The Groaning of Creation and the Hope of Salvation—Lectionary Reflection for Pentecost 8A/Proper 11 (Romans 8:12-25)

Romans 8:12-25 New Revised Standard Version Updated Edition

¹² So then, brothers and sisters, we are obligated, not to the flesh, to live according to the flesh— ¹³ for if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the body, you will live. ¹⁴ For all who are led by the Spirit of God are children of God. ¹⁵ For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption. When we cry, “Abba! Father!” ¹⁶ it is that very Spirit bearing witness with our spirit that we are children of God, ¹⁷ and if children, then heirs: heirs of God and joint heirs with Christ, if we in fact suffer with him so that we may also be glorified with him.

¹⁸ I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. ¹⁹ For the creation waits with eager longing for the revealing of the children of God, ²⁰ for the creation was subjected to futility, not of its own will, but by the will of the one who subjected it, in hope ²¹ that the creation itself will be set free from its enslavement to decay and will obtain the freedom of the glory of the children of God. ²² We know that the whole creation has been groaning together as it suffers together the pains of labor, ²³ and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. ²⁴ For in hope we were saved. Now hope that is seen is not hope, for who hopes for what one already sees? ²⁵ But if we hope for what we do not see, we wait for it with patience.

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                In the beginning, as God began creating the universe, everything was good. God created humanity, giving to the human creation responsibility for being good stewards of creation (Gen. 1). Unfortunately, we have been less than diligent in our responsibilities. In fact, many humans have viewed creation as if it is nothing more than resources to be developed without any concern for the sustainability of God’s creation. In fact, the current administration has essentially undermined the endangered species so that developers can do with the land and its residents (non-human ones) as they please. Just as long as you don’t kill the bear, you can destroy its habitat so that more oil can be drilled. It’s no wonder that creation groans as it awaits its redemption.

                As we navigate the season after  Pentecost, we are spending time in Paul’s letter to the Romans (the second reading, Revised Common Lectionary). As we’ve worked through the letter, we have heard Paul speak to questions about the law of sin and death, and the hope of the resurrection in Christ. Paul writes in the opening verses of Romans 8 that those who live according to the flesh face death, but to set one’s mind on the Spirit and the things of the Spirit is life. So, which will you choose? The path of death or the path of life? Paul answers that question by reminding his readers that because they belong to Christ, the Spirit dwells within them.

                Having been reminded that we belong to Christ and therefore share in his resurrection, Paul continues in verse 12 by declaring: “So then, brothers and sisters, we are obligated, not to the flesh, to live according to the flesh—  for if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Rom. 8:12-13). Therefore, if we are led by the Spirit, we are children of God. To be in Christ is to be a member of God’s family. That is, in Christ we have received a spirit of adoption, so we are no longer slaves, living in fear. We are adopted children of God. Whereas we once lived without freedom, we have now been set free in Christ to take up our new status as adopted members of God’s family. When Paul first speaks of our status as children of God in verses 14-15, the word translated children of God is literally “sons of God.” However, in verses 16 and 17 Paul switches to the inclusive tekna, making it clear that both women and men are adopted into the family. As such, we can now cry out to God, “Abba! Father!” When we do this, it is the Spirit who dwells within us that bears witness to this new status as being children of God. Here is the kicker: because we have been adopted into the family of God, we are numbered among God’s heirs. Indeed, we are joint heirs with Christ.

                Before we get all excited about being adopted into the family and being named joint heirs with Jesus, we need to know that with this new status comes the possibility of suffering. Yes, we will share in Christ’s glory (resurrection), but as Paul has intimated earlier in the letter, we will also share in his sufferings. When Paul speaks here of sharing in Christ’s sufferings, we have an example of his apocalyptic vision of the world. It is a reminder that adoption into God’s family doesn’t free us from the suffering that is part of living in this world. This pertains both to the human children of God and creation itself.

                Having introduced the possibility of suffering being part of the reality of being members of God’s family, Paul contrasts this possibility with the glory that is to come. The sufferings of the present are nothing compared to the glory that has been revealed to us (vs. 18). It is at this point, in verse 19, that Paul brings creation into the conversation. Here is a reminder that the human creation is not separate from creation itself. We are but one part. Creation has an interest in the revealing of the children of God, for it will experience redemption along with the children of God.

In verses 20-21, Paul makes an interesting claim regarding the linking of humanity and the larger creation, stating: “The creation was subjected to futility, not of its own will, but by the will of the one who subjected it, in hope ²¹ that the creation itself will be set free from its enslavement to decay and will obtain the freedom of the glory of the children of God.” The key phrase here states that creation will be “set free from its enslavement to decay” when the children of God experience the “freedom of glory.” In Paul’s view, creation is also fallen, and is so because of its connection to humanity. We’re in this together, which is why suffering exists. But there is good news, as Sarah Lancaster points out: “Paul, though expects restoration to come, not by military conquest and imperial control, but through the children of God. As the gospel spreads, the children of God become known, and they reflect God’s glory, which is not like the glory sought in hierarchical social relations” [Lancaster, Romans, Belief, p. 144]. If I understand her point correctly, the children of God (is that not who we are supposed to be?) have a responsibility to set creation free from its bondage to decay? Thus, creation care is a Christian responsibility, making issues like climate change a gospel issue.

So, we read Paul declaring that creation has been groaning as in labor pains as it looks to the future that is to be revealed (apocalypses) through the presence of the children of God. Here we have a vision of something new breaking into our reality, transforming and restoring creation to its original purpose. Again, we are reminded of our connection to creation when Paul diagnoses our condition as we groan inwardly as we await our adoption and the redemption of our bodies.

                The reading concludes with a word of hope. It is in hope that we have been saved (what does it mean to be saved?). Might salvation have this-world implications? But, Paul reminds us that hope is not something that has been realized in the present; otherwise, it wouldn’t be hope. So, hope, like faith, involves trust that creation, and along with it, we will be saved/restored/healed. How is this possible? According to Paul, all of this is connected to our adoption as God’s children. It is, as Karl Barth suggests, reminding us that we share in the promise of God to Abraham:

Like Abraham (iv.13), we are heirs of the promise, heirs of the world which God has blessed and made good, heirs of the eternal life and being and having and doing of God Himself, which, because of sin, had become invisible and indescribable, unreal and impossible. Living in the flesh, we await and hope for resurrection; we await our body with its new predicates. Of this hope our present life is the reflection, impress, and witness. Pledged to hope, our life finds there its goal. [Barth, Epistle to the Romans, p. 300].

Having been given the promise of the hope of the resurrection of our bodies, let us claim our inheritance, as heirs of God, and joint-heirs with Jesus, and live accordingly. As Paul concludes our reading, this takes patience, even if it involves a bit of groaning in the meantime.

                Looking at this reading as a whole, it is worth noting that when Paul speaks of salvation, he has more in mind than simply believers getting to heaven. While he does speak of the resurrection of the body, he ultimately has in view a more cosmic form of redemption. Paul isn’t thinking here of a future removal from creation, but rather its restoration. This is why the idea of the rapture doesn’t fit with Paul’s eschatology. He isn’t envisioning a departure to heaven but a reclaiming/healing of creation.  The implication must be that we have been entrusted with the stewardship of creation, as revealed in Genesis 1.