Read the history of the tremendous wars by which the Reformation finally upheld itself against Rome. And now in this nineteenth century the largest hosts which Caesar could have put upon the field would have been swept like straws before the armies whose blood and iron have cemented the edifice of German unity. This thing for which millions of earnest hearts were pining seems to have been possible only through agony and blood.

II. It is essential that we should understand that all this is travail. And this truth casts a glorious lustre over all. Out of all the struggle and wreck nobler and more beautiful things and beings are continually being born.

1. We have but to compare the huge saurian monsters with the finer, compacter creatures which have taken their place to measure the enormous advance.

2. Out of this tremendous struggle man somehow, somewhere appears; and with man a host of nobler forms, while the grosser fauna and flora rot into coal, or petrify into rock, to bear up the structure, and to minister to the life of the human world.

3. As man commences his career of development, we find him in a vision of a serene and holy order of life in which the dire confusion of the struggle shall be ended, and heart shall be knit to heart, and hand to hand in fellowship and love. He surveys the struggle, and the idea shapes itself within him that he is born to end it, and that in him the travailing creation is to see the beginning of peace. Men have prayed for the realisation of this vision, fought, suffered, and died for it.

4. The dream is realised in Christs kingdom of heaven; where the healing, helping, saving ministries are strong, where the weak have a stay, the poor a shield, the gentle honour and the good power, where all that is precious grows and flourishes.

5. We believe in development. We only ask our philosophers to help us to complete it. First the natural, then the spiritual, is the Divine order. The creature at its highest, by a last and crowning effort, brings forth the human form; man at his highest, by the supreme act of travail, in and through God, brings forth the new man. We yield ourselves to the force that draws us upward, and gain new and larger thoughts of the future developments of being as we rise. And then cometh the crowning triumph. This corruptible shall put on incorruption. (J. Baldwin Brown, B.A.)

The solidarity of man and nature

The physiologist is forced to see in the human body the intended goal and masterpiece of animal organisation which appears as nothing else than a long effort to reach this consummation. As the breaking of the bud renders sterile the branch which bore it, so the fall of man involved that of the world. As Schelling said, Nature, with its melancholy charm, resembles a bride who, at the very moment when she was fully attired for marriage, saw the bridegroom to whom she was to be united die on the very day fixed for the wedding. She still stands with her fresh crown and in her bridal dress, but her eyes are full of tears. The soul of the poet philosopher here meets that of the apostle. The ancient thinkers spoke much of a soul of the world. The idea was not a vain dream. The soul of the world is man. The whole Bible and this important passage rest on this profound idea. (Prof. Godet.)

The connection between man and nature

Just as the infectious disease in the dying sufferer contaminates the garments which he wore and the house which he inhabited, and throws its mysterious virus, and hence the seeds of death, into the atmosphere on all sides, so by the judgment of God the sin of the tenant has infected the whole of this creation, and cast in some sort and degree its seed of vanity and corruption everywhere. The disorder and rebellion in which the great usurper revels have obtained everywhere in the world which he won by his first temptation, and the peace and order of the rightful King have passed away before them. (C. J. P. Eyre, M.A.)

The upbuilding of the race

The unfolding of the race, taken as a whole, is like the building of an organ. There is no single pipe in an organ that is not made in the shop. Every little flute-stop, each particular note, is made and perfected there, and is tried on a machine kept for the purpose, to see how it sounds. And when all the various mechanical parts have been constructed and tested, they are carried to their destination and set up. There are things in an organ of which you have no conception. To you, when you look at it, there is a case outside. That is about what men see when they look at an organ. But to one who knows how it was built, it is a multitudinous mass of stops. When this organ was set up, all these stops could not be put in at once. Stop by stop, department by department, was put in separately. There are three or four organs in this organ. They took one of them and began with one stop or department of pipes, and put each in its place, and tried to see how it sounded relative to itself. Then they put in another stop, and tried to see how it sounded relative to itself. Thus they put in the different stops, and each one had to be in accord with itself. Not only that, but each stop had to be in accord with every other stop that was added. And there was a great deal of tinkering, of opening and shutting, of fixing of the reeds. Little by little each stop was put in accord with itself, and with its neighbours; and at last the complex whole stood complete. But the amount of groaning, and whining, and screaming, the amount of tapping, and cutting, and driving up, and driving down, that was required before we got this noble organ in tune, no man could imagine who did not make the instrument, or who did not stand by and see the process by which it was brought into harmonisation. The whole creation groans and travails in pain until now. You are not the whole of it. You are single pipes in one stop–in a family. You are to be attuned, each in himself–voiced; and you are to be attuned with each other. You are to be brought into accord with your neighbours. They, again, are to be brought into accord with the whole state. The state is to be brought into accord with the neighbouring states. The globe is yet to be touched by the hand of God; and every pipe in the vast multitude is to stand out with beautiful voice, and in absolute harmony with every other voice. We are in that process of upbuilding. (H. W. Beecher.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. For the earnest expectation of the creature] There is considerable difficulty in this and the four following verses: and the difficulty lies chiefly in the meaning of the word , which we translate the creature, and creation. Some think that by it the brute creation is meant; others apply it to the Jewish people; others to the godly; others to the Gentiles; others to the good angels; and others to the fallen spirits, both angelic and human. Dissertations without end have been written on it; and it does not appear that the Christian world are come to any general agreement on the subject. Dr. Lightfoot’s mode of explanation appears to me to be the best, on the whole. “There is,” says he, “a twofold key hanging at this place, which may unlock the whole, and make the sense plain and easy.

1. The first is the phrase, , which we render the whole creation, Ro 8:22, and with which we meet twice elsewhere in the New Testament. Mr 16:15: Preach the Gospel, , to every creature; and Col 1:23: The Gospel was preached, , to every creature. Now it is sufficiently apparent what is meant by in both these places, viz. all nations, or the heathen world. For that which in St. Mark is, preach the Gospel to every creature, is, in St. Matthew, go and teach, , all nations. And this very phrase in this place lays claim to that very interpretation. And the Hebrew col habberioth, which answers to the Greek , every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel.

2. The second key is the word , Ro 8:20, which is not unfitly rendered vanity; but then this vanity is improperly applied to the vanishing, dying, changing state of the creation. For , vanity, does not so much denote the vanishing condition of the outward state, as it does the inward vanity or emptiness of the mind. So the apostle, speaking of the Gentiles concerning whom he speaks here, tells us , They became vain in their imaginations, Ro 1:21; and again, The Gentiles walk , in the vanity of their mind, Eph 4:17; so also, The Lord knoweth the thoughts of the wise, , that they are vain, 1Co 3:20. To all which let me add this farther observation, that throughout this whole place the apostle seems to allude to the bondage of the Israelites in Egypt, and their deliverance from it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challenges him for his Son, and his first-born, Ex 4:22. And in like manner the Gentiles earnestly expect and wait for such a kind of manifestation of the sons of God, within and among themselves. The Romans, to whom the apostle writes, knew well how many predictions and promises it had pleased God to publish by his prophets, concerning gathering together and adopting sons to himself among the Gentiles; the manifestation of which sons the whole Gentile world with a neck as it were stretched out, as the word implies, (, from, and , the head, and , to expect,) doth now wait for.” See the observations at the end of this chapter.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The apostle Peter, speaking of the Epistles of our apostle, in 2Pe 3:16, saith, that there are some things in them hard to be understood; and some think, by reflecting upon some particular passages in that chapter, he doth more especially respect this context; there is indeed a great deal of obscurity in it.

The creature: this word is four times used in this and the three following verses, only in Rom 8:22 it is rendered creation; that is the subject of which all that followeth is predicated. One main question therefore is this: Of what creature the apostle here speaks? Divers answers are or may be given; I will fix upon two only.

1. By the creature, or the creation, ,{ and, Rom 8:22, the whole creation, or every creature} is meant all mankind, both Jews and Gentiles, and especially the latter: see Mar 16:15; there Christ gives it in commission to preach the gospel to every creature; it is the same word. And in 1Pe 2:13, they are commanded to submit themselves to every ordinance of man: in the original it is, to every human creature, the same word which is in the text before us: he means the Gentile or heathen magistrates in authority over them. In the Scripture the Gentiles are sometimes called the world, Rom 11:12,15, and sometimes the creature, or the creation.

2. By the creature is meant the whole world with all the creatures therein, or the whole frame and body of the creation.

The creature in this sense, by a prosopopoeia, is here spoken of as a rational person; it is usual with the Spirit of God, in Scripture, to fasten upon unreasonable creatures such expressions as are proper only to those that are reasonable: see Psa 96:11,12; Heb 2:11; Jam 5:4. So here the creature (in this sense) is said to expect, wait, &c.

Waiteth; the expectation of the creature expecteth: a Hebrew pleonasm: it expecteth with the head lift up or stretched out, Phi 1:20.

The manifestation of the sons of God; i.e. the time when the sons of God shall be manifested. The Arabic interpreter puts the word glory into the text, and reads the word thus, The earnest expectation of the creature waiteth for the manifestation of the glory of the sons of God; their glory for the present is hidden, but it shall be discovered and manifested, 2Co 3:18.

The creature, in the sense of the word as above, waiteth for this, because then it shall be restored to its primitive liberty and lustre, at that time there will be a restitution of all things, Act 3:21. But those who understand the creature in the first sense, do put a quite different interpretation upon this last clause; and that is, that the Gentile world are now earnestly expecting and waiting to see what the Jews will do, whether they will discover themselves to be the sons of God, or not, by their receiving or rejecting Christ.

Fuente: English Annotations on the Holy Bible by Matthew Poole

19-22. For, c.”Theapostle, fired with the thought of the future glory of the saints,pours forth this splendid passage, in which he represents the wholecreation groaning under its present degradation, and looking andlonging for the revelation of this glory as the end and consummationof its existence” [HODGE].

the earnestexpectation(compare Php1:20).

of the creaturerather,”the creation.”

waiteth for themanifestation“is waiting for the revelation”

of the sons of Godthatis, “for the redemption of their bodies” from the grave (Ro8:23), which will reveal their sonship, now hidden (compareLuk 20:36 Rev 21:7).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For the earnest expectation of the creature,…. Some by the creature understand the universe, all created beings animate and inanimate, which having suffered much by the sin of man, are introduced by a rhetorical figure, as waiting for deliverance and a restoration to their paradisiacal estate; but some part of the world is manifestly distinguished from them, Ro 8:23, others think that angels are here meant, who being obliged to minister to sinful men, are represented as groaning and longing for the time when all the children of God shall be brought in, that they may be dismissed from their service; but what is said of subjection to vanity, of the bondage of corruption, and of their groaning and travailing in pain, can never agree with such happy spirits: others suppose that men in general are designed, being by sin brought into a state of bondage and corruption, subjected to vanity, attended with troubles, and liable to death, and so groan under their present miseries for deliverance; but to desire anything of a spiritual nature cannot be ascribed to men in general; and besides, as before observed, some persons are distinguished from them, Ro 8:23, others have been of opinion, that the new creature, or renewed persons, are here intended, who being burdened with indwelling sin, groan under it, long for deliverance from it, and are waiting for the heavenly glory; but these cannot be said to be in a state of bondage to corruption, for they are freed from the dominion of sin, and are become the servants of righteousness. It is best of all by “the creature” to understand the Gentile world. “The creature” here, and “the whole creation”, Ro 8:22, must be the same; now the phrase

, “the whole creation”, or “every creature”, as it may be rendered, signifies the nations of the world, in distinction to the Jews; see Mr 16:15; compared with Mt 28:19 and answers to , “the creatures”; by which name the Jews often in their writings call the Gentiles, to distinguish them from the Israelites. Take two or three instances, as follow,

“let your commerce (say they g), c. be in a peaceable manner, , “with the creatures” what do “the creatures” say concerning him? such an one, blessed be his father who taught him the law, blessed be his master who taught him the law; woe , “to the creatures”, because they learn not the law; such an one who hath learned the law, they observe how beautiful are his ways, and how well ordered his works; of him it is written, saying, “and said unto me, thou art my servant, O Israel, in whom I will be glorified”, Isa 49:3;”

where the creatures and the Israelites are evidently distinguished from one another: again h,

“woe , “to the creatures”, who know not, nor have they any regard for the service of their Creator; for it is a tradition, (says R. Isaac,) that “Bath Kol”, or a voice, goes out every day from Mount Horeb, and says, woe

, “to the creatures”, because of the service of their Creator.”

And a little after,

“if , “the creatures”, knew the love with which the holy blessed God loves Israel, they would roar like young lions to follow after him.”

Once more i,

“all the prayer , “of the creatures”, is only for the earth; Lord let the earth be fruitful, Lord let the earth prosper; all the prayer , “of the Israelites”, is only for the house of the Lord, Lord let the house of the sanctuary be built.”

Now what “the creature”, the Gentile world, is represented as earnestly waiting, and wistly looking out for, is

the manifestation of the sons of God; which is made first at their conversion, and afterwards openly and more fully at the appearance of Christ in the resurrection morn. There is a manifestation of the sons of God, at conversion. They that are the sons of God, are his sons before by divine predestination, and through the covenant of grace; as such they were given to Christ; and under this character, and as standing in this relation, he assumed their nature, and died for them, in order to gather them together; and indeed, this previous relation is the ground and foundation of the Spirit of Christ being sent down into their hearts, to manifest their adoption to them; for before conversion, it is not manifested, neither to themselves nor others, but then it is in some measure made known. This may in a particular manner be applied to the Gentiles, and God’s elect among them. They were the sons of God before they were manifested as such; they are spoken of in prophecy as in that relation; see Isa 45:11; and seemed to be designed chiefly, if not altogether, by “the children of God scattered abroad”, in Joh 11:51. These were not known, nor looked upon by the Jews, to be the children of God; but when the Gospel came in among them, as the power of God, it manifested them to be such: so that where it was formerly said, “ye are not my people”, there it is said, “ye are the sons of the living God”, Ho 1:10. But the full manifestation of the sons of God will be in their glorification at Christ’s second coming; when they shall be openly taken into God’s family, and shall be owned by Christ in this relation, before angels and men; they will appear in themselves otherwise than now they do; they will be put into the possession of the inheritance they are adopted to, and will have that honour and dignity which belong to their character actually conferred on them; so that they shall appear, not only to themselves, but to all the world, to be what they are: now this, in the whole compass of it, the Gentiles might be said to be in earnest expectation of, and waiting for. They may be said, in some sense, to expect and wait for the manifestation of the Son of God himself, the Messiah, who is called “the desire of all nations”, Hag 2:7: for it was promised, that “to him should the gathering”,

Ge 49:10, or, as some read it, “the expectation of the people”, or “nations be”: they also waited for his law, his doctrine, the everlasting Gospel, Isa 42:4, and when that was come among them, and became the power of God to the salvation of many of them, this raised in them an earnest expectation of many, of multitudes of the sons of God being manifested among them, according to several prophecies of the Old Testament, which largely speak of this matter; and they continue to wait for the bringing in of the fulness of them in the latter day, and for the ultimate glory, which all the sons of God, whether Jews or Gentiles, shall enjoy together.

g F. Bab. Yoma, fol. 86. 1. h Zohar in Exod. fol. 2. 3. i Bareshit Rabba Parash. 13. fol. 11. 3.

Fuente: John Gill’s Exposition of the Entire Bible

The earnest expectation of creation ( ). This substantive has so far been found nowhere save here and Php 1:20, though the verb is common in Polybius and Plutarch. Milligan (Vocabulary) thinks that Paul may have made the substantive from the verb. It is a double compound (, off from, , head, , Ionic verb, to watch), hence to watch eagerly with outstretched head.

Waiteth for (). See on 1Cor 1:7; Gal 5:5 for this rare word (possibly formed by Paul, Milligan). “To wait it out” (Thayer).

The revealing of the sons of God ( ). Cf. 1John 3:2; 2Thess 2:8; Col 3:4. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

Fuente: Robertson’s Word Pictures in the New Testament

Earnest expectation [] . Only here and Phi 1:20. From ajpo away kara the head, dokein to watch. A watching with the head erect or outstretched. Hence a waiting in suspense. ‘Apo from, implies abstraction, the attention turned from other objects. The classical student will recall the watchman in the opening of Aeschylus’ “Agamemnon,” awaiting the beacon which is to announce the capture of Troy.

Creature [] . The word may signify either the creative act (as Rom 1:20), or the thing created (Mr 10:6; Mr 13:19; Mr 16:15; Col 1:23; Heb 4:13). See on 1Pe 2:13. Here in the latter sense. The interpretations vary : 1. The whole unredeemed creation, rational and irrational. 2. All creation, except humanity. The point of difference is the inclusion or exclusion of humanity. The second explanation is preferable, the non – rational creation viewed collectively, animate and inanimate. Equivalent to all nature.

