The Travail 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.… First, to speak of the creature's passion. It groaneth and travaileth in pain. We have a very full expression of the creature's estate in the time of this present world, which is full of misery, and perplexity, and distraction. And this they may be conceived to do in sundry respects. As first, from that hard labour which they are put to for the use of man. The ox, and the ass, and the horse, and such as these, they groan under the pains and travails which they undergo for our accommodation. Secondly, when they are made instruments to man for his sinning, as sometimes they are; there are divers creatures in the world which people choose to the fulfilling of their lusts, their pride, and luxury, and malice. Now in this respect, amongst others, they cannot but be subject to a great deal of trouble and vexation. And then thirdly, as in their service of us, so likewise, which we may take in with it, their dying for our use likewise. Lastly, the great disorder and confusion of all things here below; it does speak this much unto us, "The whole creation travails and groans"; that is, the whole frame and composure of the world, being a world of trouble. And this groaning, it does not so rest in itself, but it is carried to a further end, namely, to make the creature desirous of a better and happier condition, when it shall be freed from its present bondage. Therefore there is added to it another word, which signifies travail. The main use which we are to make of this groaning which at present lies upon the creature, is still to make us sensible and apprehensive of the heavy burden and grievousness of sin. Again, it teaches us also to take notice of God's hand, when it is at any time upon ourselves, and accordingly to be affected with it. And so much may suffice of the first thing considerable of us here in this verse, which is the creature's passion. The second is its compassion. It groans and travails in pain together. Whereby is signified to us the sympathising affection of the creatures which they do sustain in this present condition. First, the creatures do groan and travail in pain together; that is, they do so with us, who have the lordship and dominion over them. First, the creature groans and travails together under our sin. Take notice of that, the very unreasonable creature itself, it does in a sort lament and bewail the sin of man. This is expressed unto us in Jeremiah 12:4. Again, as this sympathising of the creature with us in sin teaches us to lament and bewail sin in ourselves, so it teaches us also proportionably to bewail sin in others, and to have the same affections for them in their sins, as the creatures have for us in ours. The second is their sympathy with us in our misery, and not only with us, but with one another; we will here join them both together. The creatures, they are not only sensible of their own particular bondage, but also of the bondage of each other, and of us to ourselves. Of the bondage of one another (Hosea 2:21). The heavens hear the complaints of the earth, and the earth hears the complaints of the corn, and wine, and oil, etc., of the bondage and misery of us men. Thus the sun was darkened by way of sympathy at the passion of Christ (Joel 1:18). This, it serves to shame the Senselessness and hard-heartedness of many men and Christians in this particular, as wanting this fellow-feeling of the miseries of their brethren. The second is the extent of it, "until now"; that is, from the first fall of man to this present day. This shows us the long continuance of this vanity and misery upon the creature. This misery which the creature does thus groan and travail under hath been a long time upon it. This, it serves to satisfy and compose our minds in all the evils which here in this world we are exposed unto, as no new or strange matter. The third and last thing is the discovery of it, in these words, We know it. Know it? How? First, by the Word of God, even by Divine revelation. Secondly, by common sense, and daily and frequent observation. Thirdly, which is the worst knowledge of all, we know it by woful experience. "And not. only they, but," etc. (ver. 23). These are a further argument which the Apostle Paul here brings to the Romans to confirm the former conclusion; to wit, that there is a future glory to be revealed hereafter in the saints. This he had proved already from the earnest desire and expectation of the creature. But here now he does further confirm it, from that desire which is in believers themselves. And not only they but we, who have the first-fruits of the spirit, even we ourselves, etc. First, the persons mentioned. First, all true Christians whatsoever, they have more or less received the Spirit; not the Spirit in the miraculous gifts of it, but the Spirit in the sanctifying, which is that which is here intended. A Christian is described not so much from his gifts as from his graces, which are most essential to him. This the children of God come to be partakers of upon a twofold account. First, by virtue of God's covenant made with them in Christ. Secondly, by virtue of that union which they have to Christ. This may therefore serve as a trial of our state. We may see what we are, according to this character now before us, as it is imprinted upon