-- How by Sin all things are subject unto vanity.
How by Sin all things are subject unto vanity.
But the revelation of us is awaited by all creatures; because, in the meantime, while it is deferred, every creature is subject to vanity.
Indeed, this place of Paul is somewhat hard. However, I think this sense is plain enough: that generally every creature is in a grievous state, and until the time of our full redemption, is toiled with troublesome labours. For the earth is, for our sake, subjected to the curse and brings forth thorns and briers; and to nourish us, it bears fruits, which ever among are falling to decay, and is compelled, for our sins, to suffer ruins and destructions. The air has become unwholesome, sometimes frozen with cold, sometimes inflamed with heat, sometimes covered with clouds, and sometimes with rain.
Living creatures of all sorts are brought forth and die for our relief.
The celestial spheres are continually moved; they go down, rise, and suffer eclipses; the moon wanes and increases. At the death of Christ, the light of the sun was darkened; and when Christ shall come to judge (as the evangelists declare) the powers of heaven shall be shaken. Further, every creature is constrained to serve the wicked and to become subject to their abuses, which the prophet Hosea declares in his second chapter. The Israelites ascribed the good things of this world, which they abused, not to the true God as they should have done, but to Baal. To him, they gave thanks, and him only they called upon. Wherefore God, being angry, said, "I will take away my wine and my oil, and I will set at liberty my wool and my flax, that they should not cover thy shame." By these words, the prophet shows that when creatures are taken away from the ungodly, they are set at liberty, so they should not be compelled to serve the wicked anymore.
Augustine, in his 83rd book of questions, and the 67th question, interprets this place otherwise. By "Every creature," he understands men, even as it is also taken in the Gospel; for so Christ says, "Preach ye the Gospel unto every creature." And this, therefore, is convenient for man because in him, as in a certain little world, are comprehended all kinds of things. Although the same Augustine does not deny that these words may also be otherwise expounded, he warns us to beware, so we do not foolishly think that the sun, moon, stars, and angels above sigh and groan, which some have not been ashamed to imagine. "We must confess," he says, "that the holy angels do service unto us at the commandment of God. But seeing they are now in a blessed state and behold the face of the Father, mourning and sorrowing for our sakes is not convenient for them, lest they might seem to be in a worse state than Lazarus in the bosom of Abraham." Add to this that Paul says, "Every creature is subject to vanity, and not only sighs and groans but shall also be delivered from the bondage of corruption." All which things cannot apply to the nature of angels. But, says Augustine, "We must not rashly pronounce anything; it suffices if we beware of the absurd and foolish opinions of heretics, who have falsely and unadvisedly uttered many things touching the groaning and mourning of creatures." In these words, I think the Manichees among others are noted.
To speak somewhat of Augustine's opinion, whereby he thought that "Every creature" is understood as men, I consider that all mankind is divided into two parts, so that some men are godly and some ungodly. Then it must be sought which of these awaits the revelation of the sons of God with such great desire. I think it will not be said that the ungodly await it, for they care nothing for what shall happen in the world to come. Wherefore there remain only the godly, who, being such, must undoubtedly be called the sons of God. And so it
will follow that only those who await the revelation of the sons of God are the sons of God themselves. Thus, those who desire and are also desired will be all one. It seems Augustine was not ignorant of this, for he says, "The sons of God, seeing they are now oppressed with sundry cares and troubles, earnestly covet a better state, which they hope shall be one day revealed." It often happens that those in heaviness and hard state earnestly desire a quieter state. But if we consider what Paul adds a little after, "And not only it, but we also, who have the first fruits of the Spirit," we shall perceive that godly men, endowed with the Spirit of God, are distinguished from the multitude of other creatures, for so means this particle "Not only."
Although I know some understand by those who have the first fruits of the Spirit not all Christians in general, but only those who abounded in the Spirit at that time, such as the apostles, Paul himself, and a few certain others endowed with the apostolic spirit.