Waiteth [] . Only in Paul and Heb 9:28. The whole passage, with the expressions waiting, sighing, hoping, bondage, is poetical and prophetic. Compare Psa 19:2; Isa 11:6; Isa 14:8; Isa 55:12; Isa 65:17; Eze 31:15; 37.; Hab 2:11.

Fuente: Vincent’s Word Studies in the New Testament

1) “For the earnest expectation of the creature,” (he gar apokarapokia tes ktiseos) “for the anxious watching of the creation;” Here the earth in its accursed state is personified or described as groaning and moaning; 1) the waves of the sea, howling of the wind, and groans of beasts in a minor key, awaiting earth’s redemption from the curse, Gen 3:17; Joh 3:16.

2) “Waiteth for the manifestation,” (ten apokaupsin apekdechetai) “is eagerly expecting the revelation,” of the glory of Christ in the resurrection, Php_1:20. This is a persistent expectation of true believers, a longing desire; 2Pe 3:13-16. There is to be a time of renovation of the earth and restitution of all things, one glorious day, Act 3:21.

3) “Of the sons of God,” (ton huion tou theou) “of the sons (heirs) of God;” of adoption in the resurrection of glorified bodies like our Lord, 1Jn 3:1-2; 1Co 15:51-57; 1Th 4:13-18; 1Jn 3:1-3. Earth’s future redemption or restitution is closely associated with that resurrection event of the children of God, 1Co 15:22-28.

Fuente: Garner-Howes Baptist Commentary

19 For the intent expectation of the creation, etc. He teaches us that there is an example of the patience, to which he had exhorted us, even in mute creatures. For, to omit various interpretations, I understand the passage to have this meaning — that there is no element and no part of the world which, being touched, as it were, with a sense of its present misery, does not intensely hope for a resurrection. He indeed lays down two things, — that all are creatures in distress, — and yet that they are sustained by hope. And it hence also appears how immense is the value of eternal glory, that it can excite and draw all things to desire it.

Further, the expression, expectation expects, or waits for, though somewhat unusual, yet has a most suitable meaning; for he meant to intimate, that all creatures, seized with great anxiety and held in suspense with great desire, look for that day which shall openly exhibit the glory of the children of God. The revelation of God’s children shall be, when we shall be like God, according to what John says,

“

For though we know that we are now his sons, yet it appears not yet what we shall be.” (1Jo 3:2.)

But I have retained the words of Paul; for bolder than what is meet is the version of [ Erasmus ], “Until the sons of God shall be manifest;” nor does it sufficiently express the meaning of the Apostle; for he means not, that the sons of God shall be manifested in the last day, but that it shall be then made known how desirable and blessed their condition will be, when they shall put off corruption and put on celestial glory. But he ascribes hope to creatures void of reason for this end, — that the faithful may open their eyes to behold the invisible life, though as yet it lies hid under a mean garb.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Rom. 8:19. Expectation.In the original a highly figurative word. Hope stands with head erect, and with eyes fixed towards the point from which the blessing is expected to come. Waiteth.To receive something from the hands of one who extends it to you from afar. Of the creature.In Rom. 8:22 whole creation. Some eminent expositors understand all the world except mankind. But it would be remarkable if the phrase excluded man, who is surely the head of this lower creation.

Rom. 8:20.The Rabbins said, With mans fall fell also nature into a state of corruption. For the creation was made subject to vanity.Pressed down by some yoke, which made it the victim of unrealised hopes (Dr. Clemance). Creation to be delivered from the bondage of corruption to glorious liberty. A renovation of this globe, but not necessarily the restoration of every individual to light and glory.

Rom. 8:21.Rabbins: Whatever God has smitten in this world, He will heal in that which is to come in the days of the Messiah.

Rom. 8:22.Rabbins speak of the pangs of the Messiah, or the sufferings and birth-throes with which His kingdom is to be introduced. Nature is awaiting the footsteps of her Liberator; and when He steps on the scene her sighs will be turned to songs (Dr. Clemance).

Rom. 8:23.The lower creation craves for emancipation, and man yearns for adoption. Christ is the wave-sheaf which prefigured and sanctified the universal harvest (Olshausen).

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 8:19-23

Universal groaning and redemption.A pleasant picture is that of a renovated world, one in which shall be found neither physical nor moral evil, a universe of light, of order, and of beauty. In the Zend books it is said that after the renovation of the earth there shall be no night, no cold or hot wind, no corruption, no fear of death, no evil caused by wicked spirits; and then the fiend, the ambitious prince, shall exalt himself no more; further, that a dignified personage named Oschandabega (the man of the world) shall appear in the last time, and adorn the world with religion and righteousness, and restore the ancient order of things, when rest and peace shall prevail, all dissensions cease, and all grievances be done away. Large-souled men look to a good time coming, to a world restored to primeval glory. Paradise Lost has in it sublimer strains than Paradise Regained, but the latter is the inspiring hope of a true humanity. No wonder if St. Paul personified nature and represented it as rising up out of its groaning and looking forward to deliverance.

I. Universal groaning.When sitting in the pleasant landscape, the soul entranced with natures glories, the ears charmed with her harmonies, the sense of smell regaled with her fragrances, and the vision gladdened with her beauties, we ask, Where is the groaning of nature? She is pleasant enough. Nature presents herself according to the receptive mind. Ah! there is natures laughter; but there are natures tears. The song of the bird is the prelude to her wail of sorrow; the beauty of the flower makes its decay more distressing; the splendour of the landscape is dashed by the thought of lurking dangers. Bright nature groans that her fair face should be seamed with so many scars. Natures fairest spots are marked with darkest blotsthe earthquake yawns, the volcano belches, the avalanche sweeps, the thunder peals, the fatal disease lurks amid the flowers. Nature groans. Natures lord groans. Who could stand the wail if all the groanings of the human race were concentratedthe death groanings of the slaughtered Abels, the remorseful groanings of the slaughtering Cains, the groanings of the wounded on earths battle fields, the groanings of the conquerors as they look at the awful price of victory, the groanings of the oppressed and of the oppressors? Mans inhumanity to man makes countless thousands mourn. Instruments of music play their pleasant tunes to beguile the pathway along which the great human army marches; but the groanings are not silenced. Even good men, those who have the firstfruits of the Spirit, groan. They feel the ruin and the disorders, and sigh for deliverance. They groan over abounding sin and over prevailing sorrow. They groan that efforts to overcome seem to be so ineffectual.

II. Universal expectation.The great soul of inanimate nature feels that she has not been fashioned for vanity, that her beauties are the prophetic intimations of all abounding beauty, that her harmonies are the minor chords which shall usher in the glorious diapason which shall celebrate natures deliverance from every discordant sound. What poetry in the apostles mind! Personified nature, struggling and groaning with and beneath her fetters, is looking forward to the period when all tokens of bondage shall be removed, and there shall be a glad, triumphant entrance into the glorious liberty of the children of God. Through all time great men have had their hopeful expectations. Many of them have even rejoiced in the anticipation of the day when the powerful Liberator should appear. Gladness has entered their souls, though they have only seen the day by faith in the distant future. Good men have been men of hopeful expectancies. Their expectation has been so real, so true and earnest, that they have worked and prayed to bring into joyous fulfilment their own bright visions. They have worked for spiritual redemption, believing that along this line material redemption shall be accomplished. Creation was for redemption, and redemption shall answer back, and be in its better turn for creation. Action and reaction are equal; but the reaction of redemptive processes shall surpass the action of creations downfall, for divine wisdom and power and love are combined in the redemptive purposes. The sons of God expect a glorious redemption. Their expectation is founded on the immutable purposes of a loving God.

III. Universal redemption.Would Gods vindication of His omnipotence be complete if this planet, small as it may be among the other worlds, were left in its ruined condition, a miserable trophy of the victory achieved by the enemy of all beauty and goodness? In the final disposition of all things, will it be permitted to the evil one to point to the earth-planet, and say, I have been too strong for infinite goodness; I saw God create the world, I heard Him pronounce it very good, and I have spoiled His workmanship; a blasted earth-planet is the proof of my malignant power, and God could only undo the work by consigning that planet to destruction? Surely no; the good must triumph over the evil, and this it will not do if evil is to work permanent damage even in material spheres. Christs kingdom is to include all kingdoms; and shall the material kingdom, in which His mediatorial work and reign commenced, be excluded? Shall Jerusalem receive only the Saviours tears, and not be favoured with His renovating smiles? Shall Calvary hear only His cries of anguish, and not be allowed to listen to the strains which clothe with beauty? Shall not the sepulchres of earth be turned into palaces, and angels clothed in white sit where the weepers stood and mourned? The creature itself shall be delivered from the bondage of corruption; and much more, the creatures master by divine appointment. Man shall be delivered. The universal redemption must come. All things make for the reign of righteousness. We see it not now, but we shall see it and know it hereafter. Let us wait in hope amid the discrepancies and disorders of the present. Let us not abate either heart or patience amid the discouragements that may surround, the seeming drawbacks that may be presented. Let us work and pray for the removal of all obstructions and for the advancement of the kingdom of truth and righteousness.

Rom. 8:21. The redemption of the creature.Meaning of terms employed: Sons of God = human race, in so far as redeemed to God. Creation () = rest of animate creation. A rational division = man, though marked off by stray dividing lines, only the highest link in a chain of creation. Connection of sons with creation twofold: mans sin brought suffering on creation; mans redemption will bring happiness to creation.

Origin of mans connection with creation (Gen. 1:26). As being in Gods image, he had dominion. What he does affects all creatures round him. Examples: In animal life, degradation of the ass; in vegetable life, desolation of parts of Syria, Babylon, Palestine. On other side, elevation of the dog; improvement of natural state of Britain or United States. Inference: Man degraded, degrades nature; man redeemed will redeem nature.

Points to noticeviz.,

1. Our evil doing affects not only men but all creation around us.

2. Any anomalies in the lower world are accounted for by anomalies in man.

3. Redemption of man means the restitution of all things, alluded to in Isaiah 11 and Act. 3:21. Jewish rabbis said, All creation will rise again, and paradise will be restored.

4. All this through redemptive work of Christ.Dr. Springett.

Rom. 8:19-23. Fallen and redeemed.This passage has given rise to much controversy. But the general meaning is plain enough. The apostle is speaking of the future glory of believers, and what he says is that one element in that glory will be the inheritance of a renovated creation. As set over against this burden of glory, present suffering may well seem light. While spiritual deliverance will be mans noblest possession, it will be enhanced by new bodies not subject to corruption and a new earth purged from the curse of the Fall. The teaching of the passage may be expressed in two leading thoughts:

I. Nature was affected by the fall of man.In what respect and to what extent?

1. It was subjected to an alien principle. The creature was made subject to vanity. The principle of corruption entered. Taking creature here to mean nature in its material sense, as including everything on earth that God has made, except the spirit of man, we are in unison with the teaching of Scripture in saying that when man rebelled a blight fell on the divine handiwork (Gen. 3:17-18; Isa. 55:12-13). Milton says: Nature through all her works gave signs of woe that all was lost. Whether nature would have shone in perennial beauty, had man not sinned, it would be idle to speculate. Enough to know that the ground was cursed for mans sake. The principle of death reigned universal throughout the Creators works.

2. It was not a willing subjection. Not willingly, but by reason of Him who subjected the same. Nature had no choice in the matter. The bondage was enforced. The blight was inflicted on mans account. Nature was passive, being dragged down in the ruin. When the soul of man became tainted with sin, the earthly home of man became the abode of corruption and full of wickedness. The tenant polluted the tenement.

3. The subjection is not final. There is hope that the creature will be delivered from the bondage of corruption. The subjection was in accordance with the will of God, and we can only surmise the divine purpose by picturing the final goal, the end to which the whole creation moves. The result will doubtless be a richer splendour. A cloud of mystery hangs over the subject, but we may be sure that man and nature will both emerge from the discipline in garments of white.

II. Nature will share in the redemption of man.As nature was dragged down in the fall of man, it is natural to suppose that it will be benefited by the rise of man. But we are not left to supposition.

1. It is proved by direct statement in this passage: The creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God. The earnest expectation of the creature waiteth for the manifestation of the sons of God. Nature is here personified. She feels the misery and degradation of her present condition and longs for deliverance. This longing is prophetic. The fulfilment may yet be far off, but the sun gilds the mountain tops. The revelation of the sons of God is drawing on, and nature will share in the glory to be revealed. This revelation will be at the appearing of the Lord Jesus, who will subdue all things unto Himself (Php. 3:21). All Gods works will be brought into harmony with the renovated moral world. The blight with which the ground was smitten will be removed, the longing of the creature fulfilled, and all things reconciled, things in heaven and things in earth.

2. This truth is expressed in other passages of Scripture. In Isa. 65:17; Rev. 21:1; 2Pe. 3:13, we read of new heavens and a new earth, from which we may, without straining, infer the establishment of a new order of things after the earth has been purged of sin. In Isa. 55:12-13, it is said, Ye shall go out with joy, etc. Underlying this imagery may we not discern the truth, that when men emerge from sinful bondage into the glorious liberty which God offers, nature will in some sense share in the emancipation, for the mountains shall sing and the hills clap their hands? Can this mean anything less than that Christs redemptive forces will be felt all over the creation? We may well believe that all things, in some way unknown to us, come under the redeeming plan, that the shadow which meanwhile clouds the creature will one day be lifted.

3. This truth is involved in the redemption of the body. The body is indeed part of the material creation; and if one part is to be freed from sin, the redemption of the other will surely follow. The redemption of the body is a neglected tenet of the Christian faith. The believer longs for it (Rom. 8:23) as the goal of his hopes. It comes only in one wayviz., through Christ. When He rose from the grave, He snapped the fetters that kept the creature under the bondage of corruption. One body having thus risen incorruptible, have we not in this the earnest of the redemption of all bodies of the saints? A portion of the material creation being thus redeemed from the curse, is there not herein a pledge that every creature or the whole creation will yet be emancipated? There is indeed a universal expectancy. The creature itself longs for it. They who have the firstfruits of the Spirit wait for it.

Conclusion.

1. Are we waiting for this glorious emancipation?
2. Will the renovated earth be the abode of redeemed man?
3. If so, what manner of persons ought we to be?D. Merson, B.D.

The history of sonship.The manifestation of the sons of God.

I. Their past eternity.They had a history ere they were born; not conscious to themselves, but truly in the eye and purpose of God (Rom. 8:29; Eph. 1:3; Eph. 1:5; 2Ti. 1:9; Rev. 17:8). In these passages the history of each saint and of the Church of God is traced to that eternity in which God only existed.

II. Their unregenerate life on earth.They were born no better than others; shapen in iniquity; children of wrath.

III. Their adoption.

1. They are begotten again (1Pe. 1:3). They are born of the Spirit (Joh. 3:3), born from above.

2. They believe (Gal. 3:26). They pass out of the region of unbelief into that of faith.

3. They receive Christ (Joh. 1:12).

4. They get the name of sons (1Jn. 3:1). They are now called sons of God.

5. They receive the Spirit of adoption (Gal. 4:5-6).

6. They are led by the Spirit (Rom. 8:14).

7. They are chastened (Heb. 12:7). Discipline is their lot.

8. They are brought to glory (Heb. 2:10). To this are they redeemed and called. Whom He justified, them He also glorified.

9. They are made like Christ Himself (Rom. 8:29; 1Jn. 3:2).

IV. Their time of obscurity.For a season they are hidden; mens eyes are holden so that they do not recognise them; they are in disguise. Their life is hid with Christ in God. It doth not yet appear what they shall be.

V. The manifestation.The obscurity does not last alwaysnay, not long. The day is coming when the disguise shall drop off, and their royal robes display themselves; when He who is their life shall appear, they shall appear with Him.

1. What this manifestation is. The word is the same as in 1Co. 1:7; 2Th. 1:7; 1Pe. 1:7; 1Pe. 1:13; 1Pe. 4:13. It is revelation, or outshining, or transfiguration. They are in this conformed to their Lord.

2. When shall the manifestation be? In the day of Christs appearing; not in the day of death.

3. How long shall the manifestation be? For ever. A whole eternity of glory. Let us walk worthy of our prospects; content with present obscurity and shame; passing the time of our sojourning here in fear.H. Bonar.

SUGGESTIVE COMMENTS ON Rom. 8:19-23

Man the soul of the world.Schelling said: On the loveliest spring day, while nature is displaying all her charms, does not the heart, when drinking in admiration, imbibe a poison of gnawing melancholy? There is a third point on which science seems to us to harmonise readily with St. Pauls view; I mean the close solidarity which exists between man and the whole of nature. The physiologist is forced to see in the human body the intended goal and masterpiece of animal organisation, which appears as nothing else than a long effort to reach this consummation. As the breaking of the bud renders sterile the branch which bore it, so the fall of man involved that of the world. As Schelling said in one of his admirable lectures on the philosophy of revelation: Nature, with its melancholy charm, resembles a bride who, at the very moment when she was fully attired for marriage, saw the bridegroom to whom she was to be united die on the very day fixed for the marriage. She still stands with her fresh crown and in her bridal dress, but her eyes are full of tears. The soul of the poet-philosopher here meets that of the apostle. The ancient thinkers spoke much of a soul of the world. The idea was not a vain dream. The soul of the world is man. The whole Bible, and this important passage in particular, rests on this profound idea.Godet.

