Romans 8:19

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 (Romans 8:18).

Vv. 19. “ For the earnest expectation of the creation longeth for the manifestation of the sons of God. ”

The for is usually made to refer to the idea of the glory yet to be revealed, Romans 8:18. And this view is supported either by the greatness of this glory (De W., Hofmann), or by its certainty (Meyer), or by its futurity (Philip.), or by the imminence of its manifestation (Reiche). But not one of these affirmations is really proved in what follows. What Paul demonstrates is simply the fact, that if we are already saved spiritually, we are far from being so also outwardly. In biblical language: As to the spirit, we are in the age to come; as to the body, in the present age. The for therefore refers to the sufferings of this present time. This strange discord forms the basis of our present condition; and this is what Romans 8:19 demonstrates by the waiting attitude which all nature betrays. Holsten, ever preoccupied with the alleged application of our Epistle to the Judeo-Christians of Rome, thus introduces the subject: “The Judeo-Christians ask: But, if all wrath is taken away, why so much suffering still?” We in turn ask: Is it only Judeo-Christians, is it not every Christian conscience which asks the question?

The Greek term which we have translated by the word expectation, is one of those admirable words which the Greek language easily forms. It is composed of three elements: κάρα, the head; δοκέω, δοκάω, δοκεύω, to wait for, espy; and ἀπό, 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 Greek term. The verb ἀπεκδέχεται, which we have translated by longeth for, is not less remarkable; it is composed of the simple verb δέχομαι, to receive, and two prepositions: ἐκ, out of the hands of, and ἀπό, from, from after; so: “to receive something from the hands of one who extends it to you from afar.” This substantive and 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.

What is to be understood here by the creation (Eng. version, the creature)? There is an astonishing variety of answers given to this question by commentators. The word ἡ κτίσις itself denotes either the creative act, or its result, the totality of created things. But very often it takes a more restricted meaning, which is indicated by the sense of the whole passage. Thus in this context we must begin with excluding believers from the creation. For in Romans 8:23 they are mentioned as forming a class by themselves. We must likewise cut off from it unbelieving men, whether Jews or Gentiles. For of two things one or other must happen: either they will be converted before the expected time, and in that case they will themselves be found among the children of God, and will not form part of the creation (end of the ver. and Romans 8:21). Or if they are not then converted, they will not participate (even indirectly) in the glorious condition of the children of God. Consequently, since there can be no question in this context either of good angels or devils, it only remains to us to restrict the application of the word the creation to all the unintelligent beings which we usually comprise in the expression nature (in opposition to mankind). Thus are excluded the explanation of St. Augustine, who understood by it unconverted men, and that of Locke and others, who applied it to unconverted Jews; that of Böhme, who applied it to the heathen; the Arminian explanation, which took the word the creation in the sense of the new creation, and applied this term to Christians only; that of Luther, who in some passages seems to have restricted it to inanimate nature; that of Zyro, who sees in this term a designation of the flesh in the regenerate, etc. The explanation we have given is that most generally adopted (Er., Calv., Grot., Thol., De Wette, Philip., Hofm., etc.). It is confirmed by the following parallels: Matthew 19:28, where Jesus speaks of the palingenesia, or universal renovation which is to take place; Acts 3:21, where Peter announces the restoration of all things; and Revelation 21:1, where this event is described as the substitution of a new heaven and a new earth for the present heaven and earth. The same perspective of a universal renovation in the last times is already opened up in the O. T. (Isaiah 11:1 et seq., Isaiah 65:17; Psalms 102:26-27; Psa 104:34); it follows from the fact of the fall of man in which nature was involved. Solidarity in the matter of restoration is naturally associated with solidarity in the fall.

In this prophetico-poetical passage the destination of nature is represented as its own expectation. This figurative expression becomes a truth in proportion as the beings themselves suffer from the general disorder.

The hour of transformation is called the time of the manifestation of the sons of God. This expression is explained by Colossians 3:4: “When Christ, our life, shall be manifested, then ye also shall be manifested with Him in glory.” The appearing of the sons of God in their true sanctified nature, will break the bonds of the curse which still to this hour hold the creation in fetters; comp. Matthew 13:43; 1 John 3:2. And nature herself is impatient to see those new guests arrive, because she knows that to receive them she will don her fairest apparel.

In the following verses, Paul develops more fully that abnormal character of the present creation which he has just declared in Romans 8:19.