As if it had been said, "The revelation of the glory of the children of God is awaited not only by all the godly but also by us who are endowed most plentifully with the Spirit of Christ," so that the argument is taken from the judgment of the most excellent and wise men, which is of great force either to confirm or amplify. But the apostle does not seem to use that distinction in this place, for before he universally pronounced that we who are of Christ have His Spirit dwelling in us. Neither does he, in mentioning the first fruits of the Spirit, mean to differentiate between the common sort of Christians and the apostles. He called the first fruits of the Spirit the spirit we now have, because in another life we shall reap the full fruits and plentiful commodities thereof. Ambrose, when interpreting that place, "Not only it, but we ourselves also, who have the first fruits of the Spirit," adds straightway, "When he had now spoken of the universal creature, then he speaks of men themselves."
The arguments that led Augustine to avoid the common interpretation of other men are not so weighty and firm that much should be attributed to them. For in that Paul makes insensible things desire our salvation, and for its cause to groan and be in travail, he uses the figure Prosopopoeia or Anthropopathia. They who hold this opinion are not far from the foolishness of heretics, believing absurd things concerning the sun, moon, and stars. Here we are in doubt between two figures; Augustine follows one, thinking every creature signifies man, while we think it to be Prosopopoeia.
The controversy is which of these two figures is rather to be used.
That which best agrees with the words of the apostle and makes his argument more weighty and forceful must be allowed. And seeing the sense we take it in may achieve both, I think the same is rather to be admitted. First, the apostle added, as we noted, "Not only it, but also we who have the first fruits of the Spirit." These words sufficiently declare that he did not previously speak of men but of other creatures. Further, the reason is of great force to advance our redemption, which we await, if we know it to be expected by all sorts of creatures.
Regarding the angels, this exposition seems less clear, for they might seem to be miserable if they should groan or travail for our sakes, whom we must believe to be in a blessed state. However, their felicity does not prove that they are utterly free from all kinds of affections.
Peter, in his first epistle and first chapter, says that they desire to look upon the promises of the prophets, which pertain to the Gospel.
This place should not be read as our interpreter has translated it, "In quem desiderant angeli prospicere," meaning "Upon whom the angels desire to look," but rather "In quae,", meaning "Upon which the angels desire to look." Therefore, they are held with a desire to see those promises fulfilled.
In Zechariah, we read that they, among the myrtle trees, like a troop of horsemen, prayed with great affection for the holy city, that it might be rebuilt. I pass over what we read in the Gospel, that they are in great joy when they perceive sinners converted to repentance; therefore, by an argument of the contrary, they must be grieved at the stubbornness and obstinacy of the wicked. Concerning the souls of godly men departed, no one doubts that they are endowed with singular felicity; yet we read in the Apocalypse that they cry and pray to God to avenge the blood that has been shed and labour with great affection that the clothing of the now corrupted body may one day be restored.
Thus, both to angels and blessed souls, such a felicity is to be ascribed that does not exclude these kinds of affections, which the scripture shows to be appropriate for them. This should be less marveled at, seeing that the scriptures show that God, the very fountain and head of all felicity, is touched with repentance, changes
His mind, and suffers many other things that seem not to be agreeable to His divine nature. However, how these things are to be understood, we do not intend to declare now, nor does this place require it. It shall suffice to say briefly that such an affection may fall even to the angels, as Paul mentions here. Although we cannot yet understand how this does not hinder their happiness, there is no cause to deny that it can be so. When we finally reach that felicity, it shall be manifest to us. In the meantime, let us believe the holy scriptures, which bear witness that the holy angels have such affections.
How shall we understand that they are subject to vanity? Easily enough: indeed, not according to the substance of their nature, but concerning those works God has appointed for them. They are set over cities, kingdoms, and provinces, as Daniel plainly writes. They
are also present with every private person, for Christ says, "Their angels always behold the face of my heavenly Father." The disciples in the Acts of the Apostles said concerning Peter, when he knocked at the door, "It is his angel." Some endeavour to expound this as Peter's messenger. In Genesis 48, "His angel has delivered me from all evil," these things prove that angels, by God's command, serve even private individuals.