Yearnings in creation.

It was not then a poets dream,

An idle vaunt of song,

Such as beneath the moons soft beam

On vacant fancies throng,

Which bids us see in heaven and earth,

In all fair things around,

Strong yearnings for a blest new birth,

With sinless glories crowned.Keble.

If we judge by the numerous and diversified interpretations of this passage, it is one of the most difficult of solution in the Bible, and is probably included in some things hard to be understood which the apostle Peter says are in his beloved brother Pauls epistles. A late critic has enumerated no less than eleven different views of the word creature, which, indeed, is the key of the whole passage. I shall not dwell on such opinions, as that it signifies angels, the souls of the planetary world, Adam and Eve, or the souls or bodies of men. It cannot mean the Gentiles, the unconverted, or the human race in general, because many of them look to eternity with fear, not hope. Were Rom. 8:19-21 to be literally understood, they can apply only to Christians, or to the new nature of Christians, which is called a new creation. But as the creation is mentioned in the twenty-second verse (although the same original word rendered creation there is translated creature in the preceding verse), the creature in the nineteenth verse means creation or nature. The most satisfactory view of the passage, or what seems attended with fewest difficulties, is that it is a bold and noble figure in which the apostle personifies nature, and represents it as longing and expecting a blessed change from its present vanity or perversion, into order, beauty, and happiness.Parlane.

A bold personification.

All true, all faultless, all in tune

Creations wondrous choir,

Opened in mystic unison

To last till time expire.

Man only mars the sweet accord,

Oerpowering with harsh din

The music of Thy works and words,

Ill matched with grief and sin.

Sin is with man at morning break,

And through the livelong day

Deafens the ear that fain would wake

To natures simple lay.Keble.

The figure of speech called prosopopia, by which irrational beings are represented as persons endowed with the qualities of rational creatures, and speaking, hearing, suffering, and rejoicing like them, is common in sacred as well as in profane writings. You find in the Bible such expressions as these: O earth, earth, earth, hear the word of the Lord! Hear, O heavens! and give ear, O earth! The trees said to the olive, the fig tree, the vine, and the bramble, Reign thou over us. No one is deceived by such personification, which is designed and fitted to convey truth in a more interesting and impressive manner. What more graphically exposes the ingratitude, the obduracy, of impenitent men, who refuse to hear God, than His appeal to the material creation, Be astonished, O ye heavens; give ear, O earth; and be ye horribly afraid: for My people have been guilty of two great evils? Stones are represented as hearing and witnessing Gods covenant with His people, and their vows, and the earth as mourning under the sin of man, and as rejoicing in his temporal and spiritual joy. Because of swearing, the land mourneth. The little hills rejoice on every side. Sing, O ye heavens; for the Lord hath done it! Shout, ye lower parts of the earth; break forth into singing, ye mountains! O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified Himself in Israel. The passage before us, as we have seen, is a bold personification of nature. For the creature, or creation, etc. The present condition of nature, or visible creation, its cause, and its temporary duration, are the topics presented in the text.

Nature to be set free.Bondage of corruption. Nature is prevented from putting forth its powers, from manifesting its real grandeur, and from attaining its original destiny. It is therefore bound. And its bondage is caused by the necessary decay of its products. All that nature brings forth is doomed to die. And nature is compelled to slay its own offspring. The lightning flash destroys the stately oak. The winters cold kills the songsters of the summer. Animals devour other animals to maintain life. And this universal destruction limits the achievements of nature. Instead of constant growth, natures beauty and strength fade away. The powers of the material creation are bound by fetters of decay. The freedom of, etc., with which the children of God will be made free in the day when their glory will be revealedthis freedom creation will share. The bondage of corruption was designed to last only for a time. It was imposed when man fell, and will be removed when mans redemption is complete. Paul carries on his personification by saying that when nature was made to share the bondage which resulted from mans sin, a hope was given to it of sharing the liberty which will follow mans deliverance. Rom. 8:22. Proof, from an admitted fact, that nature will be made free. Groans together. The entire creation joins in one cry of sorrow and in one great anguish. Every voice in nature which reminds us of its bondage to corruption Paul conceives to be a cry of sorrow. The storm which wreaks destruction and the roar of the hungry lion tell that the original purpose of the Creator has been perverted, and that nature is not what He designed it to be. The whole until now. This cry is universal and unceasing. And Paul remembers that natures sorrow is the result of mans sin. He therefore infers that it will not continue for ever; that the confusion and destruction around, so inconsistent with the character and purpose of the Creator, will give way to liberty and order. In other words, he can account for the present anomalous state of nature only by supposing it to be temporary, to be preparatory to something more consistent with natures original destiny. In travail. The agonies of nature are but the pangs, soon and suddenly to cease, at the birth of a new earth and heaven.Beet.

Creature denotes the whole of the race.The most probable interpretation of the term creature therefore seems to be that which considers it as denoting the whole human race. This is the view taken of the passage by many eminent interpreters. All mankind from the beginning have felt the evils of the present system of things. Many of them looked for an amelioration of the human condition in the present life, and, generally speaking, they believed in a future state, and hoped to share in its advantages. Now the earnest waiting for the manifestation of the sons of God may include both the expected improvement of the human condition on earth and the glory that shall be manifested at the resurrection. Mankind in general had indeed no knowledge of the nature of this glory. That the word creature as here employed denotes all mankind is rendered probable also by the use of the term in other parts of the New Testament, where it often has this meaning. Go ye into all the world, said out blessed Saviour to His disciples immediately before His ascension into heaven, and preach the gospel to every creature. Here every creature can mean nothing but all mankind. In the same sense St. Paul uses the word: The gospel which was preached to every creature which is under heaven, meaning obviously every human creature. This therefore is the meaning of the term, which is most consistent with the use of it in other parts of the New Testament, and the meaning which enables us most easily to explain the passage, and therefore it is probable that this is the meaning which the apostle intended.Ritchie.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(19) Nor is ours a merely isolated hope; we have our place

Mid onward sloping motions infinite,
Making for one sure goal.

The whole creation is looking earnestly and intently for the same manifestation of glory as ourselves.

Earnest expectationA single word in the Greek, and a very striking one. It means, literally, a straining forward with outstretched head, just as we might imagine the crowds outside a race-course straining over the ropes to catch a sight of the runners; an eager, intent expectation. The same word is used once again in the New Testament (Php. 1:20).

Creature.Creation, the whole world of nature, animate and inanimate.

Waiteth for.Another strong word, waits with concentrated longing and expectancy.

Manifestation.Translate rather by the ordinary word, revelation, as in the last verse (glory which shall be revealed). The Parusia, or Coming of Christ, is to be accompanied by an appearance of the redeemed in glorified form.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

19. For In explanation of this inrevealed glory.

Earnest expectation The expressive Greek word implies an eager stretching forward of the head to watch the future.

The creature The created. The Greek word may designate any created thing or being, or the whole creation as one. Hence the term has been a battle-ground for critics, six of whose various opinions are given by Alford as to the present application of the term. Without discussing them in detail we give our own view, which slightly varies from any one of them.

In the present verse Paul applies the word primarily, we think, to himself and his fellow-Christians. He means the creature nature in us, (Rom 8:18,) as part of the creation, yet as human beings, and including essentially all humanity. That the human creature, the creature in humanity, is meant, is clearly evinced by the ascription of personal qualities, as expectation, waiteth willingly. This also consistently continues the subjective style of Rom 8:16-17, where our personal sufferings are contrasted with our own future glory. So Paul (Rom 8:13) uses the word the flesh, and the body, as a general term, indeed, yet now considered specially as ours. As creature we (the suffering us of the last verse) look forward to the promised renovation. This subjective sense continues until in Rom 8:22 Paul momentarily takes in the whole creation, and then returns to his fellow-Christians (and himself) exclusively, (Rom 8:23.)

Manifestation At the final renovation, the sons of God will be made manifest by their renewal in the glorious likeness of Christ, (Rom 8:30.) For this as creature they wait.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For the earnest expectation of the creation waits for the revealing of the sons of God.’

Paul vividly presents the whole of creation as waiting, as it were, with bated breath, for the time when the sons of God will be revealed. In Jewish tradition ‘creation’ can refer to either the whole of creation, animate and inanimate, or be seen as a term for mankind as a whole But while it is true that only mankind can wait with ‘earnest expectation’, (if we take what Paul says literally), it must be seen as very probable that Paul is here speaking metaphorically (compare Isa 24:4; Isa 35:1; Isa 55:12; Jer 4:28; Jer 12:4). He rather pictures the whole of the universe as waiting with earnest expectation for the time of redemption. Only sinful man is unaware of it so as to be taken by surprise.

‘The earnest expectation.’ Literally ‘the waiting with outstretched head’, thus a ‘straining forward in anticipation’.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 8:19-23. I must think, that it was quite to the Apostle’s purpose in this place to point at the common calamities of mankind. Christians ought not to be uneasy if they are exposed to sufferings on account of religion; for this world is a state of suffering and distress, and all mankind are groaning under various pressures. That the Apostle in these verses does not mean only the Christian world or creation, seems evident; because first, that even the creature itself, or even the very creature shall be delivered, Rom 8:21 plainly points at something different from the body of Christians. Secondly, the children of God are distinguished from the creature, or the creation, Rom 8:21 but the children of God are real Christians, Rom 8:16 therefore the creature cannot mean real Christians. Thirdly, he says Rom 8:20 that the creature was made subject to vanity, not wilfully, but through him who hath subjected the same in hope. Now we know of no other subjecting the creature to vanity, than that Gen 3:19 which includes all mankind. Fourthly, , (Rom 8:22.) the whole creation, must surely comprehend all mankind, as it does Mar 16:15. Col 1:23 and that we have no sufficient ground to extend it farther than mankind,namely, to the brute creation,will appear, if we consider, first, that the same phrase is used to signify all mankind in the two places just referred to; secondly, no creature in this world, but man, could be subject to vanity, wilfully or not wilfully; thirdly, whether we understand the 23rd verse of Christians in general, or of the Apostles only, we cannot well suppose that St. Paul would bring either into a comparison with brutes;and not only they, but we also, &c. We may properly render throughout this passage by creation, as it is Rom 8:22. ‘, rendered earnest expectation, signifies a solicitous, anxious waiting for a thing, and so includes a vehement desire. But it may be asked, How can all mankind desire and wait for the revelation of the sons of God, or the glory that shall be revealed in them, when but a small part of mankind know any thing of it? To this it may be answered, We know, as the Apostle observes, Rom 8:22 that all mankind do groan under the afflictions and pressures of this present world, sensible of its imperfection and vanity, and consequently must desire something better; and although they may not know what that better thing is, yet the Apostle knew it. And he speaks according to his own knowledge, and not theirs. He affirms of his own knowledge, what their expectation would issue in: their earnest waiting was in fact, however they might be ignorant of it, waiting for the manifestation of the sons of God: and he proves this, Rom 8:20-21 as supposing the Christians to whom he wrote might be ignorant of it. Which shews that when he affirms that the earnest desires of mankind, after a release from the sufferings of this life, are a waiting for the manifestation of the sons of God, he speaks, not of what heathens, or even Christians, understood or believed, but of what he himself knew and believed to be true. Dr. Whitby upon this place justly observes, that in the sacred dialect, desire and expectation are ascribed to creatures, in reference to things that they want, and which tend to their advantage, though they explicitly knew nothing of them. Thus the Messiah, before he came, is called, The desire of all nations, Hag 2:7. Mr. Locke remarks, that ‘ , is revelation of the sons, that is, to the sons: the genitive case in the New Testament often denotes the object. The word ‘, should certainly be rendered revelation, as the word is rendered revealed in the foregoing verse. See Locke, Whitby, Doddridge, and Grove.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 8:19 . ] introduces, from the waiting of the creation (to whose groaning that of Christians thereupon joins itself in Rom 8:23 ) for this glorious consummation, a peculiar confirmation , couched in a poetic strain, of the fact that the is really impending; and thus lends support to the comforting certainty of that future manifestation, that is, to the element involved in the emphatically prefixed ; comp. Calovius, Fritzsche, de Wette, Krehl, Reithmayr, and Bisping. From Origen and Chrysostom down to Hofmann, there has usually been discovered here a ground assigned for the greatness of the glory. But this is neither consistent with the emphatic prominence of , nor with the subsequent ground itself, which proves nothing as to the greatness of the , but stands to the indubitableness of the latter, otherwise firmly established and presupposed, in the relation of a sympathetic testimony of nature . Least of all can introduce a ground of the apostle’s belief for his own . . . (van Hengel). According to Philippi, what is to be established is, that the is not already present, but only future , which, however, even taking into account human impatience, was quite self-evident. For the nearness of the (Reiche), just as before it was not expressly announced in the simple , the sequel affords no proof, since the element of speediness is not expressed.

] The verb (Xen. Mem . iii. 5, 6, frequent in Euripides) strictly means: to expect with uplifted head , then to expect generally, to long for (Valck. ad Herod . vii. 168; Loesner, Obss . p. 256 f.); and means expectatio (Pro 10:28 ; Aq. Psa 38:7 ). The strengthened (Vigerus, ed. Herm. p. 582; Tittmann, Synon . p. 106 ff.) (Joseph. Bell. Jud . iii. 7. 26; Polyb. xvi. 2. 8, xviii. 31. 4, xxii. 19. 3; Aq. Psa 36:7 ; Alberti, Gloss , p. 106 ff.) and (only elsewhere in Phi 1:20 ) is the waiting expectation (not anxious expectation, as Luther has it) that continues on the strain till the goal is attained. See especially Tittmann, l.c. ; Fritzsche in Fritzschior. Opuscul . p. 150 ff. Without warrant, Loesner, Krebs, Fischer, de vit. Lex . p. 128 f., and others, including Rckert, Reiche, and van Hengel, have refused to recognise the strengthening element of , already pointed out by Chrysostom and Theodore of Mopsuestia, although Paul himself gives prominence to it repeatedly in . (comp. Rom 8:23 ; Rom 8:25 ; 1Co 1:7 ; Gal 5:5 ; Phi 3:20 ).

] Genitive of the subject. The waiting of the is with rhetorical emphasis brought into prominence as something independent. See Winer, p. 221 [E. T. 239]. means (1) actus creationis; so Rom 1:20 , corresponding to the classic usage in the sense of establishment (Pind. Ol . 13. 118; comp. 1Pe 2:13 ), founding (Polyb., Plut., and others), planting, etc. (2) The thing created , and that ( a ) where the context supplies no limitation, quite generally like our creation , Mar 10:6 ; Mar 13:19 ; 2Pe 3:4 ; Jdt 16:14 ; Wis 2:6 , al.; and ( b ) where the context does limit it, in a more or less special sense, as in Mar 16:15 , Col 1:23 (of that portion of the creation, which consists of mankind), Col 1:15 , Heb 4:13 (of every individual creature); comp. Rom 1:25 , Rom 8:39 ; also in 2Co 5:17 , Gal 6:15 . Since, then, the absolute must receive its limitation of sense simply from the connection, the question is, What does the text in our passage exclude from the meaning of ? There are plainly excluded not only the angelic and demoniac kingdom (see Rom 8:20 ), but also Christians collectively , as is clear from Rom 8:19 ; Rom 8:21 ; Rom 8:23 , where the Christians are different from the , and even opposed to it, so that they cannot be regarded (according to the view of Frommann) as forming a partial conception , embraced also in the . But is the non-Christian portion of humanity to be excluded also? If not, it must be meant either along with something else, or else alone . If the former, then Paul, seeing that irrational nature at any rate remains within the compass of the idea, would have included under one notion this nature and the Jewish and heathen worlds, which would be absurd. But if non-Christian humanity alone be meant, then (1) we should not be able to see why Paul should have chosen the term , and not have used the definite expression , which is formally employed for that idea elsewhere in his own writings and throughout the N. T. Besides, the absolute nowhere in the entire N. T. means non-Christian mankind (in Mar 16:15 and Col 1:23 , stands along with it); and, indeed, (Mark) and (Col.) mean nothing else than the whole creation and every creature , and in these cases it is purely the context that shows that created men are meant, while at the same time it is self-evident ex adjuncto (for the discourse concerns the preaching of the gospel to the ) that Christians are not to be understood. (2) The hostile attitude of the then existing towards the Christian body would cause the assertion respecting it of a sympathetic and, as it were, prophetic yearning for the manifestation of the children of God to seem a curious paradox, which, moreover, as a truth, in the case of the Jews and Gentiles, would rest on quite a different foundation, namely, the expectation of the Jewish Messianic kingdom, and on the other hand, the yearning dream of a golden age. (3) Again, the expressions in Rom 8:20 are of such a character, that they in no way make us presuppose in the writer such a conception of humanity subjected through sin to the as Paul had, but allow us just to think of the as having fallen a prey to the lot of mortality, not by its own free action, but innocently, and by outward necessity; the apostle would not have left the unmentioned. (4) Further, the hope of attaining to the freedom of the glory of the children of God (Rom 8:21 ) was only left to the , in so far as it should be converted to Christ; but Rom 8:21 , in point of fact, merely asserts that on the entrance of that glory the is to be glorified also, without touching, in regard to mankind, on the condition of conversion which assuredly Paul least of all would have omitted. (5) Finally, Paul expected that, previous to the entrance of the Parousia, the fulness of the Gentiles and all Israel would become christianized (Rom 11:25-26 ), and had to shape his conception, therefore, in such a way as to make humanity, taken as a whole, belong to the when the manifestation of the kingdom should appear. And as to that, Rom 8:21 decidedly forbids the connecting of the notion of mankind with .

