VERSE 22: GROANING of CREATION
“For we know that the whole creation groaneth and travaileth in pain together until now.”
This verse introduces the proof of the hope The sentiment of this verse is designed as an illustration of what had just been said.
“For we know”– This is really an expression of Christian knowledge. All unregenerated men are really far from understanding the creation around them; such knowledge is only for the Spirit–taught believer.
“that the whole creation groaneth and travaileth”
Literally: “That all the creation groans together and travails {together}.”–With joint groanings, as it were with one voice.
CREATION: (Grk.–ktisis)–This expression has been commonly understood as meaning the same as “the creature” in vv. 20-21.
This is referring to the whole animate creation; to all living beings; to the state of all created things here, as in a condition of pain and disorder, and groaning and death. Everything which we see; every creature which lives, is thus subjected to a state of servitude, pain, vanity, and death.
GROANS…TRAVAILS: (Grk.–sustenazei…sunôdinei)—Two compound words with the Greek prefix, sun which means, “with, in company with, along with, together with, by, or through..” Both are used only here in the N.T.
Nature, or all creation, is pictured in the pangs of childbirth. All is united in a condition of sorrow. This expression denotes mutual and universal grief. All is united in a condition of sorrow. It is one wide and loud lamentation, in which a dying world unites; and in which it has united “until now.”
There is unrest and crying for deliverance everywhere. It may not understand its trouble, nor even what it wants, but the meaning is that it is fallen, its wishes frustrated, and it is sighing for deliverance. These groans and sorrows are a prophecy of a time of deliverance when “there shall be a new heaven, and a new earth, wherein dwelleth righteousness” (II Peter 3:13).
“travaileth in pain together until now.
Literally: “travails unto the present.”–That is, is in the pains of childbirth; to be delivered of the burden of the curse. To this very hour; and so on till the time of deliverance. Together refers to the common lodging of all creation.
Here Paul represents all creation as sympathizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its present sin-cursed condition. If for man's sake alone the earth was cursed, it should not surprise us that it should share in his recovery. This manner of thought is in harmony with the general teaching of Scripture on the subject.
VERSE 23: FIRST FRUITS OF THE SPIRIT
“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.”
“And not only they”
Literally: “And not only {so}.”–“Not only {so}, but even we our-selves”–that is, as well as the inanimate creation. Not only the creation in general, bu also the creatures who unwillingly suffer, or are perverted and abused through the sins of men.
“But ourselves also”
Literally: “But also we ourselves.”
Paul is referring to true Christians, who are born of the Spirit, and have the foretastes of heaven. We groan within ourselves; under the evils which sin still brings upon us. Not only does the world (creation-–Grk.–kosmos) groan, but also do we Christians, though we do have the first fruits of the Spirit.
“the firstfruits of the Spirit”
Literally: “Having the firstfruit of the Sprit.”
FIRST FRUITS: (Grk.–aparchen)–This Greek word really denotes the “first-fruits of the harvest,” referring to the portion that was first collected and consecrated to God as an offering of gratitude (Deut. 26:2; Exo. 23:9; Num. 18:12). Hence the word means that which is first in order of time.
Here it is referring to the Christians of whom Paul was speaking. They 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. For these believers the Spirit is the first-fruits of our inheritance; a pledge of a rich and full harvest. Here we see a wonderful scene:
1. New creatures in Christ, whose citizenship is in heaven.
2. The presence of the Holy Spirit within them as “first fruits,” of their coming inheritance witnessing of it; giving them a taste of its glory.
3. A state if groaning despite all this;
4. A waiting for bodily redemption.
“even we ourselves groan within ourselves”
Literally: “also we ourselves groan within ourselves–Paul seems to repeat “ourselves” for emphasis. The expression denotes strong internal desire; the deep anguish of spirit when the heart is oppressed with anguish, and earnestly wish for relief.
There is an eager longing for the fuller enjoyment that is promised. under this “body of sin and death,” and under the manifold “vanity and vexation of spirit” that are written upon every object and every pursuit and every enjoyment under the sun. The trouble with most Christians is they are not willing to groan; that is, unwilling to face constantly the fact of being “in a tabernacle,” our earthly body, in which we groan, being burdened, and thus to long for the coming fo Christ in the redemption of their bodies.
“waiting for the adoption”
Literally: “Eagerly expecting adopting.”–Waiting for the full blessings of the adoption.
Christians are adopted into the family of God when they are converted, (v. 15) but they have not yet been admitted to the full privileges of their adoption into the family of God The Fullness of the Adoption, their complete admission to the privileges of the sons of God , shall be in the Day of Judgment (II Cor. 5:10), in the presence of the entire universe, and amidst the glories of the final consummation 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.
Among the Romans, persons who had been privately adopted were often brought forth into the forum, and there publicly acknowledge as their sons by those who adopted them. Likewise, at the resurrection, when the body itself is redeemed from death, the sons of God shall be publicly acknowledge by Him in the great assembly of men and angels.
The Christian is in an unique position, indeed. On the heavenly side (the side of grace), he is “in Christ,” sharing in His risen life, delivered from sin and law; however, on the other hand, he is not yet a partaker of glory, though he is expecting it; awaiting it. However, he is still in an unredeemed body; that is, not yet fitted for heaven.
“the redemption of the body”
Literally: “The redemption of our body.”–Meaning the complete recovery of the body from death and corruption. 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 favor of God, and restored from all his sins and all the evil consequences of the fall.
