Rom 8:20-21, 23 | Barnes | STEP | Verse 20. For the creature . The renewed creature; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption; that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God. Subject to vanity . The word "subject to" means placed in such a state; subjected to it by the appointment of another, as a soldier has his rank and place assigned him in an army. The word vanity here (ματαιοτητι) is descriptive of the present condition of the Christian, as frail and dying; as exposed to trials, temptations, and cares; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity . More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed; his affections wander; his life is a life of vanity and vexation. Not willingly . Not voluntarily. It is not a matter of choice. It is not that which is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as . But by reason . By him, (δια). It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it. Who hath subjected the same . Who has appointed his people to this condition. It is his wise arrangement. Here we may observe, (1.) that the instinctive feelings of Christians lead them to desire a purer and a happier world, . (2.) That it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance. (3.) Their lot in Life; their being subjected to this state of vanity, is the arrangement of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to heaven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them. (a) Christians are subjected to this state to do good to their fellow-sinners. They remain on earth for this purpose; and this should be their leading aim. (b) By their remaining here, the power of the gospel is shown in overcoming their sin; in meeting their temptations; in sustaining them in trial; and in thus furnishing living evidence to the world of the power and excellency of that gospel. This could not be attained if they were removed at once to heaven. (c) It furnishes occasion for some interesting exhibitions of character--for hope, and faith, and love, and for increasing and progressive excellence. (d) It is a proper training for heaven. It brings out the Christian character, and fits it for the skies. There may be inestimable advantages, all of which we may not see, in subjecting the Christian to a process of training in overcoming his sins, and in producing confidence in God, before he is admitted to his state of final rest. (e) It is fit and proper that he should engage here in the service of Him who has redeemed him. He has been ransomed by the blood of Christ, and God has the highest claim on him in all the conflicts and toils, in all the labours and services, to which he may be subjected in this life. In hope . . Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it.

Romans 8:20-21

Verse 20. For the creature. The renewed creature; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption; that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God.

Subject to vanity. The word "subject to" means placed in such a state; subjected to it by the appointment of another, as a soldier has his rank and place assigned him in an army. The word vanity here (ματαιοτητι) is descriptive of the present condition of the Christian, as frail and dying; as exposed to trials, temptations, and cares; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity. More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed; his affections wander; his life is a life of vanity and vexation.

Not willingly. Not voluntarily. It is not a matter of choice. It is not that which is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as Rom 7:15-24.

But by reason. By him, (δια). It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it.

Who hath subjected the same. Who has appointed his people to this condition. It is his wise arrangement. Here we may observe,

(1.) that the instinctive feelings of Christians lead them to desire a purer and a happier world, Php 1:23.

(2.) That it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance.

(3.) Their lot in Life; their being subjected to this state of vanity, is the arrangement of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to heaven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them. (a) Christians are subjected to this state to do good to

their fellow-sinners. They remain on earth for this

purpose; and this should be their leading aim.

(b) By their remaining here, the power of the gospel is shown

in overcoming their sin; in meeting their temptations; in

sustaining them in trial; and in thus furnishing living

evidence to the world of the power and excellency of

that gospel. This could not be attained if they were

removed at once to heaven.

of character--for hope, and faith, and love, and for

increasing and progressive excellence.

(d) It is a proper training for heaven. It brings out the

Christian character, and fits it for the skies. There may

be inestimable advantages, all of which we may not see, in

subjecting the Christian to a process of training in

overcoming his sins, and in producing confidence in

God, before he is admitted to his state of final rest.

(e) It is fit and proper that he should engage here in the

service of Him who has redeemed him. He has been ransomed

by the blood of Christ, and God has the highest claim on him

in all the conflicts and toils, in all the labours and

services, to which he may be subjected in this life.

In hope. Rom 5:4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it. Verse 21. Because. This is the ground of his hope, and this sustains him now. It is the purpose of God that deliverance shall be granted, and this supports the Christian amidst the trials to which he is subjected here. The hope is, that this same renewed man shah be delivered from all the toils, and cares, and sins of this state.

The creature itself. The very soul that is renewed; the ransomed man without essential change. It will be the same being, though purified; the same man, possessed of the same body and soul, though freed from all the corruptions of humanity, and elevated above all the degradations of the present condition. The idea is everywhere presented, that the identical person shall be admitted to heaven without essential change, 1Cor 15:35-38,42-44. That this is the hope of all Christians, see 2Pet 3:13.

