For the earnest expectation - ἀποκαραδοκία apokaradokia. This word occurs only here and in Philippians 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 - τῆς κτίσεως tēs ktiseōs.” Perhaps there is not a passage in the New Testament that has been deemed more difficult of interpretation than this Romans 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; Romans 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; Romans 8:20.
(5) In this state there is the hope of deliverance into glorious liberty; Romans 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; Romans 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; Romans 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 κτίσις 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. Paul’s 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 κτίσις 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 Romans 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; Joel 1:10, Joel 1:20; Jeremiah 12:4; Isaiah 24:4, Isaiah 24:7. According to this interpretation of κτίσις 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 ὅτι 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 πᾶσα ἡ κτίσις pasa hē 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 Christ’s glorious body.)
Of the creature - The word here rendered “creature” κτίσις ktisis, occurs in the New Testament nineteen times, and is used in the following senses:
- Creation; the act of creating; Romans 1:20,
- The creature; what is created or formed; the universe; Mark 10:6; Mar 13:19; 2 Peter 3:4; Romans 1:25; Romans 8:39.
(3)The rational creation; man as a rational being; the world of mankind; Mark 16:15; Col 1:23; 1 Peter 2:13.
(4)Perhaps the church, the new creation of God taken collectively;Colossians 1:15 Colossians 1:15; Revelation 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, 2 Corinthians 5:17, “If any man be in Christ, he is a new creature” καινὴ κτίσις kainē ktisis. Galatians 6:15, “for in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.”
(3) The verb create is thus used. Thus, Ephesians 2:10, “For we are his workmanship, created in Christ Jesus unto good works.” Ephesians 2:15, “having abolished in his flesh the enmity ...for to make in himself of twain one new man:” Greek, “That he might create κτίσῃ ktisē the two into one newman.” Ephesians 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. Deuteronomy 32:6, “hath he not made thee, and established thee?” Isaiah 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.” Isaiah 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 Romans 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. 1 Corinthians 1:7, “waiting for the coming of our Lord Jesus Christ.” 2 Thessalonians 3:5; Galatians 5:5, “for we through the Spirit wait for the hope of righteousness by faith.” 1 Thessalonians 1:10.