Paul here is speaking the language of every Christian. The Christia
1. Has joys which the world does not know; but,
2. He has also sorrows;
3. He sighs over his corruption; he is in the midst of calamity;
4. He is going to the grave; and,
5. He looks forward to that complete deliverance, and to that elevated state.
When, in the presence of an assembled universe, the Christian will 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.
From corruption to glory and immortality. When the full adoption comes, we will not have these poor, frail, dying bodies, subject to weakness, sinfulness and decay, but we will have spiritual bodies.
VERSE 24: HOPE OF SALVATION
“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?
“For we are saved by hope”
“For we were saved by hope”–For by (or, in) hope we were saved; not are saved, as it erroneoussly reads in the KJV. .“In hope” would be a better rendering than “by hope.“
We are saved by faith (see I Peter 1:3)–“Blessed {be} the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead..” Understand that it cannot be said that hope is the instrument or condition of salvation. Presently we are supported by hope. Our present expectation of our future glorious condition bears up our spirit under its sufferings, and carries us through all difficulties. We did not receive all the fruits of salvation; however, we were enabled to hope for all, even for the Redemption of the Body. Hope grasps the full salvation, though it is not yet attained. We do not hope for what we have, or see.
SAVED: (Grk.–esōthēmen)–Literally: “were being saved.” The word “saved” here may mean that we are kept, preserved, or sustained in our trials; “by hope.” The Greek tense of this word shows that salvation is already ours. This is referring back to the time of conversion.
Nothing but the prospect of future deliverance would uphold us; and the prospect is sufficient to enable us to bear them with patience. This is the proper meaning of the word “save;” and it is used this way in the N.T. (see Matt. 8:25; 16:25; Mark 3:4; 8:3, 5). Hope sustains the soul in the midst of trials, and enables it to bear them without a murmur.
Our full salvation is now only in hope. Hope of future, everlasting glory; sustaining us in trials, animating us in duty, and leading us to persevere in keeping the commands of God. We are supported and are comfortable in the expectation we have of receiving from the hand of our God all the good we need in the troubles and adversities of this life, and of having our bodies raised from corruption and death at the general resurrection.
“but hope that is seen is not hope”
Literally: “But hope being seen is not hope.”–Hope is a complex emotion, made up of an earnest desire and an expectation of obtaining an object. It has reference to that which is at present unseen.
HOPE: (Grk.–elpidi)–The word “hope” here means the object of hope; that is, the thing hoped for. When the object is seen, and is in our possession, it cannot be said to be an object of hope. For the very meaning of hope is the expectation that something that is now in the future will become present.
Hope that is seen, is not hope; what we have in possession, we do not hope for. We hope for future good, and persevere in the course which is needful to obtain it. As hope signifies the expectation of future good, so it necessarily supposes that the object of it is not yet seen; that is,. not yet enjoyed; for to see, in Scripture language, sometimes signifies to enjoy, as in Job 7:7: “Mine eye shall no more SEE good.” Job 9:25: “My days flee away, and SEE no good; i.e. enjoy no prosperity”. Psa. 50:23: “I will SHOW the salvation of God: I will give that man to enjoy my salvation who walks uprightly.” (Matt. 5:8) “Blessed are the pure in heart, for they shall SEE God; that is, they shall enjoy His favor and blessing.”
“what a man seeth.
“For what anyone sees.” The word “see” is used here in the sense of possessing, or enjoying. What a man already possesses he cannot be said to hope for. what a man sees. What a man already possesses he cannot be said to hope for.
SEE: (Grk.–blepō)–Meaning, “look (on or at); be able to see, gain one’s sight; regard, consider.” The word “see” is used here in the sense of possessing, or enjoying.
“why doth he yet hope for”
Literally: “Why does he also hope?” —What a man actually possesses, how can he look forward to it with anticipation ?
VERSE 25:
“But if we hope for that we see not, then do we with patience wait for it.”“But if we hope for that we see not”
Literally: “But if we hope for what we do not see.”–Men find life, (with its various and unavoidable ills), bearable only by the hope they have of not only getting safely through them, but of enjoying a state of blessedness in the end.
If you take hope away, and then black despair and indescribable wretchedness would be the result. Hope is among the highest mercies of God. Where there is a strong desire for an object, and a corresponding expectation of obtaining it (which constitutes true hope) then we can wait for it with patience; however, where there is a strong desire without a corresponding expectation of obtaining it, there is impatience.
As the Christian has a strong desire of future glory, and as he has an expectation of obtaining it, it follows that he may bear trials and persecutions patiently in the hope of his future deliverance. Paul seems to be dwelling on the thought that compared with our future glory, our present sufferings are light, and but for a moment (II Cor. 4:17). In the hope of that blessed eternity which is before him, the Christian can endure the severest trial, and bear in-tense pain that is placed upon him.
FAITHFUL is He who has promised. Hope is a sort of universal blessing, and one of the greatest which God has granted to man. To mankind, in general, life would be intolerable without it; and it is as necessary as faith is even to the followers of
“then do we with patience wait for it.
Literally: “Through patience we eagerly expect.”– If we hope for a blessed realization to come, we can labor for it and wait for it with patience.
The hopeless soul despairs. Hope is still at the bottom; and therefore man is encouraged to bear up in all the pressures of life. Patient waiting for it is our fitting attitude. Faith, hope and love are the vital parts of the believer’s life. There would be no hope if all were realized. Someday hope will pass away in realization. In fact, both faith and hope will pass away in the glory which shall be revealed in us..