- Quoniam ipsa quoque creatura asseretur
a servitute corruptionis in libertatem gloriæ
filiorum Dei. - Because the creature itself also shall be
delivered from the bondage of corruption into
the glorious liberty of the children of God. - Novimus enim quod creatura universa
congemiscit, et ad hunc diem parturit. - For we know that the whole creation
groaneth and travaileth in pain together until now.
19 For the intent expectation of the creation, etc. He teaches us that there is an example of the
patience, to which he had exhorted us, even in mute creatures. For, to omit various interpretations,
I understand the passage to have this meaning — that there is no element and no part of the world
which, being touched, as it were, with a sense of its present misery, does not intensely hope for a
resurrection. He indeed lays down two things, — that all are creatures in distress, — and yet that
they are sustained by hope. And it hence also appears how immense is the value of eternal glory,
that it can excite and draw all things to desire it.
Further, the expression, expectation expects, or waits for, though somewhat unusual, yet has a
most suitable meaning; for he meant to intimate, that all creatures, seized with great anxiety and
held in suspense with great desire, look for that day which shall openly exhibit the glory of the
children of God. The revelation of God’s children shall be, when we shall be like God, according
to what John says,
“For though we know that we are now his sons, yet it appears not yet what we shall be.” ( 1
John 3:2.)
But I have retained the words of Paul; for bolder than what is meet is the version of Erasmus,
“Until the sons of God shall be manifest;” nor does it sufficiently express the meaning of the Apostle;
for he means not, that the sons of God shall be manifested in the last day, but that it shall be then
made known how desirable and blessed their condition will be, when they shall put off corruption
and put on celestial glory. But he ascribes hope to creatures void of reason for this end, — that the
faithful may open their eyes to behold the invisible life, though as yet it lies hid under a mean garb.
20.For to vanity has the creation, etc. He shows the object of expectation from what is of an
opposite character; for as creatures, being now subject to corruption, cannot be restored until the
sons of God shall be wholly restore; hence they, longing for their renewal, look forward to the
manifestation of the celestial kingdom. He says, that they have been subjected to vanity, and for
this reason, because they abide not in a constant and durable state, but being as it were evanescent
and unstable, they pass away swiftly; for no doubt he sets vanity in opposition to a perfect state.
Not willingly, etc. Since there is no reason in such creatures, their will is to be taken no doubt
for their natural inclination, according to which the whole nature of things tends to its own
preservation and perfection: whatever then is detained under corruption suffers violence, nature
being unwilling and repugnant. But he introduces all parts of the world, by a sort of personification,
as being endued with reason; and he does this in order to shame our stupidity, when the uncertain
fluctuation of this world, which we see, does not raise our minds to higher things.
But on account of him,etc. He sets before us an example of obedience in all created things, and
adds, that it springs from hope; for hence comes the alacrity of the sun and moon, and of all the
stars in their constant courses, hence is the sedulity of the earth’s obedience in bringing forth fruits,
hence is the unwearied motion of the air, hence is the prompt tendency to flow in water. God has
given to everything its charge; and he has not only by a distinct order commanded what he would
to be done, but also implanted inwardly the hope of renovation. For in the sad disorder which
jacob rumans
(Jacob Rumans)
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