Commentary on the Epistle to the Romans John Calvin (continued)
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.
Commentary on Romans all things look for it with ardent desire; not only the irrational parts of creation, but we also who have been regenerated by the Spirit of God. This view is indeed capable of being defended, but there seems to me to be a comparison here between the greater and the less; as though he said, "The excellency of our glory is of such importance even to the very elements, which are destitute of mind and reason, that they burn with a certain kind of desire for it; how much more it behoves us, who have been illuminated by the Spirit of God, to aspire and strive with firmness of hope and with ardour of desire, after the attainment of so great a benefit." And he requires that there should be a feeling of two kinds in the faithful: that being burdened with the sense of their present misery, they are to groan; and that notwithstanding they are to wait patiently for their deliverance; for he would have them to be raised up with the expectation of their future blessedness, and by an elevation of mind to overcome all their present miseries, while they consider not what they are now, but what they are to be.
Who have the beginnings, etc. Some render the word first-fruits, (primitias,) and as meaning a rare and uncommon excellency; but of this view I by no means approve. To avoid, therefore, any ambiguity, I have rendered the word beginnings, (primordia, the elements,) for I do not apply the expression, as they do, to the Apostles only, but to all the faithful who in this world are besprinkled only with a few drops by the Spirit; and indeed when they make the greatest proficiency, being endued with a considerable measure of it, they are still far off from perfection. These, then, in the view of the Apostle, are beginnings or first-fruits, to which is opposed the complete ingathering; for as we are not yet endued with fullness, it is no wonder that we feel disquietude. By repeating ourselves and adding in ourselves, he renders the sentence more emphatical, and expresses a more ardent desire, nor does he call it only a desire, but groaning: for in groaning there is a deep feeling of misery.
Waiting for the adoption, etc. Improperly indeed, but not without the best reason, is adoption employed here to designate the fruition of the inheritance to which we are adopted; for Paul means this, that the eternal decree of God, by which he has chosen us to himself as sons before the foundation of the world, of which he testifies to us in the gospel, the assurance of which he seals on our hearts by his Spirit, would be void, except the promised resurrection were certain, which is its consummation. 260 For to what end is God our Father, except he receives us after we have finished our earthly pilgrimage into his celestial inheritance? To the same purpose is what he immediately subjoins, the redemption of the body. For the price of our redemption was in such a way paid by Christ, that death should notwithstanding hold us tied by its chains, yea, that we should carry it within us; it hence follows, that the sacrifice of the
260The impropriety, which Calvin notices, is according to the usual phraseology of Scripture. What commences in this world and is completed in the next is called by the same name. The word salvation is used in this way as designating its commencement and its progress as well as its completion. Besides, adoption here has a particular regard to the body, as it is explained by the words which follow — Ed.