There remains, therefore, as the definition of the notion of in accordance with the text: the collective non-rational creation , animate and inanimate, the same which we term in popular usage “ all nature ” (comp. Wis 5:18 ; Wis 16:24 ; Wis 19:6 ), from which we are accustomed to exclude intelligent beings. In view of the poetically prophetic colouring of the whole passage, the expressions of waiting, sighing, hoping, of bondage and redemption, excite the less surprise, since already in the O. T. instances of a similar prosopopoeia are very common (Deu 4:34 ; Psa 19:2 ; Psa 68:17 ; Psa 98:8 ; Psa 106:11 ; Isa 2:1 ; Isa 14:8 ; Isa 55:12 ; Eze 31:15 ; Hab 2:11 ; Bar 3:34 ; Job 12:7-9 , al .); and Chrysostom very aptly remarks: , , . . . Comp. Oecumenius and Theophylact. The idea of the glorification of all nature cannot be accounted unpauline , for the simple reason that it is clearly expressed in our passage; and because, moreover, as being connected with the history of the moral development of humanity according to Gen 3:17 f., and necessarily belonging to the idea of the (Mat 19:28 ; Act 3:21 ; 2Pe 3:10 ff.; Rev 21:1 ), it may be least of all disclaimed in the case of Paul, since it emanates from the prophets of the Old Testament (Isa 11:6 ff.; Eze 37 ; Isa 65:17 ; Isa 66:1 ; comp. Psa 102:27 ; and see Umbreit, p. 291 ff.), and has thence passed over into the Rabbinical system of doctrine. See Eisenmenger, entdeckt. Judenth . II. p. 367 ff., 824 ff.; Schoettgen, Hor . II. pp. 71, 76, 117 ff.; Bertholdt, Christol . p. 214; Corrodi, Chiliasm . I. p. 376 ff.; Ewald, ad Apocal . p. 307 f.; Delitzsch, Erlut. z. s. Hebr. Uebers . p. 87. The above interpretation, therefore, of the has been rightly adopted only that the intelligent creatures have not in all cases been expressly or exclusively separated from it ( e.g. Theodoret includes also the , angels, archangels, etc., as Origen previously, and Erasmus and others subsequently, have also done) by the majority of expositors, following most of the Fathers (in the first instance Irenaeus, Haer v. 32. 1), by Luther, Erasmus, Beza, Melancthon, Calvin, Cornelius a Lapide, Balduin, Estius, Grotius, Cocceius, Calovius, Calixtus, Seb. Schmid, Wolf, Bengel, and others, including Flatt, Tholuck, Klee, Usteri (in Stud. u. Krit . 1832, p. 835 ff., and Lehrbegr . Exo 4 and 5, pp. 373, 399 ff.), Rckert, Benecke, Schneckenburger, Reiche, Glckler, de Wette, Neander, Nielsen, Reithmayr, Maier, Philippi, Ewald, Umbreit, Bisping, Lechler, apostol. Zeitalt . p. 143, Delitzsch, Ruprecht in the Stud. u. Krit . 1851, p. 214 ff., Zahn, Mangold, Hofmann, and Engelhardt; comp. also M. Schenkel and Graf. Among these, however, are several who, like Luther, Beza, and also Fritzsche, wish to understand it too narrowly , merely of the inanimate creation, a limitation not given in the text, and moreover antiprophetic (Tertullian, ad Hermog . 10); while, on the other hand, Kllner, with whom Olshausen agrees, takes it too widely of all created things generally . See, against this, the textual limitation explained above. If, however, in accordance with the above, the removal of intelligent beings from the compass of the must be regarded as decided, the decision is fatal to the view of others, who, following the example of Augustine, explain as mankind; and that either in the quite comprehensive sense of mankind collectively (in the state of nature), as, following older expositors especially scholastic and Roman Catholic, Dderlein, Gabler, Ammon, Keil ( Opusc . p. 207), Grimm ( de vi vocabuli ., Lips. 1812), Schulthess ( evangel. Belehr. b. d. Erneuer. d. Nat. , Zurich 1833), Geisler (in the Annal. d. ges. Theol . 1835, Jan. p. 51 ff.), Schrader, Krehl, van Hengel, Frommann, and others do; or , with exclusion of the Christians, in the sense of mankind still unconverted , as Augustine himself suggested, by which again, however, many understood specially the unconverted Gentiles (Locke, Lightfoot, Knatchbull, Hammond, Semler, and Nachtigall), and various others the unconverted Jews (Cramer, Bhme, and Gersdorf). Others have even explained it of Christians collectively , as the new creature (Vorstius, Deyling, Nsselt, Socinians and Arminians). And just as little can be equivalent to (Mrcker) or to , and be supposed to designate the creaturely element in the regenerate (Weissbach in the Schs. Stud . I. p. 76 ff., and Zyro in the Stud. u. Krit . 1845, 2, 1851, p. 645 ff.). Compare also, regarding the various expositions, M. Schenkel, p. 9 ff.; and against the view which takes it of mankind, Engelhardt, l.c.

. . . ] The event, the blissful catastrophe, whereby the sons of God become manifest as such (in their ). How exalted the dignity in which they here appear above the ! Bengel: “ad creaturam ex peccato redundarunt incommoda; ad creaturam ex gloria filiorum Dei redundabit recreatio.” The , in virtue of its physical connection with that , shall be a partaker in the blissful manifestation.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

Ver. 19. For the earnest expectation ] Gr. “The intent expectation of the creature expecteth:” a Hebrew pleonasm, a and also a metaphor either from birds that thrust a long neck out of a cage, as labouring for liberty; or else from those that earnestly look and long for some special friends coming, as Sisera’s mother, who looked out at a window, and cried through the lattice, “Why is his chariot so long in coming?” Jdg 5:28 .

a Superfluity, redundancy, excess; something superfluous or redundant. D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

19 ff.] The greatness of this glory is shewn by the fact that ALL CREATION, now under the bondage of corruption, shall be set free from it by the glorification of the sons of God . For (proof of this transcendent greatness of the glory, not, as De W., of the certainty of its manifestation, though this secondary thought is perhaps in the background) the patient expectation (hardly = , as Chrys., whom Luther and E. V. follow; but better , the denoting, as also in , that the expectation continues till the time is exhausted, and the event arrives) of the creation (= all this world except man , both animate and inanimate: see an account of the exegesis below) waits for (see above) the revelation of the sons of God (‘revelatur gloria: et tum revelantur etiam filii Dei.’ Beng.

, not , because their sonship will be complete, and possessed of all its privileges and glories).

has been very variously understood. There is a full history of the exegesis in Tholuck. De Wette sums it up thus: “The Creation, i.e. things created, has by many been erroneously taken in an arbitrarily limited sense; e.g. as applying only, I. to inanimate creation , as Chrys., Theophyl., Calv., Beza, Aret., ‘ mundi machina ,’ Luther, the Schmidts, al., Fritz., ‘ mundi machina, cli sidera, aer, terra :’ against this are the words and . , implying life in the , for to set these down to mere personification is surely arbitrary: and one can imagine no reason why bestial creation should be excluded. II. to living creation : (1) to mankind ; Aug [52] , Turret., all., take it of men not yet believers : (2) Locke, Lightf., Hammond, Semler, of the yet unconverted Gentiles : (3) Cramer, Gersdorf, al., of the yet unconverted Jews : (4) Le Clerc, al., of the converted Gentiles ; (5) al., of the converted Jews ; (6) al., of all Christians :” “but,” as he proceeds, “against (II.) lies this objection, that if the Apostle had wished to speak of the enslaving and freeing of mankind , he hardly would have omitted reference to sin as the ground of the one and faith of the other, and the judgment on unbelievers. But on the other hand we must not extend the idea of too wide , as Theodoret, who includes the angels , Kllner, who understands the whole Creation , animate and inanimate, rational and irrational, and Olsh., who includes the unconverted Gentiles : nor make it too indefinite , as Koppe and Rosenm.: ‘ tota rerum universitas .’ The right explanation is, all animate and inanimate nature as distinguished from mankind : so Irenus, Grot., Calov., Wolf, Rckert, Reiche, al., Meyer, Neander, Schneckenburger, Thol.” The idea of the renovation and glorification of all nature at the revelation of the glory of our returned Saviour, will need no apology nor seem strange to the readers of this commentary, nor to the students of the following, and many other passages of the prophetic word: Isa 11:6 ff; Isa 65:17 ff.; Rev 21 ; 2Pe 3:13 ; Act 3:21 .

[52] Augustine, Bp. of Hippo , 395 430

Fuente: Henry Alford’s Greek Testament

Rom 8:19 . First testimony to this glorious future: creation sighs for it. In some sense the hope and promise of it is involved in the present constitution of the world. For a fine speculative interpretation see E. Caird’s Evolution of Religion , ii., 124 f. In Paul, however, the spirit of the passage is rather poetic than philosophical. Its affinities are with Gen 3:17 , where the ground is cursed for man’s sake: he conceives of all creation as involved in the fortunes of humanity. But this, if creation be personified, naturally leads to the idea of a mysterious sympathy between the world and man, and this is what the Apostle expresses. Creation is not inert, utterly unspiritual, alien to our life and its hopes. It is the natural ally of our souls. What rises from it is the music of humanity not apparently so still and sad to Paul as to Wordsworth, but with a note of hope in it rising triumphantly above all the pain of conflict. (Phi 1:20 ) denotes absorbed, persistent expectation waiting, as it were, with uplifted head. is the world and all that it contains, animate and inanimate, as distinguished from man. . : cf. 1Jn 3:2 . With the revelation of the sons of God humanity would attain its end, and nature too.

Fuente: The Expositors Greek Testament by Robertson

Romans

THE REVELATION OF SONS

Rom 8:19 .

The Apostle has been describing believers as ‘sons’ and ‘heirs.’ He drops from these transcendent heights to contrast their present apparent condition with their true character and their future glory. The sad realities of suffering darken his lofty hopes, even although these sad realities are to his faith tokens of joint-heirship with Jesus, and pledges that if our inheritance is here manifested by suffering with him, that very fact is a prophecy of common glory hereafter. He describes that future as the revealing of a glory, to which the sufferings of this present time are not worthy to be compared; and then, in our text he varies the application of that thought of revealing and thinks of the subjects of it as being the ‘sons of God.’ They will be revealed when the glory which they have as joint-heirs with Christ is revealed in them. They walk, as it were, compassed with mist and cloud, but the splendour which will fall on them will scatter the envious darkness, and ‘when Christ who is our life shall appear, then shall His co-heirs also appear with Him in glory.’

We may consider-

I. The present veil over the sons of God.

There is always a difference between appearance and reality, between the ideal and its embodiments. For all men it is true that the full expression of oneself is impossible. Each man’s deeds fall short of disclosing the essential self in the man. Every will is hampered by the fleshly screen of the body. ‘I would that my tongue could utter the thoughts that arise in me,’ is the yearning of every heart that is deeply moved. Contending principles successively sway every personality and thwart each other’s expression. For these, and many other reasons, the sum-total of every life is but a shrouded representation of the man who lives it; and we, all of us, after all efforts at self-revelation, remain mysteries to our fellows and to ourselves. All this is eminently true of the sons of God. They have a life-germ hidden in their souls, which in its very nature is destined to fill and expand their whole being, and to permeate with its triumphant energy every corner of their nature. But it is weak and often overborne by its opposite. The seed sown is to grow in spite of bad weather and a poor soil and many weeds, and though it is destined to overcome all these, it may to-day only be able to show on the surface a little patch of pale and struggling growth. When we think of the cost at which the life of Christ was imparted to men, and of the divine source from which it comes, and of the sedulous and protracted discipline through which it is being trained, we cannot but conclude that nothing short of its universal dominion over all the faculties of its imperfect possessors can be the goal of its working. Hercules in his cradle is still Hercules, and strangles snakes. Frost and sun may struggle in midwinter, and the cold may seem to predominate, but the sun is steadily enlarging its course in the sky, and increasing the fervour of its beams, and midsummer day is as sure to dawn as the shortest day was.

The sons of God, even more truly than other men, have contending principles fighting within them. It was the same Apostle who with oaths denied that he ‘knew the man,’ and in a passion of clinging love and penitence fell at His feet; but for the mere onlooker it would be hard to say which was the true man and which would conquer. The sons of God, like other men, have to express themselves in words which are never closely enough fitted to their thoughts and feelings. David’s penitence has to be contented with groans which are not deep enough; and John’s calm raptures on his Saviour’s breast can only be spoken by shut eyes and silence. The sons of God never fully correspond to their character, but always fall somewhat beneath their desire, and must always be somewhat less than their intention. The artist never wholly embodies his conception. It is only God who ‘rests from His works’ because the works fully embody His creative design and fully receive the benediction of His own satisfaction with them.

From all such thoughts there arises a piece of plain practical wisdom, which warns Christian men not to despond or despair if they do not find themselves living up to their ideal. The sons of God are ‘veiled’ because the world’s estimate of them is untrue. The old commonplace that the world knows nothing of its greatest men is verified in the opinions which it holds about the sons of God. It is not for their Christianity that they get any of the world’s honours and encomiums, if such fall to their share. They are un known and yet well -known. They live for the most part veiled in obscurity. ‘The light shineth in darkness, and the darkness comprehendeth it not.’ They are God’s hidden ones. If they are wise, they will look for no recognition nor eulogy from the world, and will be content to live, as unknown by the princes of this world as was the Lord of glory, whom they slew because their dim eyes could not see the flashing of the glory ‘through the veil, that is to say, His flesh.’ But no consciousness of imperfection in our revelation of an indwelling Christ must ever be allowed to diminish our efforts to live out the life that is in us, and to shine as lights in the world; nor must the consciousness that we walk as ‘veiled,’ lead us to add to the thick folds the criminal one of voluntary silence and cowardly hiding in dumb hearts the secret of our lives.

II. The unveiling of the sons of God.

That unveiling is in the text represented as coming along with the glory which shall be revealed to usward, and as being contemporaneous with the deliverance of the creation itself from the bondage of corruption, and its passing into the liberty of the glory of the children of God. It coincides with the vanishing of the pain in which the whole creation now groans and travails, and with the adoption-that is, the redemption of our body. Then hope will be seen and will pass into still fruition. All this points to the time when Jesus Christ is revealed, and His servants are revealed with Him in glory. That revelation brings with it of necessity the manifestation of the sons of God for what they are-the making visible in the life of what God sees them to be.

That revelation of the sons of God is the result of the entire dominion and transforming supremacy of the Spirit of God in them. In the whole sweep of their consciousness there will in that day be nothing done from other motives; there will be no sidelights flashing in and disturbing the perfect illumination from the candle of the Lord set on high in their being; there will be no contradictions in the life. It will be one and simple, and therefore perfectly intelligible. Such is the destined issue of the most imperfect Christian life. The Christian man who has in his experience to-day the faintest and most interrupted operation of the spirit of life in Christ Jesus has therein a pledge of immortality, because nothing short of an endless life of progressive and growing purity will be adequate to receive and exemplify the power which can never terminate until it is made like Him and perfectly seeing Him as He is.

But that unveiling further guarantees the possession of fully adequate means of expression. The limitations and imperfections of our present bodily life will all drop away in putting on ‘the body of glory’ which shall be ours. The new tongue will perfectly utter the new knowledge and rapture of the new life; new hands will perfectly realise our ideals; and on every forehead will be stamped Christ’s new name.

That unveiling will be further realised by a divine act indicating the characters of the sons of God by their position. Earth’s judgments will be reversed by that divine voice, and the great promise, which through weary ages has shone as a far-off star,-’I will set him on high because he hath known my name’-will then be known for the sun near at hand. Many names loudly blown through the world’s trumpet will fall silent then. Many stars will be quenched, but ‘they that be wise shall shine as the brightness of the firmament.’

