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22.For we know, etc. He repeats the same sentiment, that he might pass over to us, though what is now said has the effect and the form of a conclusion; for as creatures are subject to corruption, not through their natural desire, but through the appointment of God, and then, as they have a hope of being hereafter freed from corruption, it hence follows, that they groan like a woman in travail until they shall be delivered. But it is a most suitable similitude; it shows that the groaning of which he speaks will not be in vain and without effect; for it will at length bring forth a joyful and blessed fruit. The meaning is, that creatures are not content in their present state, and yet that they are not so distressed that they pine away without a prospect of a remedy, but that they are as it were in travail; for a restoration to a better state awaits them. By saying that they groan together, he does not mean that they are united together by mutual anxiety, but he joins them as companions to us. The particle hitherto, or, to this day, serves to alleviate the weariness of daily languor; for if creatures have continued for so many ages in their groaning, how inexcusable will our softness or sloth be if we faint during the short course of a shadowy life. (259)
(259) The various opinions which have been given on these verses are referred to at some length by Stuart; and he enumerates not less than eleven, but considers onlytwo as entitled to special attention — the material creation, animate and inanimate, as held here by Calvin, and the rational creation, including mankind, with the exception of Christians, which he himself maintains. In favor of the first he names [Chrysostom ], [Theodoret ], [Theophylact ], [Œ ], [Jerome ], [Ambrose ], [Luther ], [Koppe ], [Doddridge ], (this is not correct,) [Flatt ], and [Tholuck ] ; to whom may be added [Scott ], [Haldane ], and [Chalmers ], though [Scott ], rather inconsistently with the words of the text, if the material creation including animals be meant, regards as a reverie their resurrection; see Rom_8:21.
After a minute discussion of various points, [Stuart ] avows his preference to the opinion, that the creature” means mankind in general, as being the least liable to objections; and he mentions as its advocates [Lightfoot ], [Locke ], [Turrettin ], [Semler ], [Rosenmü ], and others. He might have added [Augustine ]. Reference is made for the meaning of the word “” to Mar_16:15; Col_1:23; and 1Pe_2:13.
It appears from [Wolfius ], that the greater part of the Lutheran and Reformed Divines have entertained the first opinion, that the “” means the world, rational and animal; to which he himself mainly accedes; and what he considers next to this, as the most tenable, is the notion, that the “” means the faithful, that “ sons of God” are the blessed in heaven, and that the Apostles and apostolic men were those who enjoyed “ first-fruits of the Spirit.”
This last opinion relieves us from difficulties which press on all other expositions; and it may be extricated from objections which have been made to it; only the last sentence needs not be introduced. The whole passage, from Rom_8:18 to the end of Rom_8:25, is in character with the usual style of the Apostle. He finishes the first part with Rom_8:22; and then in the second part he announces the same thing in a different form, in more explicit terms, and with some additions. The “” in Rom_8:19, has a correspondent “” in Rom_8:23; and “ hope” in Rom_8:20, has another “” to correspond with it in Rom_8:24; and correspondent too is “ manifestation of the sons of God” in Rom_8:19, and “ redemption of our body” in Rom_8:23. To reiterate the same truth in a different way was to make a deeper impression, and accordant with the Apostles manner of writing. He begins the second time, after Rom_8:22, in which is stated the condition of the whole world; and it is in contrast with that alone that Rom_8:23 is to be viewed, which restates and explains what had been previously said, so that “ creature” are the “ ourselves;” and the Apostle proceeds with the subject to end of the 25th verse. Instances of the same sort of arrangement are to be found in Rom_2:17; Rom_11:33.
Rom_8:21 may be considered as an explanation only of the “” at the end of Rom_8:20; “ even it, the creature,” though subjected to vanity, “ be delivered from the bondage of corruption;” which means the same as “ body of death,” in Rom_7:24.
The word κτίσις means, 1. creation, the world, Mar_10:6; Mar_13:19; Rom_1:20; 2Pe_3:4 : — 2, what is created — creature, what is formed — a building, what is instituted — an ordinance, Rom_1:25; Heb_4:13; Heb_9:11; 1Pe_2:13 : — 3, mankind, the world of men, Mar_16:15; Col_1:23 : — 4, the renewed man, or renewed nature — Christians, 2Co_5:17; Gal_6:15. There are only two other places where it is found, and is rendered in our version “” Col_1:15, and Rev_3:14
It is objected to its application here to Christians, because where it has this meaning, it is preceded by καινὴ new. The same objection stands against applying it to mankind in general, for in these instances push precedes it. Its meaning must be gathered from the whole passage, and we must not stop at the end of verse 23, but include the two following verses. — Ed.