Our groaning creation

[Pergamum]

ROMANS 8

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

20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

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

I am studying this passage. I would love as much light as possible on this.


The new heavens and new earth appear to be a renewal of Creation. Nature groans now because of our fallen state.

What does "subjected the same in hope" mean?

Also, Paul says "until now" but the creation is still groaning and the renewal is not complete yet. What will this manifestation of the sons of God be? The resurrection of our new bodies?

 

[NRB]

To me that states that man was made to be subject to vanity by God's sovereign will, for God's own reasons alone, and also man by God's own reasons is subjected to hope as well.
In other words, Thy Will Be Done.


I don't know...lol...but I tried.
I feel a bit out of my league here.

 

[N. Eshelman]

Subjected in hope means that God cursed the earth- but with the hope of its renewal someday as the children of God are revealed.

Much like Adam and Eve were subjected to curse, yet with hope- that the redeemer would come through her and destroy the serpent.

The until now is these birth pangs are starting to show signs of life- as the children of God are brought forth!

 

[Iconoclast]

I had Gill's commentary open already so heres what he said on this;

Ver. 20. For the creature was made subject to vanity,.... This designs the vanity and emptiness of the minds of the Gentiles, who were without God and Christ, and the Holy Spirit, without the law and Gospel, and grace of God; also the vain conceits they had of themselves, of their wisdom, knowledge, learning, and eloquence; likewise their vain philosophy, particularly their gross idolatry, their polytheism, or worshipping of many gods; together with their divers lusts and vices, to which they were addicted, to such a degree, that they might be truly said to be made subject thereunto, being under the government of these things, slaves unto them, and in such subjection, as that they could not deliver themselves from it; though it is said,

not willingly, but by reason of him who hath subjected the same in hope. Though they were willingly vain, yet they were not willingly made subject to vanity; they willingly went into idolatrous and other evil practices, but the devil made them subject, or slaves unto them; he led them captive at his will, and powerfully worked in them, by divine permission, so that they became vassals to him, and to their lusts; for he seems to be designed, "by him who hath subjected the same", and not Adam, by whom sin entered into the world.


Romans 8:21

Here is Calvin;

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.” (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.

 

[Simply_Nikki]

Romans 8 makes me cry tears of sorrow and gladness.

 

[ewenlin]

Romans 8 makes me cry tears of sorrow and gladness.

I know exactly the feeling..

 

[py3ak]

ROMANS 8

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

20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

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

I am studying this passage. I would love as much light as possible on this.


The new heavens and new earth appear to be a renewal of Creation. Nature groans now because of our fallen state.

What does "subjected the same in hope" mean?

Also, Paul says "until now" but the creation is still groaning and the renewal is not complete yet. What will this manifestation of the sons of God be? The resurrection of our new bodies?

I don't mean this as an exegetical comment on Romans 8, but the curse was introduced along with a promise, and serves valuable and beneficial function. This is seen particularly when God drives man from the garden lest he take of the fruit of the tree of life and live. For sinful man to continue in paradise, in comfort and happiness would not be wholly good. Ecclesiastes 7:14 comes to mind: God has set sorrow and joy one over against another, so that we should find nothing after Him. The joy and pleasure that is accessible in the world points us to the One at whose right hand there are pleasures for evermore; and the sorrows and afflictions that are universal in this cursed world teach us that we must arise and depart, because this is not our rest. By preventing contentment with a fundamentally unacceptable state of affairs, the curse makes us look up for the promise.