That revelation will be more surprising to no one than to those who are its subjects, when they see themselves mirrored in that glass, and so unlike what they are here. Their first impulse will be to wonder at the form they see, and to ask, almost with incredulity, ‘Lord, is it I?’ Nor will the wonder be less when they recognise many whom they knew not. The surprises when the family of God is gathered together at last will be great. The Israel of Captivity lifts up her wondering eyes as she sees the multitudes flocking to her side as the doves to their windows, and, half-ashamed of her own narrow vision, exclaims, ‘I was left alone; these, where had they been?’ Let us rejoice that in the day when the sons of God are revealed, many hidden ones from many dark corners will sit at the Father’s table. That revelation will be made to the whole universe; we know not how, but we know that it shall be; and, as the text tells us, that revelation of the sons of God is the hope for which ‘the earnest expectation of the creature waits’ through the weary ages.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

earnest expectation = anxious looking with outstretched head. Greek. apokaradokia. Only here and Php 1:1, Php 1:20.

creature = creation.

waiteth for. Greek. apekdechomai. Occurs here: Rom 8:23, Rom 8:25, Rom 8:7. Gal 1:5, Gal 1:5. Php 3:20. Heb 9:28.

manifestation. App-106.

Fuente: Companion Bible Notes, Appendices and Graphics

19 ff.] The greatness of this glory is shewn by the fact that ALL CREATION, now under the bondage of corruption, shall be set free from it by the glorification of the sons of God. For (proof of this transcendent greatness of the glory, not, as De W., of the certainty of its manifestation, though this secondary thought is perhaps in the background) the patient expectation (hardly = , as Chrys., whom Luther and E. V. follow; but better ,-the denoting, as also in , that the expectation continues till the time is exhausted, and the event arrives) of the creation (= all this world except man, both animate and inanimate: see an account of the exegesis below) waits for (see above) the revelation of the sons of God (revelatur gloria: et tum revelantur etiam filii Dei. Beng.

, not , because their sonship will be complete, and possessed of all its privileges and glories).

has been very variously understood. There is a full history of the exegesis in Tholuck. De Wette sums it up thus: The Creation,-i.e. things created,-has by many been erroneously taken in an arbitrarily limited sense; e.g. as applying only, I. to inanimate creation, as Chrys., Theophyl., Calv., Beza, Aret., mundi machina, Luther, the Schmidts, al., Fritz., mundi machina, cli sidera, aer, terra:-against this are the words and . , implying life in the ,-for to set these down to mere personification is surely arbitrary:-and one can imagine no reason why bestial creation should be excluded. II. to living creation: (1) to mankind; Aug[52], Turret., all., take it of men not yet believers: (2) Locke, Lightf., Hammond, Semler, of the yet unconverted Gentiles: (3) Cramer, Gersdorf, al., of the yet unconverted Jews: (4) Le Clerc, al., of the converted Gentiles; (5) al., of the converted Jews; (6) al., of all Christians:-but, as he proceeds, against (II.) lies this objection, that if the Apostle had wished to speak of the enslaving and freeing of mankind, he hardly would have omitted reference to sin as the ground of the one and faith of the other, and the judgment on unbelievers. But on the other hand we must not extend the idea of too wide, as Theodoret, who includes the angels, Kllner, who understands the whole Creation, animate and inanimate, rational and irrational, and Olsh., who includes the unconverted Gentiles: nor make it too indefinite, as Koppe and Rosenm.: tota rerum universitas. The right explanation is, all animate and inanimate nature as distinguished from mankind: so Irenus, Grot., Calov., Wolf, Rckert, Reiche, al., Meyer, Neander, Schneckenburger, Thol. The idea of the renovation and glorification of all nature at the revelation of the glory of our returned Saviour, will need no apology nor seem strange to the readers of this commentary, nor to the students of the following, and many other passages of the prophetic word: Isa 11:6 ff; Isa 65:17 ff.; Revelation 21; 2Pe 3:13; Act 3:21.

[52] Augustine, Bp. of Hippo, 395-430

Fuente: The Greek Testament

Rom 8:19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

The whole creation is in a waiting posture, waiting for the glory yet to be revealed.

Rom 8:20-21. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

Everything here is blighted, and subject to storm, or to decay, or to sudden death, or to calamity of some sort. It is a fair world, but there is the shadow of the curse over it all. The slime of the serpent is on all our Edens now. The creature itself was made subject to vanity, but it also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

Rom 8:22. For we know that the whole creation groaneth and travaileth in pain together until now.

The birth-pangs of the creation are on it; the living creature within is moving itself to break its shell, and come forth.

Rom 8:23. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

That is our state now; at least, it is the condition of the most of us. Some of our brethren have gone ahead so tremendously that they have passed out of the world of groaning altogether; they are perfect. I regret that they are not in heaven; it would seem to be a much more proper place for them than this imperfect earth is. But as for us, our experience leads us, in sympathy with the apostle, to say that we are groaning after something better. We have not received it yet; we have the beginnings of it, we have the earnest of it, we have the sure pledge of it; but it is not as yet our portion to enjoy; we are waiting for the adoption, to wit, the redemption of our body; for, though the soul be born again, the body is not. The body in dead, says the apostle, in the tenth verse of this chapter, because of sin; but the spirit is life because of righteousness. There is a wonderful process through which this body shall yet pass, and then it shall be raised again, a glorious body, fitted for our regenerated spirit; but as yet it remains unregenerate.

Rom 8:24. For we are saved by hope:

Hope contains the major part of our salvation within itself.

Rom 8:24-26. But hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Likewise the Spirit also helpeth our infirmities:

That same Spirit who gave us the spirit of adoption, that same Spirit who set us longing for something higher and better, also helpeth our infirmities; and we have so many of them that we show them even when we are on our knees.

Rom 8:26. For we know not what we should pray for as we ought: but the Spirit himself maketh intercession for us with groanings which cannot be uttered.

There seems to be a good deal of this groaning; it is only in heaven that there are- No groans to mingle with the songs which warble from immortal tongues. But down here a groan is sometimes the fittest wheel for the chariot of progress. We sigh, and cry, and groan, to grow out of ourselves, and to grow more like our Lord, and so to become more fit for the glory which shall be revealed in us.

Rom 8:27. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

That is the whole process of prayer. The Spirit of God knows the will of the Father, and he comes and writes it on our hearts. A true prayer is the revelation of the Spirit of God to our heart, making us desire what God has appointed to give to us. Hence the success of prayer is no difficulty to the predestinarian. Some foolishly say, If God has ordained everything, what is the use of praying? If God had not ordained everything, there would be no use in praying; but prayer is the shadow of the coming mercy which falls across the spirit, and we become in prayer in some degree gifted like the seers of old. The spirit of prophecy is upon the man who knows how to pray; the Spirit of God has moved him to ask for what God is about to give.

Rom 8:28. And we know that all things work together for good to them that love God,

All things. That is a very comprehensive expression, is it not? It includes your present trouble, your aching head, your heavy heart: all things. All things work. There is nothing idle in Gods domain. All things work together. There is no discord in the providence of God. The strangest ingredients go to make up the one matchless medicine for all our maladies. All things work together for good for lasting and eternal good, to them that love God, that is their outward character,

Rom 8:28. To them who are the called according to his purpose.

That is their secret character, and the reason why they love God at all.

Rom 8:29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

Oh, what a glorious privilege is yours and mine, if we are indeed children of God! We are, in some respects, children of God in the same sense as Christ himself is; he is the firstborn, and we are among his many brethren.

Rom 8:30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Notice that personal pronoun he how it comes at the beginning, and goes on to the end. Salvation is of the Lord. This is so often forgotten that, trite as it may appear, we cannot repeat it too often: Whom he did foreknow, he also did predestinate whom he did predestinate, them he also called, and whom he called, them he also justified: and whom he justified, them he also glorified. You might suppose, from the talk of some men, that, salvation is all of the man himself; that is free agency pushed into a falsehood, a plain truth puffed into a lie. There is such a thing as free agency, and we should make a great mistake if we forgot it; but there is also such a thing as free grace, and we shall make a still greater mistake if we limit that to the agency of man; it is God who works our salvation from the beginning to the end.

Rom 8:31. What shall we then say to these things? If God be for us, who can be against us?

If God is that great working One who does all this, who can be against us? Why, a great many, says one. But they are nothing, nor are all put together anything at all, as compared with him who is on our side.

Rom 8:32-33. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay anything to the charge of Gods elect? It is God that justifieth?

No, that is impossible; and if he does not lay anything to their charge, what cause have they to fear?

Rom 8:34. Who is he that condemneth? It is Christ that died.

What, die for them, and then condemn them? Nobody can condemn them but the Judge; and if he is unable to condemn them, in consequence of what he has already done for them, then none can. But this is not all.

Rom 8:34. Yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Will he blow hot and mild, and first intercede for them, and then condemn them? It cannot be.

Rom 8:35. Who shall separate us from the love of Christ?

Quis separabit? That shall be our motto in every time of trial: who shall separate us from the love of Christ?

Rom 8:35-36. Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

They have all had their turn; but did any of them, or all of them put together, ever divide the saints from Christ?

Rom 8:37-39. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Blessed, forever blessed, be his holy name! Amen.

Fuente: Spurgeon’s Verse Expositions of the Bible

Rom 8:19. . This term denotes the hope of the coming event, and the effort of the mind, which is eagerly panting for [gaping for] it. The expectation of the creature, that is, the creature waiting, or expecting. Luther on this passage in Post. eccl. calls it, das endliche Harren, final waiting.- , of the creature) The creature here does not denote angels, who are free from vanity [weakness]; nor men of every kind, provided only they are men, although not even the weakest men [those most under bondage to vanity] are excluded, who, although in the bustle of life they consider vanity as if it were liberty, and partly stifle, partly conceal their groaning, yet in times of sobriety, quietness, sleeplessness and calamity, they have many sighs, which are heard by God alone; nor are the virtuous Gentiles excluded; but believers are expressly opposed to the creature. As to the rest, all the visible creation [the whole aggregate of creatures: creaturarum universitatem] without exception is intended (as in Macarius everywhere denotes the visible creation [creaturam], Homil. 6 5, etc.), and every kind of creature according to its condition (captu) [Rom 8:39; Rom 1:25]. As every creature stands in its relation to the sons of God, so, in this passage, the things predicated of the former stand in relation to the things predicated of the latter. The wicked neither desire, nor will obtain liberty. Disadvantages have redounded to the creature in consequence of [from] sin; reparation will accrue to the creature in consequence of [from] the glory of the sons of God.-) , Rom 8:21.-) in this compound verb signifies the waiting for a thing hoped for in consequence of the promise. The same word is in Rom 8:23 and in like manner above.

Fuente: Gnomon of the New Testament

Rom 8:19

Rom 8:19

For the earnest expectation of the creation waiteth for the revealing of the sons of God.-The creation here means the world, embracing all animated nature below man. The sin of man brought a curse upon the earth, and mortality and death came upon all creatures, and they are represented as earnestly waiting for the appearance of the sons of God from the grave, when the world will be delivered from the curse under which it labors on account of the sins of man, its ruler. [Paul personifies the world, just as the prophets do when they make the floods and trees clap their hands. (Psa 98:8; Isa 55:12). It is one of the frequent figures of speech thus to make nature sympathize with man. When the Assyrians were overthrown, Jehovah said: I caused Lebanon to mourn for him, and all the trees of the field fainted for him. (Eze 31:15). In the passage before us, human feelings are ascribed to inanimate things without reason. Under this figure is presented the truth revealed in the Old Testament that the whole world of nature placed under mans dominion has a real concern in the past history and future destiny of man. When God said to Adam, Cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life (Gen 3:17) ; when he punished mans wickedness by bringing the flood, in which every living thing was destroyed that was upon the face of the ground, both man, and cattle, and creeping things, and birds of the heavens; and they were destroyed from the earth (Gen 7:23) ; and when the earth also is polluted under the inhabitants thereof; because they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are found guilty: therefore the inhabitants of the earth are burned, and few men left. The new wine mourneth, the vine languisheth, all the merry-hearted do sigh (Isa 24:5-7). In all such passages the same truth is expressed that the creation was subjected to vanity.]

Fuente: Old and New Testaments Restoration Commentary

An Expectant Creation

For the earnest expectation of the creation waiteth for the revealing of the sons of God.Rom 8:19.

1. St. Paul realizes the coming of Christ as a power in the world. Christianity is not, with the Apostle, a saving truth, but a saving power, which Christ has brought into the world. Law and peace have come through Him, and the quickening of the mortal body through the indwelling Spirit. Sin is subdued, and men are made children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ (Rom 8:16-17). But it is impossible for him not to contrast this ideal of freedom with the continuing sufferings of the present time. The creation is still waiting for a redemption, of which man shall be, in a measure, the instrument. The present suffering may well be borne, through the strength of the hope that is before us. Rising to a sublimer height of diction, the Apostle exclaims that the earnest expectation of the creation waiteth for the revealing of the sons of God.

2. We are familiar with the thought of the expectation of Almighty God, of the patient long-suffering with which He waits, not willing that any should perish, but that all should come to repentance. We also know well the exhortation to remember the expectation of the Blessed Ones, who, having finished their own course, gather as a great cloud of witnesses, to observe and long for our success. Shall we not, cries an old preacher, hasten and run that we may see our fatherland? There a great multitude of dear ones, fathers, brothers, sons, are expecting us, and, saved themselves, are anxious for our salvation. But we are not so familiar with the thought of the expectation of creation as a motive for which we should work out our salvation, perfecting holiness in the fear of God. Mankind is wont to regard itself as altogether apart from and above the other creatures of this world, which are apt to assume the humble office of an ornamental fringe to our lives, or of our lowly and necessary servants. Yet this mistaken view might well have been set right by a recollection of the teachings of the Bible, which show plainly that while man was made to be the head and crown of things earthly, yet, on one side of his being at least, he is brother to all of earths children.

3. The text, then, might be described as St. Pauls statement of the doctrine of Evolution. Of course it would be quite absurd to claim for the Apostle any clear expression of the modern doctrine. No doubt the universe presents a very different picture to us from any which his mind could see, and it would be foolish to force his words into our modern ways of thought. Moreover, he is in this passage primarily thinking only of his little church at Rome, and giving them rules for their duty and loyalty, or what he calls the law of the spirit of life in Christ Jesus. And yet, with the mind of a great philosopheror, rather, with the vision of a great prophethe is swept beyond the special case before him into the general principle which it involves, and in giving rules to Rome he is led to survey the method of the universe. The whole creation, he says, groans and travails in pain until now, as though it bore within itself the burden of the life that was to follow. It is to him what he calls an expectant creationa prophetic anticipatory world. In the inanimate world there is, he thinks, a kind of dumb sympathy with the sin and struggle and redemption of man. Its history and process point on to the experience of man. Thus, in a large, poetic way, the universe looks to him like a connected and a growing whole, the life of man finding its prophecy and likeness in the life of things, and the life of the lower creation reaching up at last into the experience of man; and thus, it may be fairly said, there is at least a curious foreshadowing of ways of thought which have now grown familiar.

4. The expression of these truths is unique, but the truths themselves fall in with the entire scope of Scripture; and the renovation of the world forms as conspicuous a subject of the prophetic gospel as the renovation of society. It could not be otherwise; for the sympathy of Nature with man is written on the first page of the Bible and on the last. In the spiritual history of Genesis the earth is said to have been cursed for mans sake. In the spiritual vision of the Apocalypse new heavens and a new earth are prepared for redeemed humanity. Meanwhile, the necessity of anxious toil, imposed upon us by the conditions of life in this season of our conflict, is designed by a Fathers love for salutary discipline; and on the other hand, we are encouraged to believe that the earnest expectation of the creation waiteth for the revealing of the sons of God; waiteth, in due season, to reflect their glory even as they will reflect the glory of their Saviour at His Coming; waiteth, and yet not in mere idle and passive expectancy, but to receive a blessing towards which it has striven through a discipline of fruitful suffering. For the whole creation groaneth and travaileth in pain together until now.

Who is the angel that cometh?

Pain!

Let us arise and go forth to greet him:

Not in vain

Is the summons come for us to meet him,

He will stay

And darken our sun:

He will stay

A desolate night, a weary day;

Since in that shadow our work is done,

And in that shadow our crowns are won,

Let us say still, whilst his bitter chalice

Slowly into our hearts is poured,

Blessed is he that cometh

In the name of the Lord.

The subject is Creation in Expectationwaiting earnestly for the revealing of the sons of God. Let us consider first the waiting of creation, and then the revealing of the sons of God.

