Chapter # 8 Paragraph # 3 Study # 8
December 4, 2007
Lincolnton, N.C.
(365)
1769 Translation:
22 For we know that the whole creation groaneth and travaileth in pain together until now.
23 And not only
they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption,
to wit, the redemption of our body.
1901 ASV Translation:
22 For we know that the whole creation groaneth and travaileth in pain together until now.
23 And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for
our adoption,
to wit, the redemption of our body.
- I. The Groaning of Creation.
- A. In spite of "hope", the "whole creation" groans...
- 1. There is some degree of "tension" between the idea of a "living hope" and an on-going "groaning".
- a. Hope can only do so much. Clearly, "hope" does not alleviate physical pain to any noticeable degree. One's mental state does not have a direct impact upon the pain/pleasure sensors in the body. It is true that a glad heart "doeth good like a medicine" and that a broken spirit "drieth the bones", but these are impacts that only indirectly affect the actual nerve centers of the body. So, hope can only do so much. Likewise, "hope" cannot erase emotional, or spiritual, pain. Because these issues are non-physical, they are more deeply affected by one's mental state, but that "depth" does not seem to reach to erasure. There is some mitigation, but hope does not have the ability to completely quench tears or humiliation. Hope can only do so much.
- b. What hope can do is, however, much. There is a good deal of difference between emotional/spiritual pain and despair. Despair is the domain in which hope does its most effective work. Pain can easily lead to despair, but it does not have to. There is no necessary linkage between pain and despair. Pain creates questions that need answers if despair is not to almost naturally follow upon its heels, but answers can stop despair in its tracks. Hope has the answers.
- 2. The "groaning" is, actually, made worse in some ways by hope. It is because one knows that the present is abnormal that "groaning" is more readily on the scene than it could be if the present is all that is to be expected. It is true that one "groans" when the situation is not as the one groaning wishes; but it is also true that one "groans" even more when the situation ought not to be. It is precisely because of the awareness that the situation should be different that the load is heavier than it would be if no such awareness existed. An ox may well "groan" under its burden, but it does not do so with the degree of awareness with which a man would groan under the same load because he is not suited for the ox's load and he knows it.
- B. That the "whole" of creation groans is at the heart of Paul's "everyone knows" theology. For Paul, ignorance is not real, nor the problem. All of creation knows and waits for what it expects (8:19) [this is in harmony with 1:19)]. There is no actual "ignorance" except of the details. There is a general, universal knowledge. Thus, it is not "ignorance" that is the problem. The problem invariably exists under a different umbrella. Sin, as a fundamental twisting of the divine character at every point, is that umbrella. At root, Sin is the twisting of Love into a self-focused concept instead of an other-focused reality. It is the difference between the Sun and a Black Hole. The Sun radiates benefit; a Black Hole pulls all into its own form of oblivion.
- II. The Travailing of Creation.
- A. Paul chose the "birth pangs" metaphor deliberately. God has subjected the entire creation to futility as an aspect of the birth of the Kingdom of God among men. The objective of God in creation is the sharing of His Life with other persons -- the closest God-likeness that God can create. The accomplishment of this objective involves a full-orbed revelation of Himself to creatures of sensibility and knowledge. A full-orbed revelation includes all of that which characterizes God at least in terms of a general perception of every category of character. If, for illustration, God's glory consists of twelve "categories of character", a full-orbed revelation would involve all twelve of those characteristics. Though each of the twelve are infinite in terms of the details, a general knowledge only requires a revelation of the twelve. So, to share His life, God must set up a methodology that will reveal each of the twelve characteristics. It is this to which Paul refers in 9:22.
- B. It is partially the "wrath" issue that created the necessity for the subjection to futility. In addition, there are other issues that are touched in a positive way by "futility". Truth, as to its immutability and complexity, is revealed as "futility" works its havoc. The balance of Justice and Mercy is revealed only in the context of "futility" at work. Etc.
- II. The Groaning of the Believers.
- A. Creation has one identity and ability to express its negative reaction to "futility". Believers have a different identity and ability.
- 1. Even as possessors of the firstfruit of the Spirit, we groan. His ministry to us does not overcome the roots and fruits of "groaning". It was not intended to do so. There is nothing to Jesus' "Blessed are ye who weep now..." if weeping is not a legitimate activity.
- 2.Especially as possessors of the firstfruits of the Spirit, we groan. It is the "taste" of the firstfruit that makes us grimace in distaste at the experience of the futility to which we have been subjected.
- B. The issue to which Paul points continually in this context is "the adoption of sons". This, he says, is the reason that we groan within. And he says that this "adoption" is "the redemption of our bodies". In other words, the "event" called by Paul "the redemption of our bodies" (which almost has to be resurrection in glory) is, in some way, the equivalent of "the adoption of sons". But, it seems that this "equivalency" is not really an "equality", but a "simultaneity" -- it is the "resurrection" that brings the "adoption" to center stage. In other words, the "redemption of the body" is the last "step" in the progression up to the actual point of "adoption" by the Father to the position of "sons". This "point" is the initiation into the actual reign of Messiah over His Father's Kingdom as it constitutes the assignment of Kingdom responsibilities to each of the redeemed according to the outcome of the Judgment Seat of Christ. Thus, the "birth pangs" are finished when the Son returns into our world in power and great glory; and the "cleaning up" that always immediately follows "birth" includes the Judgment Seat.
