The Vanity of the Creature
Thomas Horton, D.D. Romans 8:19-23 For the earnest expectation of the creature waits for the manifestation of the sons of God.… We begin with the creature's condition, in these words, "The creature was made subject to vanity." That all the creatures which are in the world, or ever have been since the fall of man, they are for the present in a vain condition: they are vain and subject to vanity. First, take it in its insufficiency, and consider it there. A thing is, then, said to be vain when it does not reach its proper end, nor does that for which it was intended. The creature, in its original ordination and the first appointment of it, was ordained for two ends. The one was the glory of God, and the other was the good of man. Now both of these ends does it in a sort very much come short of; yea, is opposite unto them. Secondly, the good of man. It also fails of this, and is perverted in this particular likewise; and that, again, in a double respect, whether temporal or spiritual. His temporal good, for the preservation of his body, and his spiritual good, for the edification of his soul. The creature has a vanity upon it, so far as it is opposite to either, in the improvement of it. The use which we may make of this observation to ourselves comes to this, namely, to teach us to labour to have the creature sanctified to us; and so in a sort reduced to that estate which at first it was set in. First, the creature is sanctified on God's past by His word; and there is a threefold word of His, which is considerable to this purpose. First, the word of donation. Secondly, the word of benediction. And thirdly, the word of promise. The word of donation, whereby He bestows the creature upon us; the word of benediction, whereby He blesses the creature to us; the word of promise, whereby He makes a tender of this blessing. But prayer helps us to use them conscionably, that those things which in themselves are lawful may not become through our improvement sinful. Secondly. To enjoy them comfortably; for without God's special favour and blessing, though we partake of the things themselves, yet we can relish no sweetness in them at all. Now prayer, it fetches this from Him. And so much may suffice to have spoken of the first piece of vanity of the creature, consisting in its insufficiency and failing of that first end whereunto it was ordained. The second is in regard of its uncertainty, its transitoriness and shortness of continuance. The creature is subject to vanity in this regard also. And so the Scripture does everywhere represent it to us. "The fashion of this world passeth away" (1 Corinthians 7:31; 1 John 2:17). This is the nature of these worldly matters, but as a show and pageant, and there is an end. This it hath a twofold ground for it. First, the sin of man that hath deserved it The heavens and earth are harmless, yet, because they were made for man's sake, they bear the tokens of God's wrath against man for his sin (Isaiah 24:5). Secondly, God's counsel that hath so ordained it. God has cursed the earth for man's sake, and thereby brought destruction upon it. The consideration of this point is thus far useful to us. First, it teaches us from hence to put no stress or confidence in the creature. "When riches increase, set not your heart upon them" (Psalm 62:10). Secondly, is the creature thus subject to vanity in regard to the transitoriness of it, then let us hold ourselves so much more to the Creator, in whom is no vanity, or variableness, or shadow of turning. And so now I have done with the first general part of the text, which is the creature's condition in these words: "For the creature was made subject unto vanity." The second is the cause or occasion of this condition, which is laid down two manner of ways. First, negatively: "Not willingly." Secondly, affirmatively: "But by reason of Him who hath subjected the same in hope." First, take it in the negative, "not willingly" — that is, not of its own proper instinct and inclination; for what the will is in things rational, that the inclination is in things natural, and the one is by a borrowed speech transferred to the other here in this place. The creature of its own accord is not subject to vanity, forasmuch as every thing naturally desires the preservation of itself. So that this is that which is here observable of us, that the vanity of the creature, it is accidental and preternatural to it; and therefore is afterwards in this chapter called "bondage," which is an unwilling subjection. First, in the failing of its first end, for which it was made. This is preternatural to it. The creature in its first institution was made in reference and subordination to man, and so naturally does delight to be useful and serviceable to him for his good, and especially, and above all things, for the good and welfare of his soul. But now for to be a slave to his lust and instrumental to his execution of wickedness, as sometimes it proves to be through man's corruption, this is a thing which is directly contrary to its nature and disposition. It is so likewise in regard of the uncertainty and transitoriness of it. It is subject to vanity thus, not willingly, or of its own accord neither. There was an enmity and kind of reluctancy in their entirest being, and by the law of their first creation they were subject to change and alteration, so