I

The Waiting of Creation

St. Paul, with the eye at once of a poet and of a prophet, discerns in the present scene of created being tokens of a state of expectation. The creation is here a word of large import. It includes even the irrational, perhaps even the inanimate, portions of Gods handiwork on earth. The whole earth in its present state; the world of nature; the brute creation, as well as the human creation above and the material creation below it; all indicate a condition of imperfection, of suffering, of decay, all express, unconsciously where not consciously, a sense of want, of deterioration, of distress; all are, often and in many aspects, not what they would be, not what they were as they came fresh from the organizing hand of God; all denote, to one who looks on with the sympathy of humanity, much more with the reflection and discernment of one taught of God, a position very far removed from that which once they occupied, from that which they were designed to occupy, from that which they yet must occupy, under the sway of One as infinitely merciful as He is Omnipotent, Omnipresent, and Eternal. St. Paul does not hesitate to say that this degenerate, this suffering, this sin-contaminated world, expresses by signs not to be mistaken a longing and a yearning for those times of restitution of all things, those times of refreshing from the presence of the Lord (Act 3:19; Act 3:21), which shall accompany the fulfilment of the mystery of God (Rev 10:7). The creation, he says, is watching as with outstretched head for the future unveiling of the sons of God.

i. Nature and Man

1. This whole creation of which St. Paul writes is to him not a dead but a living thing. Its movement is not the movement of machinery, but the movement of life. It groans and travails with its desire to fulfil itself. It is, he says, earnestly expectant; it waits for that which is to come. It is a sympathetic, a patient world. Instead of a blind, purposeless, mechanical process, this man sees a universe with an intention and a desire of its own, bringing forth at last, through the pains which we now call the struggle for existence, the state of things we see. Instead of a world-factory, grinding out with indifference its tides and storms, its plants and animals, and the emotions and ideals of men, he sees a universe working out with expectancy and desire a divinely appointed end. Thus he simply anticipates the whole series of philosophers and poets who have seen in Nature a living and purposeful process, manifesting at each step the presence of one comprehensive will. It might have been St. Paul instead of Herbert Spencer who wrote of the naturally-revealed end toward which the power manifested in evolution works. It might have been St. Paul instead of Tennyson who sang of

One far-off divine event

To which the whole creation moves.

2. By a strong figure, the Apostle represents all the universe, even to the dumb brutes, even to the lifeless fields and rocks and trees, as doing what in strict fact only sentient and intelligent man could dogrieving and sorrowing over the prevalence of misery and guilt, and longing for the day when these shall go for everawakened to a sense of the moral and physical evil to which it is subject, groaning under the bondage of its own corruption, and sustained only by the hope of a future emancipation into liberty worthy of the creature of God, and of a purification which shall bring it back to the goodness in which it was created at the first.

3. We have missed much in Christian thought by separating man as we have done from the great living creation around him. The poet went out to meet the sunrise with his eyes wide open, and he came back with a shining face and wonder streaming out of his eyes, and he sang, and would not be denied, of a speaking heart of creation that had responded to his own. The breezes had been whispering to him, the flowers had smiled upon him, the brooks had been chattering weary legends of the past, the great sun had been laughing the sorrow out of his soul, and he had caught a great eternal message, which showed that Nature and he were one. We easily tolerated the poet and listened to his pleasant voice, though we thought his words were wild, and even detected a gleam of insanity in his gaze. But now God is forcing us out of our useless isolation to realize that we are not isolated souls living in a nameless void, but a living and integral part of this splendid creation, that we live in it and it lives in us, that in some real sense it shares our travail and shall share our glory.

Not from his fellows only man may learn

Rights to compare and duties to discern!

All creatures and all objects, in degree,

Are friends and patrons of humanity.

There are to whom the garden, grove, and field,

Perpetual lessons of forbearance yield;

Who would not lightly violate the grace

The lowliest flower possesses in its place;

Nor shorten the sweet life, too fugitive,

Which nothing less than Infinite Power can give.1 [Note: Wordsworth.]

ii. Nature sharing the Suffering and the Glory

1. Creation is represented as waiting in earnest expectation for the revelation of the sons of God, that is for their manifestation in glory, as the previous verses show, in which the Apostle speaks of their being glorified with Christ and of the glory that is to be revealed in them; in comparison with which, he says, present sufferings are of no account. The time of this revelation of the sons of God in glory is the advent of Christ, as explicitly stated in Col 3:4 : When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory. The same is indicated also in 1Jn 3:2 : Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. Well, for this revelation of the sons of God in glory, Creation, i.e. all nature animate and inanimate, as distinguished from mankind, waits in expectation.

Some of you may remember at the two hundred and fiftieth anniversary of our College, how the students marched in a great torchlight procession, with many original transparencies and banners, and how the Freshman Class, then only a month old as students, carried at their head this motto: The University has been waiting two hundred and fifty years for us. That was very amusing; but to any one who could read the deeper facts of the University the motto conveyed a profound and solemn truth. All this great, historic, institutional life had been indeed slowly evolved for the sake of these newly-arrived light-hearted boys, and now on their conduct were resting the destinies of the future, and out of their wise uses of their student life were to come our later blessings.2 [Note: F. G. Peabody (Harvard).]

2. No man will deny that there is a sense, a true and a weighty sense, in which all the lower creation is involved in the Fall of man. Who is there that does not know how much suffering mans sin, mans cruelty, and mans thoughtlessness inflict day by day upon the poor dumb lower animals? For this is a case in which it is eminently true that evil is wrought by want of thought, as well as want of heart. Who is there that does not know that the dumb creatures suffer because man fell; that the fact that man is cruel, impatient, thoughtlessin short, sinful and fallenis the cause of incalculable anguish and suffering to these guiltless beings? The over-driven horse, urged beyond its speed and strength; the starved and tortured dog or cat, are witnesses to us, as we walk the streets of any city, that creatures which could not sin are yet involved in that suffering which is sins sad result.

A man got up in a meeting to speak. It was down in Rhode Island, out a bit from Providence. He was a farmer, an old man. He had become a Christian late in life, and this evening was telling about his start. He had been a rough, bad man. He said that when he became a Christian even the cat knew that some change had taken place. That caught my ear. It had a genuine ring. It seemed prophetic of the better day coming for all the lower animal creation. So I listened.1 [Note: S. D. Gordon.]

One would almost think that Nature is obliged, by mans sin, to do many things which she would not do if she could help it. Noble means and instruments are perverted to base and sinful ends. The atmosphere is constrained to carry from the speakers lip to the listeners ear words which are false, which are impure, which are profane. Surely that beautiful, liquid ether was never made for that! Cannot you almost personify it, and think of it as rebelling against the base use to which sinful man turns it? Food is constrained to strengthen for sinful deeds. Is it not hard, so to speak, upon the innocent grain, upon the generous grape, that they should be compelled, whether they will or not, to yield their energy to the arm of the midnight murderer, as readily as to the hand that does the deed of mercy?2 [Note: A. K. H. Boyd.]

I am the voice of the voiceless;

Through me the dumb shall speak;

Till the deaf worlds ear be made to hear

The cry of the wordless weak.

From street, from cage, and from kennel,

From jungle and stall, the wail

Of my tortured kin proclaims the sin

Of the mighty against the frail.3 [Note: E. Wheeler Wilcox.]

3. Man can both sin and suffer. The inferior animals can suffer but not sin. And as for the landscape, as for the inanimate universe, it can neither sin nor suffer. How, then, you will say, can it be involved in mans Fall? And we reply, that it is a mistake to fancy that a thing is perverted from the end contemplated by the Creator only when it knows the fact and suffers from it. This world, this inanimate creation, is involved in mans Fall, according to its nature; it is fallen, in the way and the sense in which, by the make of things, it is possible that it should be fallen. Of course there is no guilt; it cannot sin. But there is perversion; degradation; turning of it aside from the wise, and kind, and beneficent purposes contemplated by the Creator; and in that sense Natures fall is real and deep.

Even that conduct in inferior animals which appears to us to contain something of a moral element, that which we call vice in an inferior animal, is always the result of some wrong conduct upon mans part. Anything that is properly wrong in the actions of a dumb creature, anything that looks wicked, or intentionally malignant, is imported into its conduct from some previous sin or error on the part of Man 1:1 [Note: A. K. H. Boyd.]

His extraordinary sympathy with animals was one of the most singular and pleasing features in Thoreaus character. Like St. Francis, he felt a sense of love and brotherhood towards the lower races, and regarded them, not as brute beasts without sensibility or soul, but as possessing the character and importance of another order of men. He protested against the conceited self-assurance with which man sets down the intelligence of animals as mere instinct, while overlooking their real wisdom and fitness of behaviour. They were his townsmen and fellow-creatures, whose individuality must be recognized as much as his own, and who must be treated with courtesy and gentleness. There was in his face and expression, says Mr. Conway, a kind of intellectual furtiveness; no wild thing could escape him more than it could be harmed by him. The grey huntsmans suit which he wore enhanced this expression. The cruellest weapons of attack, however, which this huntsman took with him were a spy-glass for birds, a microscope for the game that would hide in smallness, and an old book in which to press plants.2 [Note: H. S. Salt, Henry David Thoreau, 132.]

iii. Nature in Expectation

Thus, then, we have seen that it is truth the Apostle tells when he says that all Nature is in some sense fallen; involved in mans Fall. But another fact asserted in the text is that all Nature is waiting for better days. The creature, that is, all creation, is in a condition of earnest expectation. In the case of the first fact, that Nature is fallen, we can find a thousand proofs from our own experience that the Apostles statement is just; and this second one, of Natures expectancy, might be received upon the same testimony, though it is the authority of revelation which here comes in to clear the teaching of experience from the suspicion of transcendentalism or mysticism. And, indeed, all things are unconsciously looking forward. There is a vague, dumb sense that surely better things are coming. All conscious things live in an undefined hope. We can discern many indications that this is so. How ready human beings are to listen to the assurance that there is a good time coming. And wherefore? Not, surely, that there is any great sign as yet of its approach, but simply from the belief that evil will one day die, and the reign of good begin!

1. The Greek word translated earnest expectation is a picture in itself. It is the expectation of a man with head erect, looking out afar towards the source from which the succour is to come. It presents to the eye the waiting of all creation for the manifestation or further work of the children of God; groaning meanwhile and travailing in pain. And so, as we read the great Apostles words, as we seek to picture to our minds their meaning, there rises before us, as some vast, majestic vision, the imagery of a whole world, a whole universefields, trees, rivers, clouds, and starsgreat nations, thronged cities, endless crowds of immortal beings, numberless hosts of creatures animate yet without rational soulsall waiting, watching, looking out; standing with the head thrust forward, and silently, eagerly, gazing far away for something hoped and longed forsomething that is slow, indeed, in coming, but that is sure to come at last.

I believe where the love of God is verily perfected, and the true spirit of government watchfully attended, a tenderness towards all creatures made subject to us will be experienced, and a care felt in us that we do not lessen that sweetness of life in the animal creation, which the great Creator intends for them, under our government.1 [Note: J. Woolman, Journal, chap. xi.]

2. Why is creation waiting so earnestly for the revealing of the sons of God? Because creation is subjected to vanity, that is, to instability, decay, corruption, from which it is to be delivered at the revelation in glory of the sons of God. To this vanity creation became subject not of its own will, i.e. not of its own doing or of its own fault. It was the appointment of the Divine Will. When man fell, God so ordained it that mans sin should affect also the brute creation, and inflict a blight on even inanimate nature. It was thus that the intense evil of sin was broadly marked, and that man reaped bitter fruit of his own transgression in the deterioration of that which otherwise would have been unto him only and altogether a beauty and a joy. Subjected, however, as creation is to vanity, it is still a condition of hope, for it is to undergo a regeneration; it is to be set free from the bondage of corruption into the liberty of the glory of the children of God. And it is represented as being so conscious of this bondage, and so longing for deliverance, that the Apostle speaks of nature as like a woman in the pangs of childbirth, groaning and travailing in pain together until now.

(1) Creation longs to be delivered from the bondage of its own corruption. This deliverance depends upon the redemption of man; for, as the sins and degradation of the human race have cast their shadow of pain and desolation over the fair face of the earth, and the tares of evil in the heart of man have been imaged in the thorns and thistles of the field, so has there been also a wondrous sympathy in the upward path. Mans nature is redeemed from degradation through the mercy of God, and Nature around him shares in his elevation. The merciful man is merciful to his beast, and societies for preventing cruelty to animals, and hospitals for the dumb creatures, attest the reality of this relationship. One of the first signs of improvement in a squalid house or street is the appearance in the windows of pots or boxes of plants which are evidently the objects of loving care. Even here and now we may catch glimpses of an age when the manifestation of the Divine Sonship in man shall not tolerate the devastation of the face of the earth by war, or the wasting of its beauty and usefulness by folly or ignorance. And for this more perfect era, this Eden of peace and wisdom, creation waits, groaning and travailing in pain together until now.

(2) But the expectation of creation is also that it shall yet become a good servant to the sons of God. Man is the head and king over the lower creatures, and creation longs for her head to be worthy of his place in the world. The earth is a storehouse full of things of use and beauty, which are designed by the great Creator to supply the intelligent needs of man. But in order that creation may thus be a good and gracious servant to our race, it needs eyes to see, ears to hear, wisdom to act. For how many ages has creation lain in travail with her choicest treasures in her womb, waiting the manifestation of the God-given skill of man to enable her to deliver them to the world! Generations gazed with stupid, uncomprehending eyes upon steam rushing from boiling water, and this creature of God waited until at last a man was enlightened to understand and use this mighty power, and with it to change the face of the earth.

Nature, ever since sin came into our world, has refused to give her strength. To man, fallen man, Nature has never gone forth in her fulness,but then, when these sons of God walk this earth, she will put forth again, as at the first, her power, her loveliness, and her fragrance; and there will be such a bursting in the new heavens and the new earth as was never seen and never conceived before.1 [Note: J. Vaughan.]

I came to lay my sorrow in the wood,

It had so heavy grown,

And on my way the little speedwells stood

And claimed it for their own.

I came to let my tears in anguish fall,

They were too great to bear,

And now the little speedwells hold them all.

I have no tears to spare.

There is no other sign, by flower or leaf,

To mark the road I came,

This tiny cup of blue bears all the grief

I had not strength to name.2 [Note: Dollie Radford.]

(3) The highest reason why creation awaits the manifestation of the sons of God is that creation may praise its Maker perfectly, being itself made whole. The lower creatures, animate and inanimate, are faithful to their Maker, and dumbly praise and adore Him by their obedience to His laws; but man, the master of the garden, who should be the spokesman of all this inarticulate life, the precentor of the worlds Te Deum, is too often faithless and a blasphemer. So just as a fair strong body is ruined by the loss of its reason, so creation feels that, faithful to God as all the rest may be, mans unfaithfulness is a piteous blot on her fair fame, mans dumbness or discord robs of its dominant and most essential part her orchestra of praise. And so creation waitswaits for the perfected redemption of mans nature, to restore the lost unity of her life; waits for man, as a son of God, to stand forth as her high priest, who shall interpret and offer up to Heaven her gratitude and love.

Shall only the children of Adam behold

Such glory unrolled?

Shall only the gaze of the earthborn desire

The miracle wrought with these wreathings of fire?

Not so. In the calm of the white sunrise

The Maker looks down with His holy eyes,

And the seraphs that stand

At His left and right hand

Chant the song of the season of sacrifice:

The psalm of the earth when, her harvesting done,

She lifts up her arms to the path of the sun,

And offers, with tithes of her vines and her sheaves,

The life of her leaves

Their beauty of burning as praise

To the Ancient of Days.1 [Note: Mrs. Schuyler van Rensselaer, Poems, 67.]

3. Are there any signs that the redemption of man is to work out the redemption of creation? Two lines of conquest over the powers of darkness go on together, the one overcoming physical obstacles, and the other spiritual.

(1) The physical process moves at an increasing rate. It began far back in history, and depends on the mental energies of man. Even the Syrian desert is not mere sand and rock, but consists of excellent soildesert only by reason of mans neglect. The barren sides of Lebanon have once had beautiful terraces in high cultivation. The terraces remain, but the culture has ceased with mans apathy or relapse towards barbarism. In all civilized countries the soil is useful exactly in the degree in which mans energy defends it from returning to wildness. Modern discoveries have in two ways lengthened lifeby preserving health on one side, and by crowding into a given time far more achievement. All these conquests are gifts of God to man, and obtained through man. They are poured out profusely, and at the same time they are educating into higher skill the race that discovers them; and the race which produces more Newtons, and Watts, and Nasmyths, more Harveys and Pasteurs, will become the channel of a greater flood of beneficent inventions.

Here, for instance, is the extraordinary power which we call electricity. It is a creation of God. It has had its mysterious origin and history through all the clash and movement and conflict of the universe of God. It has gone its way, flashing and dancing across the sky, and giving men vague lessons of the power of God. But it was meant for more than this. It was meant to be the minister of human ends, of social utility. And for this it waits, until at last the ingenuity of man takes hold of its higher capacity. The force was always there, expectantly waitingeager to serve the wants of man; but Gods purposes through it could be worked out only by the skill and insight of the sons of God. Finally, after ages of a patient creation, the inventor thinks Gods thoughts after Him, the sons of God are revealed in their relation to Nature, and then the creation moves on into its higher uses, and lights us, moves us, warms usthe familiar instrument of our days and nights.

