cient explanation; only many of them, even Tholuck, Reiche, Meyer, De Wette, err from the truth in this respect, that they would, altogether capriciously, have the extra Christian men excluded from the κτίσις.”

Arguments contra:

The arguments against this position are such as have been urged against the two preceding. Whoever considers the arguments in favor of each of these as of more force than the objections, will find no new difficulty to prevent his accepting this interpretation. On the contrary, several of the difficulties there experienced are obviated; such, for instance, as arise from the phrases αὐτὴ ἡ κτίσις, and πᾶσα ἡ κτίσις, while there is now no omission of the heathen.

A question might here be raised which we have purposely avoided thus far, viz.: whether angels are to be included in the riots. Undoubtedly they are creatures of God; and it is commonly conceded that evil angels at least, are included in the ríos, Rom. viii, 38, 39. But whatever may be said affirmatively on this, we think they should be here excluded; since the holy angels can in no legitimate sense be said to be "subject to vanity," or to be in the "bondage of corruption," from which they may be delivered; nor can it be said that they groan and travail in pain. The phraseology of verse 23, moreover, "and not only they, but ourselves also, which have the first fruits of the Spirit," &c., seems to imply that nothing higher than renewed man was included in the Apostle's meaning, for he there reaches a climax. The evil angels cannot be said earnestly to expect the manifestation of the sons of God; their subjection was of their own will; they are not in a bondage of corruption; nor will they be delivered.

Having thus, at length, inquired into the meaning of xríos in this passage, we proceed with the exegesis. Several of the words and phrases having been already considered, we may pass them very rapidly.

“ Τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται [waiteth for the manifestations of the sons of God]." In what sense àлexôéyeтai is to be taken; and the strict New Testament usage has been

sufficiently indicated. "The manifestation of the sons of God;" the period when their benefits shall be fully disclosed. Each part of this ríos shall be a partaker of these benefits according to its nature and capacities, verse 20. “Maratórηte [vanity]." This word occurs but three times in the New Testament; in both the other cases (Eph. iv, 17; 2 Pet. ii, 18), implying emptiness, folly, but here it is evidently stronger, implying frailty, transientness. This "vanity" and "bondage of corruption," appear to be epexegetical, and are in antithesis with the "glory" of verse 18. It has been translated "idolatry," in consequence of the Hebrew equivalent sometimes having this meaning; in which case it has been interpreted either that man was subjected to idolatry, or that the natural world wast made the object of idolatrous worship. But this interpretation, though it may be included, perhaps, does not meet the requirements of the passage; it does not carry out the contrast between the "creature," and those who "have the first fruits of the Spirit," who are waiting for the redemption of the body. What connection, moreover, would such an interpretation have with the main design of the passage?

σε ὑπετάγη “and' διὰ τὸν ὑποτάξαντα,” from ὑποτάσσω, to arrange or put under, to subordinate, to make subject. The main question here has been whether rov úrоrážava is God or Adam; it being said, on the one hand, that it was man's sin which thus subjected nature to vanity, &c.; and on the other hand, that none but God, the supreme ruler, could thus subject it. The aorist form of the verb clearly refers to some historical event, which must be the fall of man and the curse pronounced by God; but since we do not know that nature would have been thus subjected, simply on the fall without the curse, and since Únoτážas applies much more naturally to him who is the efficient cause, rather than to him who is merely the occasion of the subjection, we should say that it was God who thus subjected the "creature." An objection to this is the use of otá with the accusative, which is used, says Dr. Robinson (Lex. Art. dia), "usually, and in the New Testament, of the moving cause, motive, occasion . that through which one is led to do

With

any act, very rarely of the efficient cause or means." this interpretation of dá, Adam would be the "subjector." But it does sometimes refer to the efficient cause, as John vi, 57 (twice); xv, 3; Rev. xiii, 14 (see Rob. Lex. New Testament, Art. diá, II, 2). We take it, then, that the subjection was by God, but on account of man's sin.

By some the words "not willingly

subjected the same," are inclosed in parenthesis; others inclose the whole verse except "in hope." The meaning is not changed in the slightest.

Verse 21, "&T." (See sup.)

“¿λev0epwdrjσetal," &c. The condition of the "creature," as subject to "vanity" and "corruption," is undoubtedly a bondage from which it longs, as a prisoner, to be "set free."

"els Thy theudepiar," &c.; an example of elliptical expression for "delivered from . . . . and brought into," &c. "The glorious liberty;" original, "the liberty of the glory," a Hebraistic idiom.

Verse 22, "oldaμev ráp," &c.; a repetition in another form, and a confirmation of the preceding sentiment. (See sup.)

