Romans 8:18
18. For I reckon that the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed in us.
18. Existimo certe non esse pares afflictiones hujus temporis ad
futuram gloriam qu_ revelabitur erga nos.
18. I indeed judge,etc. Though they take not altogether an unsuitable
view who understand this as a kind of modification; yet I prefer to regard
it in the light of an encouragement, for the purpose of anticipating an
objection, according to this import, — “It ought not indeed to be grievous
to us, if we must pass through various afflictions into celestial glory,
since these, when compared with the greatness of that glory, are of the
least moment.” He has mentioned future for eternal glory, intimating that
the afflictions of the world are such as pass away quickly.
It is hence evident how ill understood has this passage been by the
Schoolmen; for they have drawn from it their frivolous distinction between
congruity and condignity. The Apostle indeed compares not the worthiness
of the one with that of the other, but only lightens the heaviness of the
cross by a comparison with the greatness of glory, in order to confirm
the minds of the faithful in patience.
Romans 8:19-22
19. For the earnest expectation of the creature waiteth for the
manifestation of the sons of God.
19. Siquidem intenta expectatio creature, revelationem filiorum
Dei expectat:
20. For the creature was made subject to vanity, not willingly,
but by reason of him who hath subjected the same in hope;
20. Vanitati enim creatura subjecta est non volens, sed propter
eum qui subjecit ipsam in spe;
21. Because the creature itself also shall be delivered from the
bondage of corruption into the glorious liberty of the children of God.
21. Quoniam ipsa quoque creatura asseretur a servitute corruptionis
in libertatem glori_ filiorum Dei.
22. For we know that the whole creation groaneth and travaileth
in pain together until now.
22. Novimus enim quod creatura universa congemiscit, et ad hunc
diem parturit.
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 shal1 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.” (1 John 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.
20. For to vanity has the creation, etc. He shows the object
of expectation from what is of an opposite character; for as creatures,
being now subject to corruption, cannot be restored until the sons of God
shall be wholly restore; hence they, longing for their renewal, look forward
to the manifestation of the celestial kingdom. He says, that they have
been subjected to vanity, and for this reason, because they abide not in
a constant and durable state, but being as it were evanescent and unstable,
they pass away swiftly; for no doubt he sets vanity in opposition to a
perfect state.
Not willingly, etc. Since there is no reason in such creatures,
their will is to be taken no doubt for their natural inclination, according
to which the whole nature of things tends to its own preservation and perfection:
whatever then is detained under corruption suffers violence, nature being
unwilling and repugnant. But he introduces all parts of the world, by a
sort of personification, as being endued with reason; and he does this
in order to shame our stupidity, when the uncertain fluctuation of this
world, which we see, does not raise our minds to higher things.
But on account of him, etc. He sets before us an example of obedience
in all created things, and adds, that it springs from hope; for hence comes
the alacrity of the sun and moon, and of all the stars in their constant
courses, hence is the sedulity of the earth’s obedience in bringing forth
fruits, hence is the unwearied motion of the air, hence is the prompt tendency
to flow in water. God has given to everything its charge; and he has not
only by a distinct order commanded what he would to be done, but also implanted
inwardly the hope of renovation. For in the sad disorder which followed
the fall of Adam, the whole machinery of the world would have instantly
become deranged, and all its parts would have failed had not some hidden
strength supported them. It would have been then wholly inconsistent that
the earnest of the Spirit should be less efficacious in the children of
God than hidden instinct in the lifeless parts of creation. How much soever
then created things do naturally incline another way; yet as it has pleased
God to bring them under vanity, they obey his order; and as he has given
them a hope of a better condition, with this they sustain themselves, deferring
their desire, until the incorruption promised to them shall be revealed.
He now, by a kind of personification, ascribes hope to them, as he did
will before.