Creation waits for man. The work of God is in the hands of the sons of God. Here is a vessel eager to reach her port, and Gods winds sweep gently over the sea and invite her to move on. But not the fairest wind can bring her on her way unless man does his part. The earnest expectation of the vessel waits until the captain spreads her sails; and then, man working with God, the creation which lay dead and lonely on the sea becomes a thing of life and motion, and leaps on her way. So it is, the Apostle seems to say, with all the higher movements of Gods creation. The method of God works through the participation of man. The whole creation pauses until the spirit of life takes command of the mechanism of life, like a captain giving orders on his ship. God may create the best of circumstances, but the whole creation simply groans and labours, like a vessel labouring in a sea until man steadies her with his sails and spreads them to catch Gods favouring breeze. The patient expectation of the vessel waits for the manifestation of the captains will.1 [Note: F. G. Peabody.]

It was the laws of Evolution as we call them, meaning the laws of God, that gave man muscles and bones to lift and carry, but it was not till sons of God appeared who discovered that wind, and water, and steam, and electric energy were going mans way and might fetch and carry for him, that he was delivered from his rude and animal drudgery. Natural law made man to be racked with ague in a fen, but creation had to wait till some son of God discovered the antidote under the bark of a tree. It was with many a bitter groan that the slaves waited for Wilberforce, that the prisoners of England waited for Elizabeth Fry, or the women of our city slums for Catherine Booth. Our whole complex civilization indeed, half godless though it still be, is what it is, in its care for human life, and its varied social activities, because of the sons of God who have already been manifested, the men and women who have given their brains and their hands and their hearts to the service of God and their fellows. It is on their forgotten shoulders that we stand to-day. It is through them that Gods plans have run.

Tis God gives skill,

But not without mens hands: He could not make

Antonio Stradivaris violins

Without Antonio.2 [Note: Arch. Alexander.]

(2) The other road of progress is the spiritual. On that road the pace is slower, the results more unequal, and there are intervals of heart-breaking failure and retrogression. The spiritual progress has never preserved in past centuries a steady and equal pace. No period of twenty years has ever equalled the grand outpouring of life of the first twenty years after the Resurrection. But the law has always been the same. Churches have prospered when peopled by faithful men; they have languished or died when faith has languished and sin has paralysed the will. The river of grace, says Fnelon, never runs dry, it is true; but it often changes its course to water new districts, and leaves in its old channel nothing but arid sands. Faith will never be extinct; but it is not tied to any of the places which it enlightens, it leaves behind it a frightful night to those who have despised the day, and it carries its rays to purer eyes.

Tis weary watching wave by wave,

And yet the tide heaves onward;

We climb, like corals, grave by grave,

That pave a pathway sunward.

Were driven back, for our next fray

A newer strength to borrow;

And where the vanguard camps to-day,

The rear shall rest to-morrow.

Though hearts brood oer the past, our eyes

With smiling features glisten;

For, lo! our day bursts up the skies!

Lean out your souls, and listen!

The world is following freedoms way,

And ripening with her sorrow.

Take heart! Who bears the cross to-day

Shall wear the crown to-morrow.1 [Note: Gerald Massey.]

II

The Revealing of the Sons of God

1. Who are the sons of God? The Apostle has just told us: As many as are led by the Spirit of God, they are the sons of God. The sons of God, then, are simply the people led by Gods Spiritpeople lifted by God, that is to say, into the higher capacities of their own spiritual life; and for such people, he announces, the whole creation waits. Without them the universal evolution pauses in its course. So runs his extraordinary statement of the method of creation. When we translate it into our ways of speech, the point seems to be this: the movement of the universe goes on its way from the beginning to a certain point under mechanical laws, fit for material things. Causes and effects, attractions and repulsions, heat and light and the restthese have their way in moulding the world. But at a certain point the elements of evolution become changed; they become human, spiritual, personal. The problem of the universe is no longer to mould and harden a worldit is to unfold and quicken the higher faculties of man; and for this new work of God a new necessity appearsthe help of man. Not God Himself can develop the possibilities of human institutions and human characters except through the instrument of human beings themselves. It is through them that God, in the higher ranges of His method, works. His ends are not reached by such laws as could create or maintain the world; they are reached through His sons.

Of all luggage man is the hardest to move. He wont move unless he will.1 [Note: S. D. Gordon.]

Our natural Will is to have God, and the Good Will of God is to have us; and we may never cease from willing nor from longing till we have Him in fulness of joy; and then we may no more desire.2 [Note: Julian, the Anchoress.]

2. And what does St. Paul mean by the revealing or manifestation of the sons of God? He explains this in the 23rd verse. It is their adoption, or rather the perfecting of their adoption, their being clearly proved the sons of God by the redemption of their whole nature. The inner Divine Life must grow within, and transfuse and shine through their earthly life by the sanctifying grace of the Holy Ghost, as the flame shines through the slides of the lantern. Add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to brotherly kindness charity (2Pe 1:5 ff.). Christlike graces are to be cultivated, a Christlike character is by obedience and by Divine help to be formed, until the sonship to God is clearly manifested, the transfiguration of human nature from glory to glory completed. This, then, is the end for which creation waits, earnestly expecting mans growth in holiness, or, in other words, his being shown forth in fact as a true son of the Heavenly Father.

I saw thee once, and nought discernd

For stranger to admire;

A serious aspect, but it burnd

With no unearthly fire.

Again I saw, and I confessd

Thy speech was rare and high;

And yet it vexd my burdend breast,

And scared, I knew not why.

I saw once more, and awe-struck gazed

On face, and form, and air;

Gods living glory round thee blazed

A Sainta Saint was there!1 [Note: J. H. Newman.]

3. But it is at the advent of Christ that, in the Apostles thought, the sons of God will be manifested. Then shall come to pass the full realization of their adoption, in their attainment to the full privileges of their sonship. Then, when Christ their life is manifested, shall they also with Him be manifested in glory. But this manifestation in glory is here contemplated in relation to a particular feature of itfreedom, the liberty of the glory of the children of God. The advent of Christ will be a glorious emancipation to the children of God. But from what?

(1) From that bondage to corruption, that subjection to vanity, under which they, in common with all creation, groan. Man is a dying creature. All flesh is as grass and all the glory of man as the flower of grass. Instability and decay cleave to him and to all that appertains to him. Vanity is written upon his person and his possessions, upon his plans and his projects, upon his pomp and his power. We all know this and feel it. From this, then, the children of God are to be set free. But not from this only. It is not simply in reference to mortality that they shall be manifested in glory.

(2) The liberty of the glory of the sons of God will not be merely freedom from dissolution and decay. It is not the liability to this under which they chiefly groan, but the infirmities of their nature, the moral corruption that attaches to them, the impotence for good, the tendency to evil, to which, by reason of the body, they are subject. The children of God are, indeed, regenerate, but the infection of the old nature still remains. They have crucified the flesh with its affections and lusts, but it is not dead; it still writhes and struggles. Though not dominant, sin still indwells. The reptile has received its death-blow, but it has still power to turn and sting. And thus from the lips of the saints proceed such plaintive confessions as these, My soul cleaveth unto the dust; In me, that is, in my flesh, dwelleth no good thing; The good that I would I do not: but the evil which I would not, that I do. O wretched man that I am, who shall deliver me from the body of this death?

At His first coming Christ became a partaker of flesh and blood, that through death He might destroy death, and bring life and immortality to light. To this, the gracious purpose of His first coming, He will give full effect when He shall appear the second time without sin unto salvation. Then death shall be swallowed up in victory. Then, at His call, they that sleep in the dust of the earth shall awake, and they that are alive and remain shall be caught up to meet the Lord in the air. Then will He change their body of humiliation that it may be fashioned like unto the body of His glory, and so corruption shall put on incorruption. Then, arrayed in a spiritual body, the children of God shall no longer be subject to pain, infirmity, decay, or bondage of any kind; they shall be as the angels of God, and, like them, able to serve God, day without night, for ever and ever.1 [Note: A. R. Symonds.]

4. Thus in the time of St. Paul the creation stood in expectation with head erect, with far-off look, waiting for the dawn of that day which should make her deliverance through Christ complete. St. Paul knew not what would followthat after eighteen centuries the expectant creation would still so stand, waiting for deliverance. Still the world is full of misery; still it waits for redemption; it is as far off from peace as ever. Strife and struggle, pain and death, are inscribed upon the worlds foundation stones. They are older than the fall of man. Long before man lived to be tempted and to fall we find their history in the stone book of creation. The creation was made subject to vanity; that is, to constant change. But He who so made it knew the issue. He subjected the same in hope. Only in the way of hope can we yet understand the great story of the creation.

We have waited nearly two thousand years, and the language used by those who have lost faith is that they can wait no longer; that the power of Christ is no more seen. When the Hebrews, says one of these hopeless writers, were on their way to the Promised Land they perceived that God was with them. God had spoken and said, It lies before you; and by night a cloud of fire kindled and marched in their van. Now the celestial light is extinct. We are not quite sure that we have God over our heads. We possess no other light but our understanding, and with this glimmering guidance we must direct ourselves through the night. Oh that we could still be sure that there is a promised land; that others besides us would reach it; that this desert would end in something. This certainty is taken from us, and yet we advance continually, pushed forward by an indefatigable hope.1 [Note: Guyau, LIrrligion de lavenir, 337.] Beyond doubt, if the power of the Lord is gone, all is gone. He is not a doctrine, but a power. Surrounded by the sick and maimed, He heals them. When He speaks of the Divine law He does not fear to complete and enlarge it. What is the power that enables men to live no longer to themselves? The love of Christ constraineth us, replies St. Paul; and the word constraineth denotes a real compelling.

Thou with strong prayer and very much entreating

Willest be asked, and thou shalt answer then,

Show the hid heart beneath creation beating,

Smile with kind eyes and be a man with men.

Were it not thus, O King of my salvation,

Many would curse to thee and I for one,

Fling thee thy bliss and snatch at thy damnation,

Scorn and abhor the shining of the sun,

Ring with a reckless shivering of laughter

Wroth at the woe which thou hast seen so long,

Question if any recompense hereafter

Waits to atone the intolerable wrong:

Is there not wrong too bitter for atoning?

What are these desperate and hideous years?

Hast thou not heard thy whole creation groaning,

Sighs of the bondsmen, and a womans tears?

Yes, and to her, the beautiful and lowly,

Mary a maiden, separate from men,

Camest thou nigh and didst possess her wholly,

Close to thy saints, but thou wast closer then.

Once and for ever didst thou show thy chosen,

Once and for ever magnify thy choice;

Scorched in loves fire or with his freezing frozen,

Lift up your hearts, ye humble, and rejoice!

Not to the rich he came or to the ruling

(Men full of meat, whom wholly he abhors),

Not to the fools grown insolent in fooling

Most, when the lost are dying at the doors;

Nay but to her who with a sweet thanksgiving

Took in tranquillity what God might bring,

Blessed him and waited, and within her living

Felt the arousal of a Holy Thing.

Ay for her infinite and endless honour

Found the Almighty in this flesh a tomb,

Pouring with power the Holy Ghost upon her,

Nothing disdainful of the Virgins womb.1 [Note: F. W. H. Myers, St. Paul.]

5. The work of God moves on through the revealing of the sons of God. Now, suppose any soul fails of its higher capacities and remains stunted and unrevealed; is that merely a personal loss of happiness or of salvation? On the contrary, it is a loss so vast as to make every personal motive shrink into insignificance. It is simply retarding to that extent the perfect and universal work of God. There are purposes which God Himself cannot fulfil on earth except through us, and every sin of ours is a barrier set in Gods way. When a man says that to himself, he has a motive worth having. To be sinning, not against ones self, but against the universe; in the petty yielding to our own indolence or neglect, to be a hinderer of Gods great ends in the worldthat is what gives awfulness to every thought of sin. To injure, blot, ruin ones selfthat may be a small matter; but to hold back the vast mechanism of creationthat gives our little life significance. It is as some great factory where the looms go weaving with their leaping shuttles the millions of yards of cloth, and then of a sudden one thread breaks, and the loom stops short in its progress, lest the whole intricate work be marred.

There is one aspect of life of which I feel sure we take too little notice, and which is constantly hindering and paralysing many a sincere desire to do right. It is the sense of insignificance. A man looks at his life, and it is a poor, feeble, insignificant thing. He says to himself: Here am I, with my infinitely unimportant life, influencing nobody. Of what earthly importance is it that I should struggle thus against the stream of my tendency and taste? Why not let my turbulent passions sweep me down their stream and bury my insignificant life in their unhindered current? That is the unconscious defence of many a ruined life. For one man who errs by thinking too much of himself, ten, I believe, fail by not, in the true sense of the phrase, thinking enough of themselves. But now comes the Apostle into the midst of this sluggish, half-hearted, spurious modesty, and says to your soul: Yes taken by itself your life is certainly a very insignificant affair; but placed as you happen to be placed, in the kind of a universe which God has happened to make, your life becomes of infinite importance. For God has chosen to work out His designs, not in spite of you, but through you; and where you fail, He halts. Almighty God needs you. You are not your own, either to be insignificant or to be great, but you are in the service of that which is greater than yourself, and that service touches your life with its own greatness. It is as though you were a lighthouse-keeper set to do your duty on your bare rock. Can any life be more unpraised or insignificant? Why sit through weary nights to keep your flame alive? Why not sleep on, all unobserved, and let your little light go out? Because it is not your lightthat is the point. You are not its owner; you are its keeper. That is your name. You are a light-keeper. You are set there with this as your trust. The great design of the Power you serve takes you thus out of your insignificance, and while you sit there in the shadow of your lonely tower, ship after ship is looking to you across the sea, and many a man thanks God that, while lights which burn for themselves go out, your light will be surely burning. The earnest expectation of many a storm-tossed sailor waits for the revealing of your friendly gleam. The safety of many a life that passes by you in the dark is trusted from night to night to you.1 [Note: F. G. Peabody.]

There are some who quite sincerely advertise their limitations as the majority advertise their skill, who cannot suppose themselvesand dread lest others should suppose themcapable of any achievement away from the commonplace line, and who almost placard themselves with an announcement that they are less than nothing and vanity. In fact, it sometimes appears as if people found in their low self-estimates an actual source of pride. Extremes meet, said Emerson, and there is no better example than the haughtiness of humility. And the mood of self-depreciation is, moreover, one into which men and women of sensitive consciences and clear vision of spiritual ideals are perhaps particularly likely to fall, and a mood which they are particularly likely to carry too far. Precisely because of its near kinship with the virtue of real humility do we require to be on our guard against it. If self-depreciation be a less prevalent disease with us than conceit and egotism, it is at least prevalent enough to call for remembrance and mention when we are drawing up any catalogue of moral ills to which our human nature may be heir. One of the lessons very needful to be learnt is thisthat, as Mr. Spurgeon put it, it is no humility for a man to think less of himself than he ought.1 [Note: H. W. Clark, Studies in Character, 120.]

An Expectant Creation

Literature

Boyd (A. K. H.), The Graver Thoughts of a Country Parson, 2nd Ser., 218.

Drummond (J.), Spiritual Religion, 216.

Holland (H. S.), Christ or Ecclesiastes, 85.

Lilley (A. L.), Nature and Supernature, 77.

Maclaren (A.), Expositions: Romans, 173.

Manning (H. E.), Sermons, iii. 114.

Martineau (J.), Hours of Thought, i. 191.

Newbolt (W. C. E.), Counsels of Faith and Practice, 144.

Paget (E. C), Silence, 162.

Roberts (R.), My Jewels, 226.

Smyth (N.), Reality of Faith, 266.

Symonds (A. R.), Sermons, 12.

Vaughan (C. J.), Epiphany, Lent, and Easter, 325.

Vaughan (J.), Sermons (Brighton Pulpit), No. 500.

Wilberforce (B.), Following on to know the Lord, 199.

Wilberforce (B.), Westminster Abbey Sermons, 1.

Cambridge Review, xiii. (1891), No. 315 (Wilson).

Christian World Pulpit, xviii. 364 (Beecher); xxxix. 113 (Peabody); xliii. 197 (Durward); xlvi. 6 (Abbott), 104 (Wilberforce); xlvii. 216 (Medley); l. 4. (Thomas); lxi. 204 (Rawnsley); lxviii. 358 (Story); lxxiv. 346 (Marshall); lxxvi. 248 (Houghton).

Churchmans Pulpit: Fourth Sunday after Trinity, x. 205 (Story), 207 (Hall), 209 (Vaughan).

Contemporary Pulpit, 1st Ser., x. 129 (Thomson).