But if we inquire to what end angels govern kingdoms, provinces, and cities, and every person, and what their aim is with such great care and diligence, we shall find that their aim is to bring all men to obey their God and King, to acknowledge, worship, and reverence
Him. When this does not occur, and many leave the true service of God, giving themselves to superstition and idolatry, and dishonour themselves with various crimes, the labour of the angels is thwarted, and so they are, in a way, subject to vanity. This will cease when they are discharged from these governments. We must now see how the angels will be delivered from the bondage of corruption. Although their nature is uncorrupt and immortal, their affairs are continually among transitory and mortal matters. They continually uphold and sustain these things or, by God's command, endeavour that they may be taken away and destroyed.
Further, Paul declares to the Ephesians and Colossians that the benefit of Christ also pertains to the angels. In Ephesians 1, he says,
"According to the good pleasure which He had purposed in Himself, even unto the dispensation of the fullness of times, to make all things anew through Christ, both in heaven and on earth." In Colossians 1,
"It has pleased the Father that in Him should dwell all fullness, and by Him to reconcile all things to Himself, and to set at peace through the blood of His cross, both things in heaven and on earth."
Chrysostom interprets this, saying that without Christ, the angels
would have been offended with us, and these two natures, of angels and men, were severed and alienated from each other. Celestial spirits could only hate the enemies of their God; but when Christ became the mediator, men were gathered together again, having one head with the angels and becoming members of the same body.
Therefore, Christ is rightly said to be He by whom we are gathered together.
There may be four reasons why we think creatures are vexed and mourn. The first is that they are wearied with continual labours, serving our daily uses. This often leads to creatures suffering punishment alongside us when we sin grievously, as seen with the flood, Sodom, and the plagues of Egypt. Moreover, there is a certain sympathy or mutual compassion between man and other creatures, causing them to sigh and mourn together in adversity. Lastly, great injury is done to them when they are compelled to serve wicked and unclean men. The prophet Hosea had respect to this when he said in the person of God, "I will take away my wheat, my wine, and my oil, and I will send away my wool and my flax, that they shall not cover thy filthiness." Ambrose supports this in many places, including his epistle to Horantianus, where he shows that every creature sorrows and waits for the appearing of the sons of God. He begins with the soul, which cannot but be afflicted and mourn when it sees itself enclosed in the body, not willingly, but for the sake of Him who made it subject. It was God's counsel that it should be joined with the body to attain some fruits through its use. Paul says in 2 Corinthians that we shall all appear before the judgment seat of Christ to account for the things done in the body, good or evil. He also says in the same epistle that we sigh as long as we are in this earthly mansion, not because we want to be rid of it, but to have it overclothed.
Ambrose cites the Psalms, stating that man is made like unto vanity and that man is altogether vanity. This heaviness and grief come to the soul by reason of the body, which did not come by God's institution but crept in by sin. The body was not given to the soul as a grave or prison but as a fit instrument to accomplish singular acts and excellent enterprises. Ambrose continues, stating that the sun, moon, and stars are wearied with their continual course, and the inferior creatures take pains for our sakes. He says this is not done unwillingly, for they understand that the Son of God took upon Himself the form of a servant for our sakes and procured their life and safeguard by His death. They comfort themselves, knowing that one day they shall be delivered and their labours will end.
If I may declare my judgment, I doubt whether the sun, moon, and stars labour in their courses. Moreover, I think it figurative when
Ambrose says all creatures bear their molestations with a quiet mind because they know Christ suffered for our salvation. Similarly, when he says they are comforted because they understand their labours will end and they will be repaired, it is also figurative. Lastly, he mentions that angels are not glad to punish wicked men, as they are touched with mercy and prefer to adorn them with benefits rather than afflict them with punishments. Christ says in Luke that the angels greatly rejoice over one sinner who repents. Ambrose, expounding this place, says that the sorrow of creatures will endure until the number of those who shall be saved is fulfilled. He interprets being subject to vanity as being mortal and transitory.
