followed the fall of Adam, the whole machinery of the world would have instantly become deranged,
and all its parts would have failed had not some hidden strength supported them. It would have
been then wholly inconsistent that the earnest of the Spirit should be less efficacious in the children
of God than hidden instinct in the lifeless parts of creation. How much soever then created things
do naturally incline another way; yet as it has pleased God to bring them under vanity, they obey
his order; and as he has given them a hope of a better condition, with this they sustain themselves,
deferring their desire, until the incorruption promised to them shall be revealed. He now, by a kind
of personification, ascribes hope to them, as he did will before.
21.Because the creation itself, etc. He shows how the creation has in hope been made subject
to vanity; that is, inasmuch as it shall some time be made free, according to what Isaiah testifies,
and what Peter confirms still more clearly. It is then indeed meet for us to consider what a dreadful
curse we have deserved, since all created things in themselves blameless, both on earth and in the
visible heaven, undergo punishment for our sins; for it has not happened through their own fault,
that they are liable to corruption. Thus the condemnation of mankind is imprinted on the heavens,
and on the earth, and on all creatures. It hence also appears to what excelling glory the sons of God
shall be exalted; for all creatures shall be renewed in order to amplify it, and to render it illustrious.
But he means not that all creatures shall be partakers of the same glory with the sons of God;
but that they, according to their nature, shall be participators of a better condition; for God will
restore to a perfect state the world, now fallen, together with mankind. But what that perfection
will be, as to beasts as well as plants and metals, it is not meet nor right in us to inquire more
curiously; for the chief effect of corruption is decay. Some subtle men, but hardly sober-minded,
inquire whether all kinds of animals will be immortal; but if reins be given to speculations where
will they at length lead us? Let us then be content with this simple doctrine, — that such will be
the constitution and the complete order of things, that nothing will be deformed or fading.
22.For we know, etc. He repeats the same sentiment, that he might pass over to us, though what
is now said has the effect and the form of a conclusion; for as creatures are subject to corruption,
not through their natural desire, but through the appointment of God, and then, as they have a hope
of being hereafter freed from corruption, it hence follows, that they groan like a woman in travail
until they shall be delivered. But it is a most suitable similitude; it shows that the groaning of which
he speaks will not be in vain and without effect; for it will at length bring forth a joyful and blessed
fruit. The meaning is, that creatures are not content in their present state, and yet that they are not
so distressed that they pine away without a prospect of a remedy, but that they are as it were in
travail; for a restoration to a better state awaits them. By saying that they groan together, he does
not mean that they are united together by mutual anxiety, but he joins them as companions to us.
The particle hitherto, or, to this day, serves to alleviate the weariness of daily languor; for if creatures
have continued for so many ages in their groaning, how inexcusable will our softness or sloth be
if we faint during the short course of a shadowy life.^259
(^259) The various opinions which have been given on these verses are referred to at some length by Stuart; and he enumerates
not less than eleven, but considers only two as entitled to special attention — the material creation, animate and inanimate, as
held here by Calvin, and the rational creation, including mankind, with the exception of Christians, which he himself maintains.
In favor of the first he names Chrysostom, Theodoret, Theophylact, Œcumenius, Jerome, Ambrose, Luther, Koppe, Doddridge,
(this is not correct,) Flatt, and Tholuck; to whom may be added Scott, Haldane, and Chalmers, though Scott, rather inconsistently
with the words of the text, if the material creation including animals be meant, regards as a reverie their resurrection; see Romans
8:21.