Fuente: The Great Texts of the Bible

the earnest: Rom 8:23, Phi 1:20

expectation: Isa 65:17, Act 3:21, 2Pe 3:11-13, Rev 21:1-5

the manifestation: Mal 3:17, Mal 3:18, Mat 25:31-46, 1Jo 3:2

Reciprocal: Gen 49:18 – General Isa 64:4 – waiteth Luk 21:28 – redemption Rom 8:21 – into the glorious 1Co 1:7 – waiting Gal 4:5 – that we Col 1:27 – the hope

Fuente: The Treasury of Scripture Knowledge

THE WAITING CHURCH

The earnest expectation of the creature waiteth for the manifestation of the sons of God.

Rom 8:19

What is it that this passage teaches?

I. It teaches that the creature, that is to say all creation, lies under a blight, that a cloud has crept between the light of God and His creation. He, at the beginning, made all things very good, but very good now they are not, they are marred.

II. It teaches that this blight will be taken off, imperfection will be removed, the shadow swept away; that there will be a re-creation, and that in this new creation all once more will be very good.

III. It teaches that this restoration depends on the restoration of man, the manifestation of the sons of God, and that is in the future.

IV. It teaches that the glorification of the saints does not take place immediately after death, but in the future, at the redemption, not of the soul, but of the body.

Rev. S. Baring-Gould.

Illustration

If the hope that is set before us be the resurrection of the dead, which is the only hope we profess in the Creeds to have, then surely our risen bodies will have to live on a risen, renovated earth, that earth being in heaven, in that God is in and around and above it; and I venture to think that we have very sure testimony in Scripture that this risen and glorified creation will be the place of our residence hereafter. It will be the fashion of this world which will pass away (1Co 7:31). St. Peter, indeed, speaks of the way in which the fashion will change, The heavens and the earth, which are now are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. And again, The day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. And then at once he adds, Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness (2 Peter 3).

(SECOND OUTLINE)

OUR RELATION TO THE ANIMAL WORLD

St. Paul regards this life as a life of suffering and imperfection. Man is involved in its evil, and the rest of creation is involved therein too. The Apostle evidently looks upon the animal world, as we call it, as involved in the fall of man, but he looks forward to the coming of a better day, and the establishment of a brighter and happier order of things. When will this be? This will be at the appearing of the Lord to inaugurate His glorious kingdom. We are to look forward and do all we can to prepare for that great and glorious time. St. Paul identifies it with the manifestation of the sons of God; the day, that is, when it will be clearly shown who are faithful to the Lord, and they will receive their due honour from Him. And all nature is represented as unconsciously waiting and crying out for the same event.

I. The animal world.A subject which has its own degree of importance, and has also its place assigned to it in Gods Holy Word, is the suffering and pain in what is generally known as the animal world. Of the numerous precepts and enactments of the Law of Moses, we come upon a merciful provision for the benefit of animals, besides the commandment we read every Sunday which provides that cattle as well as human kind shall have their day of rest. St. Paul quotes those words, and, in his anxiety to find out the deep, underlying spirit of the letter of the Law, he asks, Doth God care for oxen? The answer, of course, is that God does care for oxen, though, comparatively speaking, He cares less for them than He does for His own people, the sons of men. Again, we read in the Law, Thou shalt not seethe a kid in its mothers milk. We might almost think this a sentimental provision, but it appears to be a question of not despising the relationship between the mother and its offspring. If you must boil the kid in milk, at any rate let it not be in its mothers. And, again, If a birds nest chance to be before you in the way in any tree or on the ground, if it is necessary to remove it, as it may bethere is no question of mere wantonness herelet it be done as kindly as possible; let the mother-bird go if you have to take the nest and eggs. All this speaks of Gods loving care and thought for His creatures; and I need only remind you of what our Lord says of our Heavenly Fathers care for the birds.

II. Animals claim kindness at our hands.We should be very particular to show every possible care and kindness for animals, and to teach young people, who often act without knowing the pain they give, to do the same. As it is, animals have to suffer much. What we can do now is at least not in any way to aggravate the sufferings of Gods creatures, but let them, as far as possible, enjoy unmolested their little day, the day which God has given them to enjoy their short period of happiness. We should not countenance, for instance, cruel forms of sport or methods of preparing food; nor even wear the plumage of the bird, as women often do, not once reflecting on the needless death which has been inflicted in order to procure it; nor kill insects which are harmless and often beneficial, as we have to kill pests which do harm. We should also oppose any avoidable infliction of pain upon animals for scientific purposes. I do not enter into this question now, and all I say is that we should try as we have the opportunity to see that this practice is safeguarded in every way.

III. The friends and companions of man.There are animals which may be called the friends and companions of manthe horse and dog. There are additional reasons for treating them with kindness, because of their willingness to serve man, and because of their admirable qualities, and especially in the case of the dog, their wonderful faithfulness. These reasons, besides their helplessness, give them an abundant claim upon mans patience and affection, a claim to which we must be careful to respond.

Any exercise of love on our part not only forwards and hastens the coming of Christs kingdom of love, but makes us more like to Him Whose nature and name is love. Love must be shown not only to our fellow-men, not only to our angelic guardians, but to those other creatures upon whom our life is largely dependent, and whom God has put so much in our power, and who are waiting for the day when they shall be delivered from the bondage of corruption into the liberty of God.

Rev. H. A. Cumberledge.

Illustration

There is a true story of a dog which refused to leave its masters grave in the Grayfriars Churchyard, Edinburgh. Do what they could to coax it away, it remained there for years, and then died. Now a marble fountain has been erected at the place, with an inscription in bronze recording its fidelity.

Fuente: Church Pulpit Commentary

:19

Rom 8:19. The creature signifies human beings in general. Every man (though some unconsciously) wants something better than he is enjoying in his frail, decaying body. Paul calls the state that is thus yearned for the manifestation of the sons of God, and that is the same as the redemption of our body in verse 23.

Fuente: Combined Bible Commentary

Rom 8:19. For the patient expectation. The idea is not of anxiety, but of a constant and persistent awaiting; the word translated patient expectation being derived from one which means to expect with uplifted head. This verse confirms the thought of Rom 8:18, by indicating the greatness of the future glory which the creation awaits, probably its certainty also.

Of the creation. The main question respects the exact reference of the term, which must be the same throughout the passage. (The E. V. makes an unnecessary variation by using both creature and creation to translate the same Greek word.) Undoubtedly the Apostle means the things created, not the act of creation, but how much is included?

EXPLANATIONS. 1. The entire universe without any limitation. But this does away with the contrast to sons of God, and involves incorrect inferences.

2. Inanimate creation. This avoids some difficulties, but, by shutting out all intelligent creatures deprives the passage of its most appropriate application.

3. Humanity alone, either as a whole, or with limitations. This seems too restricted. Further, if Christians are included, the contrast with sons of God is done away; but if non Christian humanity alone is meant, it is singular that Paul should choose the word creation rather than the common term world.

4. All creation except humanity. This limitation has much in its favor, (a.) Believers are evidently excluded; (b.) mankind as a whole do not have this expectation; (c.) man is not unwillingly subject to vanity (Rom 8:20); (d.) Rom 8:21 points to the fulfilment of the expectation (but see below, where it is taken as giving the purport of the hope). On the other hand, man is the head of creation, and it seems unnatural to exclude him; man is, on his physical side, part of the material creation; if that be referred to, it seems arbitrary to exclude him from it.

5. The material world surrounding man (Tholuck). But this is open to the same objections as (2.) and (4.).

6. The whole creation, rational as well as irrational, not yet redeemed, but needing and capable of redemption, here opposed to the new creation in Christ and in the regenerate. The children of God appear, on the one side, as the first-fruits of the new creation, and the remaining creatures, on the other, as consciously or unconsciously longing after the same redemption and renewal. This explanation seems to be the most correct one. It most satisfactorily accounts for the expressions: expectation, waiting, groaning, not willingly (Rom 8:20), and the whole creation (Rom 8:22). The whole creation, then, looks forward to redemption; all natural birth, to the new birth. As all that is created proceeded from God, so it all, consciously or unconsciously, strives after Him as its final end. What shows itself in nature as a dim impulse, in the natural man, among the heathen, and yet more among the Jews, under the influence of the law, comes to distinct consciousness and manifests itself in that loud cry after deliverance (chap. Rom 7:24), which Christ alone can satisfy; and then voices itself in happy gratitude for the actual redemption (Schaff in Lange, Romans). This view differs from (4) in including man in his fallen condition, as the head of the longing creation under the bondage of corruption. His material body shares in this corruption, and his unregenerate soul responds with an indefinite longing, yet too often uses its power over the body to stifle the inarticulate desire of the physical nature. In any case the degradation of sin is fearfully manifest; the natural man is less alive to the hope in which creation has been subjected (Rom 8:20) than nature itself.

Is waiting, continues to wait.

The revelation of the sons of God. The final revelation of Christs glory is here spoken of as that of the sons of God. Thus the Apostle expresses his deep sense of the fellowship of believers with Christ. This revelation will snow them as the sons of God, and in the glory then to be revealed (Rom 8:18) the creation will share.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. That there is a time indeed a-coming, when all the sons of God, all his adopted children, shall be made manifest:

How manifest?

1. In their persons: It shall then appear who are God’s sons, and who are Satan’s servants; they shall then be made manifest to themselves, to one another; yea to the very consciences of the wicked.

2. In their actions 1Co 3:13. Every man’s work shall be made manifest of what nature it is, what they have done, whose interest they were in.

3. In their condition, their glory and happiness shall be made manifest: When Christ their life shall appear, they shall appear with him in glory.

Observe, 2. That the creature, or whole creation, expecteth, waiteth, and longeth, for the time of this manifestation.

Some by the creature, and the whole creation, here understand the Gentile world; and then the sense is, “That the heathens shall, by the preaching of the gospel, be rescued from their idolatry, unto which they have been long enslaved, and be brought into the glorious condition of Christ’s redeemed ones, to whom the glorious inheritance of heaven doth belong.”

But others, by the creature, and the whole creation, understand this miserable world, sensitive and rational, animate and inanimate; and then the sense is, “That the whole frame and course of the creation is so ordered and disposed of by God, as that it carries in it a vehement desire and earnest longing for the full manifestation of God’s glory in and towards his children.”

Observe, 3. The present condition which the creature is subjected to through the sin of man, it is made subject to vanity; that is, to corruption and mortality, to servitude and servility: the sin of man did not only stain the glory of man, but marred and spoiled the beauty of the whole creation; all creatures are fallen from the first perfection by the fall of our first parents.

Observe, 4. The restlessness and uneasiness of the creature under this vanity and servility: it groans like a man under a burden, or like a travailing woman in labour.

Learn hence, That the sin of man is burdensome to the senseless creature: it is in continual labour to serve man’s necessity; it is ofttimes punished together with man for the sin of man; witness the old world and Sodom; and as they are oft-times constrained and compelled by men to serve the lust of men, thus the whole creation groaneth under the burden of man’s sin, when he himself groans not: and accordingly the groans of the creature are upbraiding groans, they upbraid our stupidity and unthankfulness; they are accusing groans as they will witness against us at the bar of God; they are awakening groans to excite and stir us up to sigh and long for a better state; and they are instructive groans, to teach us our sins, and their vanity.

5. The expectation which the creature is under of a state of liberty and freedom from the vanity and corruption which they are now subject to for our sin: it has an earnest expectation of being delivered from this bondage.

But how can the senseless and inanimate part of the creation be said to have an earnest expectation?

Not properly, as if the creature was able to put forth such an act directly; for then it must be supposed to have not only life and sense, but reason and grace: but the meaning is, That there is a vehement inclination in the creature to be restored to that first condition which it was in before the fall; and accordingly it is said to wait for the manifestation of the sons of God; that is, for that liberty and freedom from servility and corruption, which, according to their capacity, the creatures hope for and expect, when the full privileges and dignities of the sons of God shall be manifested.

Observe lastly, That the liberty which God’s children are reserved for, and appointed to, is a glorious liberty; that is, a liberty which shall be attended with unspeakable glory: The creature shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 8:19. For the earnest expectation, &c. This and the following verses, says Dr. Doddridge, have been generally, and not without reason, accounted as difficult as any part of this epistle. This difficulty has perhaps been something increased, by rendering creation in one clause, and creature in another. To explain it as chiefly referring to the brutal or inanimate creation, is insufferable; since the day of the redemption of our bodies will be attended with the conflagration which will put an end to them. The interpretation, therefore, by which Dr. Whitby and others refer it to the Gentile world, is much preferable to this. But, on the whole, I think it gives a much sublimer and nobler sense, to suppose it a bold prosopopia, by which, on account of the calamity sin brought and continued on the whole unevangelized world, it is represented as looking out with eager expectation, for such a remedy and relief as the gospel brings; by the prevalence of which human nature would be rescued from vanity and corruption, and inferior creatures from tyranny and abuse. If this be allowed to be the meaning of these three verses, the gradation in the twenty-third will be much more intelligible than on any other scheme that I know. The paragraph is understood in nearly, if not altogether, the same sense by Locke and Macknight, who advance divers convincing reasons to show that it is the true mode of interpretation; which accordingly is here adopted. The earnest expectation The word , thus rendered, as Mr. Blackwall observes, signifies the lifting of the head and the stretching of the body, as far as possible, to hear and see something very agreeable, or of great importance. It is therefore fitly used here to denote very great earnestness of desire and expectation; of the creature That is, of mankind in general, which the word , in the language of Paul and of the New Testament, frequently signifies, and especially, says Locke, the Gentile world. See Col 1:23; Mar 16:15; compared with Mat 28:19; waiteth , looketh for, as the same word is translated, Php 3:20); the manifestation , revelation; of the sons of God That happy time when God shall appear more openly to avow them, and that reproach and distress shall be rolled away, under which they are now disguised and concealed. Though the Gentiles in particular knew nothing of the revelation of the sons of God, the apostle calls their looking for a resurrection from the dead, a looking for that revelation; because the sons of God are to be revealed, by their being raised with incorruptible and immortal bodies. Further, it is here insinuated that the pious Gentiles comforted themselves under the miseries of life, by that hope of immortality, and of the resurrection, which they entertained. At the fall, God declared his purpose of rendering the malice of the devil, in bringing death on the human species, ineffectual, and therefore gave mankind not only the hope of a future life, but of the resurrection of the body, as the apostle intimates, Rom 8:21. And that hope, preserved in the world by tradition, may have been the foundation of the earnest desire of the Gentiles here taken notice of. Macknight. Or rather the passage, as Doddridge observes, is to be considered as a prosopopia, as is observed on Rom 8:19.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 19 begins the development of this general state of misery and waiting in which the church still participates, and which was denoted by the term: the sufferings of this present time (Rom 8:18).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

For the earnest expectation of the creation waiteth for the revealing of the sons of God. [Though the life in the spirit may involve us in sufferings, yet we are encouraged to bear them; for the sufferings are merely for the present time, and are insignificant when compared with the glory toward which they lead, which shall be revealed in us, and upon us, at the time of our resurrection. And this glory must indeed be as large as we imagine, for even creation itself waits in eager expectancy for this coming day, when the redeemed in Christ shall be revealed and manifested before all to be indeed the children of God. There is much argument as to what Paul means by “creation.” From the context, we take it that he means the earth and all the life upon it except humanity.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

19. For the earnest expectation of the creature awaiteth the revelation of the sons of God. This means our bodies patiently waiting and longing to put off mortality and put on the transfiguration glory.

Fuente: William Godbey’s Commentary on the New Testament

Verse 19

The creature; the creation. This word, and the whole passage depending upon it, (Romans 8:19-22,) have been the subject of much discussion. Although there is still great difference of opinion in respect to the details, yet the prevailing sentiment would seem to be, that the general intent of the passage is to represent the whole creation groaning under the ills which sin has introduced, and looking forward in anxious expectation of a better state of things to come.–Manifestation of the sons of God; recognition and establishment of the heirs mentioned in Romans 8:17, in their inheritance.

Fuente: Abbott’s Illustrated New Testament

8:19 {21} For the earnest expectation of the {u} creature waiteth for the manifestation of the sons of God.

(21) Fourthly, he plainly teaches us that we will certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not this way at the beginning: but as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so will it at length be restored with the elect.

(u) All this world.

Fuente: Geneva Bible Notes

Paul broadened his view of glorification to include all of creation. He personified it as leaning forward eagerly in anticipation of the great day when God will fully redeem it too (cf. Gal 5:5; Php 3:20; Heb 9:28). Then God will reveal His sons as such, whereas now we appear simply as Adam’s sons.

". . . the word here translated ’revealing’ is apokalupsis, a removal of a covering,-as when some wonderful statue has been completed and a veil thrown over it, people assemble for the ’unveiling’ of this work of art. It will be as when sky rockets are sent up on a festival night: rockets which, covered with brown paper, seem quite common and unattractive, but up they are sent into the air and then they are revealed in all colors of beauty, and the multitude waiting below shout in admiration. Now the saints are wrapped up in the common brown paper of flesh, looking outwardly like other folks. But the whole creation is waiting for their unveiling at Christ’s coming, for they are connected with Christ, one with Him, and are to be glorified with Him at His coming." [Note: Newell, p. 320.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)