Romanos 8
Cosmas Indicopleustes
Romanos 8:19
For the earnest expectation of the creature waiteth for the revealing of the sons of God. For the creation was subjected to vanity not of its own will, but by reason of him who subjected it, in hope because the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. By the creature he here designates the angels, and by the sons of God the human race. By the term apokaradokia (earnest expectation), he represents the creature as straining its neck to scan the distant horizon in hope of descrying some help coming to man. For if the angels had not been subjected to servile ministrations they would not have longed for liberty; for when man had sinned and received sentence of death, they were smitten with sore grief, concluding that all was hopelessly lost; for since man was the bond uniting the whole creation, as well as the image of God, they abandoned after his sentence all hope both of themselves and of the universe, and were unwilling to be his servants and subordinates without resulting advantage. By the words, however, in the passage cited, by reason of him who hath subjected it in hope, the Apostle would have us understand that God did not permit the wish of the angels to prevail, but gave them some hope that they might not despair, but be cheered with the prospect that in the course of time some good would accrue to man — The Christian Topography, Book 2
Romanos 8:19
For the earnest expectation of the creation waiteth for the revealing of the sons of God; and, as if some one was uncertain as to his meaning and asked him: For the sake of what or by doing what, does the creation await this? he proceeds and says: because the creation was subjected to vanity not willingly; as if he said: in this corruptible and mutable world. For this he calls vanity—when creatures by the command of God were ordered to serve even against their will. Whence we learn by the expression not willingly that he is speaking of rational beings, and this is the law laid down for them. Should some one, he then says, put the question, And how again shall they serve, they who now move all things? They do serve, he replies, but as far as concerns the sin of Adam through which he was condemned to death, they could not endure to serve longer and toil in vain on our behalf. But I say this, he adds, on account of him who hath subjected them in hope, this namely, that God has given them a hope that some good will result to men in the course of time, and for this reason they were subjected, and do render service in expectation of their freedom, when men also are freed from death and corruption and these vanities, and shall receive the hope of God, and the glory which is reserved for them. Accordingly he adds: Because the creation itself shall be delivered from bondage, into the liberty of the glory of the sons of God. — The Christian Topography, Book 7
Romanos 8:20
Wherefore the angels did not desist from the ministrations which they rendered to men liable to death and corruption, for the Apostle speaks thus: For the creation was subjected to vanity, not of its own will, that is, they were unwilling to labour and serve to no purpose; but, he goes on to say, by reason of him who subjected it in hope. In what hope? Because, as is quite evident, after the transgression the angels, when they saw that God was not carrying into effect the sentence upon man, but treating him with loving care and providing him with clothing, came to entertain better hopes of man, so that they did not despair of him but ministered in his behalf — The Christian Topography, Book 2
Romanos 8:20
And that the heavenly bodies are moved by the invisible Powers, divine scripture intimates this also, when it says: For the creation was made subject to vanity not of its own will, but by reason of him who subjected it in hope that the creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God; meaning by this, that at the final consummation, the angels shall be delivered from this bondage, and from the ministrations which they render on account of men, for men, having then become immortal and immutable, will no longer be in need of such ministrations — The Christian Topography, Book 9
Romanos 8:20
For the earnest expectation of the creation waiteth for the revealing of the sons of God; and, as if some one was uncertain as to his meaning and asked him: For the sake of what or by doing what, does the creation await this? he proceeds and says: because the creation was subjected to vanity not willingly; as if he said: in this corruptible and mutable world. For this he calls vanity—when creatures by the command of God were ordered to serve even against their will. Whence we learn by the expression not willingly that he is speaking of rational beings, and this is the law laid down for them. Should some one, he then says, put the question, And how again shall they serve, they who now move all things? They do serve, he replies, but as far as concerns the sin of Adam through which he was condemned to death, they could not endure to serve longer and toil in vain on our behalf. But I say this, he adds, on account of him who hath subjected them in hope, this namely, that God has given them a hope that some good will result to men in the course of time, and for this reason they were subjected, and do render service in expectation of their freedom, when men also are freed from death and corruption and these vanities, and shall receive the hope of God, and the glory which is reserved for them. Accordingly he adds: Because the creation itself shall be delivered from bondage, into the liberty of the glory of the sons of God. — The Christian Topography, Book 7
Romanos 8:21
And that the heavenly bodies are moved by the invisible Powers, divine scripture intimates this also, when it says: For the creation was made subject to vanity not of its own will, but by reason of him who subjected it in hope that the creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God; meaning by this, that at the final consummation, the angels shall be delivered from this bondage, and from the ministrations which they render on account of men, for men, having then become immortal and immutable, will no longer be in need of such ministrations — The Christian Topography, Book 9
Romanos 8:21
And the creature itself shall be delivered from the bondage of corruption into the glory of the liberty of the sons of God; that is, the angels themselves shall be delivered and with them the whole creation, when men shall be delivered from corruption and be glorified, and be made immortal, and the sons of God at the world's final consummation, when the form of this world shall pass away, and the resurrection of the dead shall take place — The Christian Topography, Book 2
Romanos 8:21
For the earnest expectation of the creation waiteth for the revealing of the sons of God; and, as if some one was uncertain as to his meaning and asked him: For the sake of what or by doing what, does the creation await this? he proceeds and says: because the creation was subjected to vanity not willingly; as if he said: in this corruptible and mutable world. For this he calls vanity—when creatures by the command of God were ordered to serve even against their will. Whence we learn by the expression not willingly that he is speaking of rational beings, and this is the law laid down for them. Should some one, he then says, put the question, And how again shall they serve, they who now move all things? They do serve, he replies, but as far as concerns the sin of Adam through which he was condemned to death, they could not endure to serve longer and toil in vain on our behalf. But I say this, he adds, on account of him who hath subjected them in hope, this namely, that God has given them a hope that some good will result to men in the course of time, and for this reason they were subjected, and do render service in expectation of their freedom, when men also are freed from death and corruption and these vanities, and shall receive the hope of God, and the glory which is reserved for them. Accordingly he adds: Because the creation itself shall be delivered from bondage, into the liberty of the glory of the sons of God. — The Christian Topography, Book 7
Romanos 8:22
the whole creation groaneth and travaileth together in pain until now, thereby again showing that the whole creation, and especially the angels themselves, are burdened in this state of existence from being subservient to corruption and mutation. For since they are themselves mutable they are constantly absorbed in reflections about mutation, thinking over and hoping for liberty and longing to obtain it; and obtain it they shall, as has been stated, when men rise from the dead — The Christian Topography, Book 2
Romanos 8:32
This is Isaac the co-heir of the promises and the blessings of God given to Abraham his father—who was a type of the sacrifice of the Lord Christ, since for three days he travelled on to death, and afterwards returned alive—who on his own shoulders carried the wood for his own sacrifice, as also the Lord Christ carried his own cross on his shoulder—who died in intention and was given his life by God; he in exchange for whom a ram was slain, and whose father heard these words from God: Because thou hast not spared the son whom thou lovest, so in like manner it has been said with reference to Christ the son of God: Who spared not his own son but has given him up for us all; although the flesh alone is that which has been given for the life of the world, since it is impossible for deity to die; but since the flesh has thus been given, scripture saith that his own son hath been given, because the flesh is a substitute for and a counterpart of the son, after the example of the blessed Isaac. For thus saith the Lord: Abraham rejoiced to see my day, and he saw it, and was glad. — The Christian Topography, Book 5