σε συστενάζει καὶ συνωδίνει;” words used in the New Testament only in this place. The "whole creation groaneth and travaileth in pain, in all its parts." On ovvwdivet, referring to all things being in travail together, Olshausen well remarks that it "defines still more nearly the nature of the pain; it is compared to that anxious, woful, pain of a woman in travail, which is peculiar in that those who are in labor feel, together with the pain, the secret joy of giving existence to a new being . . . The σʊywôivet indicates, indeed, on the one hand, the greatest height of pain, but on the other, it contains the intimation also that it brings with it the secret cheer of not being purposeless. The birthpangs of the creature give birth to a new and a fairer world!" The pains are those of birth and not of death. σε ἄχρι τοῦ νῦν [until now]," i. e. up to the time of the apostle's writing, but still true, and will be so, until the hope shall become reality.

Verse 23, "Oo póvov dé, àllà,” not only this creature, but something besides. Lachmann omits allà [but], and introduces

husis [we]. None of the changes in the reading, however, have any influence on the thought.

That αὐτὸ has ἡμεῖς usis just following.

σε αὐτοὶ τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες.” understood before it, is evident from the The passage then is, "we ourselves who have the first fruits of the Spirit." The meaning of this has been taken differently, according to the meaning given to ȧлapy. It has been supposed to refer to Paul himself, to the apostles, to those who had first partaken of supernatural influences of the Spirit, and to all Christians. àrapy is literally "the beginning, the first fruits." The word is used of the first fruits of the harvest which were offered to God; compare Rom. xi, 16, with Lev. xxiii, 10-14. As applied to men, see Rom. xvi, 5; 1 Cor. xvi, 15; Jam. i, 18, where those first converted to Christianity are called the first fruits; and hence, it is said that the apostles, or at most, those who were converted immediately after the outpouring of the Holy Spirit on the day of Pentecost, must be meant here. It is said, again, that the first fruits always formed the richest part of the harvest, the first in quality, as well as in time; and hence, it is interpreted by some as applying to those who received power to work miracles, &c.

Another idea connected with the term first fruits, is that it was the earnest or pledge of the coming harvest; the seasons had been propitious, God had blessed their labors, and now in token of gratitude the first fruits are offered to Him; they wait not till the harvest is all gathered in, but they consider that when the first fruits are seen, the harvest is secured; they regard it as a pledge, a token of coming plenty. Christ is said to be "the first fruits of them that slept," in all of these senses; he was the first in time, and the first in rank of those who rose to sleep no more, and his resurrection is the pledge, the token, of ours.

Now we take the word àrapy in this passage as the "first fruits," both in the sense of time, and as a pledge of something more to come, and consider it as applicable to every Christian. The phrase, it is to be observed, is not, "we who are the first fruits of the Spirit," but "we who have the first fruits of the

Spirit." That Christians have the influences of the Holy Spirit is admitted by all, but it is also revealed that they are only the first, that after death we shall receive the full fruition; hence all Christians have now the first fruits; and the very possession of these is an evidence, an earnest to him of this fruition; the full harvest is to be reaped only in heaven. See 2 Cor. i, 22; Eph. i, 13, 14. "The first fruits of the Spirit are such communications of his grace on earth, as fully insure the full enjoyment of God hereafter." (Dr. John Brown.) This interpretation fully agrees with the whole context; and why should we limit that to a few, which the passage will admit of being extended to the larger number?

It has been supposed that the first "ourselves also" refers to recent converts, and that "even [or and, xat] we ourselves" refers to the apostles, but we cannot discover that this rests on any good ground. “¿ avtois Otevάwper [groan within ourselves]." Conf. Paul, Rom. vii, 14, "O wretched man that I am!" 2 Cor. v, 4, "For we that are in this tabernacle do groan, being burdened," &c. Says Haldane, "Their groanings are not such as those of hypocrites, which are only outward; they are from within. They do not always meet the ear of man, but they reach the throne of God." And Stuart, "We groan within ourselves, i. e. internally; not externally. We suppress the rising sigh; we bow with submission to the will of God which afflicts us; we receive his chastisement as children; our frail nature feels it, and we sigh or groan inwardly; but no murmuring word escapes us; we suppress the outward demonstration of pain, lest we should even seem to complain." How beautifully this describes the condition of many a suffering Christian, who would at the same time gladly be freed from this earth, longing "to depart, and to be with Christ."

σε υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν [waiting for the adoption, to wit, the redemption of our body]." The two clauses serve to explain each other. Christians have now, see verses 15, 16, the "Vepa vlodeaias [spirit of adoption]," and "the Spirit itself beareth witness with our spirit