Commentary on the Epistle to the Romans John Calvin
John Calvin
Romans 8:23-25
Romans 8:23-25
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.
24. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
24. Spe enim salvi facti sumus, spes vero quæ conspicitur, non est spes; quod enim conspicit quis, quomodo etiam speret?
25. But if we hope for that we see not, then do we with patience wait for it 25. Si ergo non quod non conspicimus, speramus, per patientiam expectamus.
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 their resurrection; see Romans 8:21. After a minute discussion of various points, Stuart avows his preference to the opinion, that the creature" means mankind in general, as being the least liable to objections; and he mentions as its advocates Lightfoot, Locke, Turrettin, Semler, Rosenmüller, and others. He might have added Augustine. Reference is made for the meaning of the word "creature" to Mark 16:15; Colossians 1:23; and 1 Peter 2:13. It appears from Wolfius, that the greater part of the Lutheran and Reformed Divines have entertained the first opinion, that the "creature" means the world, rational and animal; to which he himself mainly accedes; and what he considers next to this, as the most tenable, is the notion, that the "creature" means the faithful, that "the sons of God" are the blessed in heaven, and that the Apostles and apostolic men were those who enjoyed "the first-fruits of the Spirit." This last opinion relieves us from difficulties which press on all other expositions; and it may be extricated from objections which have been made to it; only the last sentence needs not be introduced. The whole passage, from Romans 8:18 to the end of Romans 8:25, is in character with the usual style of the Apostle. He finishes the first part with Romans 8:22; and then in the second part he announces the same thing in a different form, in more explicit terms, and with some additions. The "waiting" in Romans 8:19, has a correspondent "waiting" in Romans 8:23; and "the hope" in Romans 8:20, has another "hope" to correspond with it in Romans 8:24; and correspondent too is "the manifestation of the sons of God" in verse 19, and "the redemption of our body" in Romans 8:23. To reiterate the same truth in a different way was to make a deeper impression, and accordant with the Apostles manner of writing. He begins the second time, after Romans 8:22, in which is stated the condition of the whole world; and it is in contrast with that alone that Romans 8:23 is to be viewed, which restates and explains what had been previously said, so that "the creature" are the "we ourselves;" and the Apostle proceeds with the subject to end of the 25th verse. Instances of the same sort of arrangement are to be found in Romans 2:17-24; Romans 11:33-36. Romans 8:21 may be considered as an explanation only of the "hope," at the end of Romans 8:20; "For even it, the creature," though subjected to vanity, "shall be delivered from the bondage of corruption;" which means the same as "this body of death," in Romans 7:24. The word {κτίσις}, means, 1. creation, the world, Mark 10:6; Mark 13:19; Romans 1:20; 2 Peter 3:4: — 2, what is created — creature, what is formed — a building, what is instituted — an ordinance, Romans 1:25; 8:39; Hebrews 4:13; Hebrews 9:11; 1 Peter 2:13: — 3, mankind, the world of men, Mark 16:15; Colossians 1:23: — 4, the renewed man, or renewed nature — Christians, 2 Corinthians 5:17; Galatians 6:15. There are only two other places where it is found, and is rendered in our version "creation," Colossians 1:15, and Revelation 3:14 It is objected to its application here to Christians, because where it has this meaning, it is preceded by {καινὴ}, new. The same objection stands against applying it to mankind in general, for in these instances push precedes it. Its meaning must be gathered from the whole passage, and we must not stop at the end of verse 23, but include the two following verses. — Ed.