Vanity, therefore, is mortality, under which all creatures universally labour, continually wrestling with it. Solomon rightly said, "Vanity of vanities, all is vanity."
The commentaries attributed to Jerome seem not to disagree much with the sayings of Augustine. They interpret "every creature" as the
whole number of saints from the time of Adam, who, together with Adam, sorrowfully wait for the revelation of the sons of God, so that they too, as taught in the epistle to the Hebrews, may be perfected with us. Origen mentions that the soul, the chief part of our mind, laments and sorrows heavily because it is continually compelled to humble itself to serve the manifold and sundry necessities of the body. However, Chrysostom is plainly on our side, confessing that Paul uses the figure Prosopopoeia here, a figure frequently employed in holy scriptures. For example, the Prophets and Psalms often command the floods and the woods to clap their hands, and show the mountains dancing and the hills leaping for joy. These are not literal motions and senses ascribed to lifeless things, but a way to signify that the good they commend is so great that it ought to pertain even to senseless creatures. Similarly, the Prophets sometimes bring in the woods, vines, earth, and other elements lamenting and howling, amplifying the evil they describe with more vehemence. It should not be strange if Paul imitates these phrases of the Prophets, as both are inspired by the same Spirit of God.
It is not hard to understand how our calamities also affect creatures.
When man was judged under the curse, the earth was also condemned to be accursed, compelled to bring forth thorns and briers. The scriptures and experience teach us how the earth has become desolate and unpleasant due to sin. Isaiah says in chapter
24, "The sun shall be confounded, and the moon shall be ashamed."
In the destruction of Babylon, he writes, "The moon and the stars shall give no light, and the sun shall be clothed with darkness."
Concerning heaven, David declares, "The heavens from the beginning are the works of thy hands; they shall perish, but thou endurest. As a vesture shalt thou change them, and they shall be changed." Moses says in the law, "I will give a heaven of brass, and an earth of iron," which came to pass in the time of Elijah when the
heaven was shut up for three and a half years, yielding no rain. The prophet Hosea contrasts this by saying, "I will hear heaven, and heaven shall hear the earth, and the earth shall hear the wheat, wine, and oil, and they shall hear Israel." Scripture everywhere shows how every creature serves godly men. The sea made way for the Israelites; the stony rock gushed out water; heaven gave a cloud and manna; the sun stood still for Joshua and went back for Hezekiah.
All these events can be plainly discerned in Christ alone, in whom all things are wonderfully reiterated. At his birth, the heavens rejoiced and shone by night, angels sang, and a star guided the wise men. At his death, the sun darkened, and everything was enveloped in darkness, stones shattered, the veil was torn, and graves opened. At his resurrection, the earth quaked, and angels attended. At his ascension, a cloud embraced him; and when he returns to judge, the whole world will be shaken, and the powers of heaven moved. After his judgment, there will be a great renewal of all things, as Isaiah says in chapter 30, "It will come to pass that the moon shall shine like the sun, and the light of the sun shall be sevenfold greater."
Is there any injury done to creatures when, without fault, they suffer for the sins of men? Chrysostom answers that they suffer no injury.
He says, "If they were made for my sake, there is no injustice if for my sake they suffer." Furthermore, the concept of right and wrong does not apply to lifeless things and those void of reason. Lastly, if they suffer for our sakes, they shall also be restored with us when our felicity appears. Chrysostom, in his second homily upon Genesis, declares that it is neither unjust nor absurd if the creature suffers some calamities for man's sake. He explains that just as a man's family may suffer when he incurs the displeasure of a king, so too do all creatures, which are man's household, lament and sorrow with him when he sins. He cites scripture showing that every creature was