that this transitoriness of them is thus far as it were natural to them; but in this sense it is said to be preternatural, so far forth as they do naturally desire the preservation of themselves. If the creature be not willingly subject to vanity in reference to naturals, what a shame is it for men and women to be so in reference to morals! Never were people more vain and willingly subject to vanity than now they are. Vanity in all kinds, and in all expressions of vanity — vanity in our speeches and discourse, vanity in our pastimes and recreations, vanity m our garments and attire, vanity in our houses, and especially vanity in our hearts; we cannot look aside but we behold vanity, and love to do so. The creatures groan under their vanity, but we laugh and sing under ours, which is the highest degree of madness and distemper that can possibly be thought of. And so much may be spoken of that particular: the account of this condition in the negative, "not willingly." The second is in the affirmative: "But by reason of Him who hath subjected the same in hope" — that is, by reason of God the Creator, who for the sin of man cursing the creature hath subjected it to vanity and to corruption. In hope, that is, not irrecoverably, but reserving to it a possibility of returning to its former estate. There are two particulars which are here observable of us. First, for the dispensation itself, that is, the subjecting of the creature to vanity, which is here intimated and implied to be done by God Himself. The creature, it is subjected to vanity for man's sin. And as this holds good in general, so to some persons more especially in particular who do more fully and directly partake of the vanity of the creature in this particular which God threatens to them for their sin. There's a curse which belongs to everything which they deal withal, or have interest in, a curse upon their estates. The ground of this dispensation does proceed from that near relation which is betwixt man and the creature. It may seem a very strange matter that the creature which has done no hurt at all should be thus punished for the sin of man. We know how it is sometimes in the affairs and businesses of men; that some kind of malefactors they are punished not only in their persons, but in their relations, to put the greater terror upon their miscarriages, and to make them more odious. The proper use and improvement of this point to be made by ourselves comes to this: First, to inform and convince us of the great misery which is in sin. Secondly, we see here whom to blame and to find fault withal in the miscarriages of the creatures, and in our own disappointments from them. When they do not prove so serviceable to us in some cases and at some times as we expect and desire they should. And that is even our own selves, who are indeed the proper causes of it. Thirdly, here's matter of just abasement and mourning and humiliation when we shall consider the great mischief which we contract by our sins, not only to ourselves, but to others. Fourthly, we should from hence take heed that we do not willingly wrong the poor creatures or do injury to them. Lastly, as the creatures serve men in their sins, contrary to their natural inclination, even so should men serve God in welldoing against the bent of their natural corruption. The second is the additional qualification of this dispensation in these words, "in hope," where the apostle still speaks of the creature as of a rational person, as he did in the words before. When we speak of hope, it is considerable two manner of ways: either in the subject of it, or in the ground of it; either in the person, or in the condition. Then any are said to be in hope when they are in a hopeful way, or estate; or then any are said to be in hope when they do hopefully conceive of themselves in that estate. Now it is not so much the latter as the former which seems to be here intended. First, because this vanity, which is now upon it, is only accidental and occasional. It is not from any demerit in itself, but only from the sin of man, as we have formerly shown. Now that vanity, which was only accidental, is not likely to be perpetual. Secondly, the sins of men, for whose sake this vanity is inflicted, and from whom it is decreed, they shall some of them be delivered from that vanity which is upon them, therefore there is great cause to believe that the creatures shall also some of them partake of the like proportionable deliverance. And, therefore, thirdly, as another ground of it, we have the promise and Word of God Himself making for it. This may discover to us the different nature of that curse which is inflicted upon the creature, and that judgment which does belong to incorrigible and reprobate persons. We see here the different condition of fallen men and of fallen angels and devils. The one is a condition irrecoverable, while the other is a condition of hope. This should accordingly teach us to lay hold upon this hope which is set before us. Let us take heed of sinning wilfully after we have received the knowledge of the truth. If any time we miscarry, let it be unawares, and against our minds. (Thomas Horton, D.D.) Parallel Verses KJV: For the earnest expectation of the creature waiteth for the manifestation of the sons of God. WEB: For the creation waits with eager expectation for the children of God to be revealed.