us. All true Christians whatsoever, they have more or less received the Spirit. The second point is this, that the Spirit of God in believers is in them in the nature of first-fruits. The first-fruits of the Spirit as it is here expressed. This it is both in regard of the graces of it, and also in regard of the comforts; and according to each of them, in divers and sundry resemblances, as pertinent thereunto. First, in regard of the order, and beginning, and first appearance of them. The first-fruits of the earth are those fruits which the earth first of all produces (Deuteronomy 26:2). We have not the following accomplishments of glory till we have received the first fruits of grace. These must go before the other, and first of all show themselves in us. There must be holiness before there can be happiness. There must be grace before there can be glory. The first-fruits are here in this life. Secondly in regard of their quantity; that is, their smallness and imperfection; we know how the first-fruits under the law, they were but a handful in comparison of the whole, but a small and little portion. Even so it is here in these things, which we now speak of: grace, it is here but a little, and comfort here, it is but small. We have not these things in the fullest measure, but sparingly communicated to us. Therefore we should not be discouraged when we reflect upon ourselves or others, which are near unto us in this particular; God will not cast away the first-fruits which Himself hath wrought in us. Though grace be but small, yet it is grace for all that, and a fruit of His own blessed Spirit, which He will not refuse, but rather make much of. This is not so to be understood as if we should rest ourselves satisfied with these. We must not be always in our first elements and beginnings of goodness. No; but we must labour to come up to perfection, and to proceed from one measure and degree of grace to another. We must not be always in our entrances, but go forward, and make a further progress in the ways of religion. Beginnings are well for beginners, but not for such as are long standers in Christianity. Thirdly, in regard of their signification. The graces and comforts of the Spirit of God here in this life. They are pledges to us of that eternal glory which we shall one day more fully partake of in the kingdom of heaven. Fourthly, in regard of their quality. The first-fruits they are commonly and for the most part the best and choicest, so are the graces and comforts of the Spirit above anything else — above parts, above gifts, above riches, above all outward excellency (Proverbs 3:14, 15). Fifthly, in regard of their influence. The first-fruits, they sanctified the rest as in (Romans 11:16). If the first-fruits be holy, the lump is also holy. Even so does grace make everything else which at any time comes from us. It puts an excellency and loveliness upon it. Men's parts, and estates, and employments; all they are, and all they have, and all they do — it is all sanctified by grace, and made well-pleasing and acceptable to God. Lastly, in regard to their dedication. The first-fruits were consecrated to God, and given to Him; so should all the gifts and graces of God's Spirit which He bestows upon us, we should devote them, and consecrate them, and improve to His honour and glory.. And that is the second part here observable, that the Spirit of God in believers is in them, in the nature of first-fruits. The third and last is this, that those who have received the first-fruits of the Spirit they do long and wait for more, even the full accomplishment of that which is begun in them. First, these first-fruits of the Spirit, they do not stay their longing and satisfy them. That the children of God, they are not satisfied with their beginnings of heaven here, though it be a mercy. The reason of it is this, because they are but small and imperfect. Look as there is a great deal of difference between the first-fruits and the full vintage, between the gleanings and the full harvest. These first-fruits they do not stay their longing. The second is, that they do further increase, and make them more eager. The more that Christians do partake of the comforts of the Holy Ghost in this world, the more earnestly do they desire the accomplishments of glory in the world to come. And there is a double reason for it. First, because the things themselves have so much sweetness and delightfulness in them. If the first-fruits be thus comfortable, what then are the fuller enjoyments? Secondly, their appetite itself is from hence so much the more increased, and thereby more enabled to favour and relish these heavenly delights. Their mouths are hereby put in taste, as I may so express it. This, it serves to give us an account therefore of the temper of men's spirits in this particular. We see whence it is that many people are no more enlarged in themselves with such desires as these. It is because they have no more pre-apprehensions of these things in themselves; which if they had, they would be otherwise affected. Men's desires are conformable to their dispositions, and employments, and exercises, and such things as they are most occupied about. The second is, the actions attributed to those persons, "Groan within ourselves, waiting," etc. (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.