From the bondage of corruption. This does not differ materially from "vanity," Rom 8:20. It implies that this state is not a willing state, or not a condition of choice, but is one of bondage or servitude, (see Rom 7:15-24) and that it is a corrupt, imperfect, perishing condition. It is one that leads to sin, and temptation, and conflict, and anxiety. It is a condition often which destroys the peace, mars the happiness, dims the hope, enfeebles the faith, and weakens the love of Christians;and this is called the bondage of corruption. It is also one in which temporal death has dominion, and in the bondage of which believers as well as unbelievers shall be held. Yet from all this bondage the children of God shall be delivered.

The glorious liberty. Greek, The freedom of the glory of the children of God. This is,

(1.) liberty. It is freedom from the bondage under which the Christian groans. It will be freedom from sin; from corruption; from evil desires; from calamity; from death. The highest freedom in the universe is that which is enjoyed in heaven, where the redeemed are under the sovereignty and government of their King, but where they do that, and that only, which they desire. All is slavery but the service of God; all is bondage but that law which accords with the supreme wish of the soul, and where commands accord with the perfect desires of the heart.

(2.) This is glorious liberty. It is encompassed with majesty; attended with honour; crowned with splendour. The heavenly world is often described as a state of glory. Rom 2:10.

Of the children of God. That the children of God shall enjoy.

(e) "Because the creature" 2Pet 3:13

Romans 8:23

Verse 23. And not only they. Not only the creation in general.

But ourselves also. Christians.

Which have the first-fruits of the Spirit. The word used (απαρχην) denotes, properly, the first-fruits of the harvest; the portion that was first collected and consecrated to God as an offering of gratitude, De 26:2, Ex 23:9, Nu 18:12. Hence the word means that which is first in order of time. Here it means, as I suppose, that the Christians of whom Paul was speaking had partaken of the first influences of the Spirit, or had been among the first partakers of his influences in converting sinners. The Spirit had been sent down to attend the preaching of the gospel, and they were among the first who had partaken of those influences. Some, however, have understood the word to mean a pledge, or earnest, or foretaste of joys to come. This idea has been attached to the word because the first-fruits of the harvest were a pledge of the harvest, an evidence that it was ripe, etc. But the word does not seem to be used in this sense in the New Testament. The only places where it occurs are the following: Rom 8:23, 11:16; Rom 16:5, 1Cor 15:20,23, 16:15, Jas 1:18, Rev 14:4.

Groan within ourselves. We sigh for deliverance. The expression denotes strong internal desire; the deep anguish of spirit when the heart is oppressed with anguish, and earnestly wishes for succour.

Waiting for the adoption. Waiting for the full blessings of the adoption. Christians are adopted when they are converted, (Rom 8:15) but they have not been yet admitted to the full privileges of their adoption into the family of God. Their adoption when they are converted is secret, and may at the time be unknown to the world. The fulness of the adoption, their complete admission to the privileges of the sons of God, shall be in the day of judgment, in the presence of the universe, and amidst the glories of the final con- summation of all things. This adoption is not different from the first, but is the completion of the act of grace when a sinner is received into the family of God.

The redemption of the body. The complete recovery of the body from death and corruption. The particular and striking act of the adoption in the day of judgment will be the raising up of the body from the grave, and rendering it immortal and eternally blessed. The particular effects of the adoption in this world are on the soul. The completion of it on the last day will be seen particularly in the body; and thus the entire man shall be admitted into the favour of God, and restored from all his sins and all the evil consequences of the fall. The apostle here speaks the language of every Christian. The Christian has joys which the world does not know; but he has also sorrows; he sighs over his corruption; he is in the midst of calamity; he is going to the grave; and he looks forward to that complete deliverance, and to that elevated state, when, in the presence of an assembled universe, he shall be acknowledged as a child of God. This elevated privilege gives to Christianity its high value; and the hope of being acknowledged in the presence of the universe as the child of God--the hope of the poorest and the humblest believer--is of infinitely more value than the prospect of the most princely inheritance, or of the brightest crown that a monarch ever wore.

(b) "first fruits of the Spirit" Eph 1:14 (c) "groan within ourselves" 2Cor 5:2,4 (d) "redemption of our body" Lk 21:28