21. Because the creation itself, etc. He shows how the creation
has in hope been made subject to vanity; that is, inasmuch as it shall
some time be made free, according to what Isaiah testifies, and what Peter
confirms still more clearly. It is then indeed meet for us to consider
what a dreadful curse we have deserved, since all created things in themselves
blameless, both on earth and in the visible heaven, undergo punishment
for our sins; for it has not happened through their own fault, that they
are liable to corruption. Thus the condemnation of mankind is imprinted
on the heavens, and on the earth, and on all creatures. It hence also appears
to what excelling glory the sons of God shall be exalted; for all creatures
shall be renewed in order to amplify it, and to render it illustrious.
But he means not that all creatures shall be partakers of the same glory
with the sons of God; but that they, according to their nature, shall be
participators of a better condition; for God will restore to a perfect
state the world, now fallen, together with mankind. But what that perfection
will be, as to beasts as well as plants and metals, it is not meet nor
right in us to inquire more curiously; for the chief effect of corruption
is decay. Some subtle men, but hardly sober-minded, inquire whether all
kinds of animals will be immortal; but if reins be given to speculations
where will they at length lead us? Let us then be content with this simple
doctrine, — that such will be the constitution and the complete order of
things, that nothing will be deformed or fading.
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.
Romans 8:23
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.
23. Non solum autem, sed ipsi quoque qui primordia Spiritus
habemus; nos inquam ipsi in nobis ipsis gemimus, adoptionem expectantes,
redemptionem corporis nostri.
23. And not only so, etc. There are those who think that the
Apostle intended here to exalt the dignity of our future blessedness, and
by this proof, because all things look for it with ardent desire; not only
the irrational parts of creation, but we also who have been regenerated
by the Spirit of God. This view is indeed capable of being defended, but
there seems to me to be a comparison here between the greater and the less;
as though he said, “The excellency of our glory is of such importance even
to the very elements, which are destitute of mind and reason, that they
burn with a certain kind of desire for it; how much more it behoves us,
who have been illuminated by the Spirit of God, to aspire and strive with
firmness of hope and with ardour of desire, after the attainment of so
great a benefit.” And he requires that there should be a feeling of two
kinds in the faithful: that being burdened with the sense of their present
misery, they are to groan; and that notwithstanding they are to wait patiently
for their deliverance; for he would have them to be raised up with the
expectation of their future blessedness, and by an elevation of mind to
overcome all their present miseries, while they consider not what they
are now, but what they are to be.
Who have the beginnings, etc. Some render the word first-fruits,
(primitias,) and as meaning a rare and uncommon excellency; but of this
view I by no means approve. To avoid, therefore, any ambiguity, I have
rendered the word beginnings, (primordia, the elements,) for I do not apply
the expression, as they do, to the Apostles only, but to all the faithful
who in this world are besprinkled only with a few drops by the Spirit;
and indeed when they make the greatest proficiency, being endued with a
considerable measure of it, they are still far off from perfection. These,
then, in the view of the Apostle, are beginnings or first-fruits, to which
is opposed the complete ingathering; for as we are not yet endued with
fullness, it is no wonder that we feel disquietude. By repeating ourselves
and adding in ourselves, he renders the sentence more emphatical, and expresses
a more ardent desire, nor does he call it only a desire, but groaning:
for in groaning there is a deep feeling of misery.
Waiting for the adoption, etc. Improperly indeed, but not without
the best reason, is adoption employed here to designate the fruition of
the inheritance to which we are adopted; for Paul means this, that the
eternal decree of God, by which he has chosen us to himself as sons before
the foundation of the world, of which he testifies to us in the gospel,
the assurance of which he seals on our hearts by his Spirit, would be void,
except the promised resurrection were certain, which is its consummation.
For to what end is God our Father, except he receives us after we have
finished our earthly pilgrimage into his celestial inheritance? To the
same purpose is what he immediately subjoins, the redemption of the body.
For the price of our redemption was in such a way paid by Christ, that
death should notwithstanding hold us tied by its chains, yea, that we should
carry it within us; it hence follows, that the sacrifice of the death of
Christ would be in vain and fruitless, except its fruit appeared in our
heavenly renovation.
