https://youtu.be/J1lwYH8YznA
In our verse-by-verse study of Romans we are in
Rom 8:19; at the phrase translated waits eagerly" the verb is the present middle indicative from the compound "apekdechomai" (eager expectation). In secular Greek the word meant to draw a conclusion, but it was also used to describe waiting for a conclusion to be drawn by someone else.
When it came into Koine Greek the verb meant to wait for someone, and Paul uses it to describe waiting expectantly for a conclusion from God.
In other words waiting to see how God is gong to work it all out. In other words the material universe stands in an attitude of expectation, waiting for God to work out the situation of undeserved suffering for blessing.
This implies that nature knows what we often forget: that God always works all things together for the ultimate good and even though nature is under a curse at the present time, that curse will be removed when Jesus Christ returns at the Second Advent and restores the creation to the former state that it had before Adam's fall.
Between Adam's fall and the Second Advent, the creation is described as suffering under undeserved suffering that is a perfect illustration of blessing by undeserved suffering that is coming up in this paragraph.
God uses creation to explain to the believers who attain spiritual maturity that they can be just as happy in suffering as they are in what we call prosperity and that there is no circumstance in this life that is greater than God's provision for the mature believer who is suffering from undeserved suffering for blessing from God.
"For the eager expectation of the creation) waits eagerly for or, stands in eager anticipation."
The present tense is a customary present that describes what may be expected to occur in the material universe.
This is a deponent verb in the middle voice so it is active in meaning. The material universe produces the action of the verb. The indicative mood is declarative so it views the verbal action from the standpoint of reality.
Next is the accusative singular direct object from the noun apokalupsis (revealing). The word means disclosure, revelation or to reveal something so we have "for the revealing."
This is a reference to the second advent of Jesus Christ where the Church as God's royal family and the Old Testament believers will be presented in resurrection bodies.
The members of the Church receive their resurrection bodies at the exit resurrection and their eternal rewards at the evaluation so they are all decked out. The resurrection of the Old Testament believers occurs at the Second Advent.
Everyone is brought together for a big outing. The "sons of God" is a descriptive genitive plural from "huios (adult sons) plus the possessive genitive of "theos" (God))) with the definite article "ho" (the) making it monadic so it refers specifically to the "Sons of God the Father."
Expanded Translation Rom 8:19; "For the confident expectation of the material universe waits eagerly for the revealing of the sons of the God."
"Sons of the God" refers to God's royal family that is comprised of decorated Church Age believers who receive a resurrection body at the Exit Resurrection, and the Old Testament and Tribulational believers who have died physically who will receive a resurrection body when Jesus returns at the second advent.
Rom 8:20; "For the creature was made subject to futility, not willingly." This begins with the postpositive conjunctive particle "gar"(for) that introduces the reason why the material universe is waiting in eager anticipation for the revealing the sons of God at the Second Advent.
When the Church is presented as the bride a shocking thing is going to occur with regard to nature and the material universe while the wedding feast is occurring. There is going to be a complete and total change, so that when the Church steps outside from the wedding feast it is going to see a restored universe.
When Adam sinned nature was put under the curse- of undeserved suffering-and it continues in that status until the revealing of the sons of God, the bride of Christ and, God's royal family. The next word is the nominative singular subject "ktisis"(creation) with the definite article "ho" (the) "the creation."
Remember that the creation's status in undeserved suffering is an illustration of the mature believer in undeserved suffering. The undeserved suffering is the predicate for great blessing from God.
The verb is the aorist passive indicative of "hupotasso" that means to be subordinated to, to subjected t to, or to be under authority of.
The prefix "hupo" means under authority of; the suffix "tasso" means to be in a military formation. "For the creation (the material universe) was subordinated."
The aorist tense is a constantive aorist that refers to the point in time when Adam sinned that is described in Gen 3:17; as "being cursed," the passive participle of the Hebrew verb "arar" that means that the ground will constantly be cursed because of you."
Undeserved suffering came mankind and to the creation, but God turned the curse into a blessing through Jesus Christ under the principle of what you meant for evil God meant for good.
Through Jesus Christ God was going to turn a conditional relationship with God into an unconditional relationship.
Rom 8:20; the constantive aorist refers to an action extended over a period of time that is comprised of a series of events gathered up into one entirety. This action occurs from the fall of man to the second advent of Jesus Christ.
The passive voice: the material universe receives the action of the verb by sharing in the consequences of Adam's original sin.
The creation was innocent but it suffers along with mankind. The indicative mood is declarative, representing the verbal action from the viewpoint of historical reality.
"To futility" - the dative singular indirect object from "mataiotes" (futility, emptiness, vacuum, purposelessness, and in the Attic Greek, nothingness).
Here the noun does not refer to the vacuum created in the soul from the absence of doctrinal truth as noted in Eph 4:17; but to the state of futility that exists in the creation after the fall. So we translated it, "to futility" that means void of purpose.
Rom 8:20; The creation was recreated perfect but is now void of purpose but "not willingly" the negative "ou" (not) plus an independent nominative singular from the adjective "hekon"(willingly).
"But because of him" the adversative conjunction "alla" (but) that is used to join two contrasting phrase. It sets up a contrast between the futility of man apart from God and the futility of nature apart from God.
Then the preposition "dia" (because) plus the accusative singular of the definite article "ho" that in this case is used as a personal pronoun referring to God the Father, the author of the God's plan for mankind "but because of him."
"Who has subjected it in hope" from the aorist active participle of "hupotasso (subordinated or subjected). The constantive aorist completes the action of the verb in its entirety. The active voice: God the Father produces the action of the verb at the second advent of Jesus Christ.
The participle is circumstantial so we add the word "it" to complete the sentence in English; "it" refers to the material creation. Plus the preposition "epi: and the locative of time from "ellpis" (hope) "in the time of hope."
This is a reference to the Second Advent. The time of hope is the activity of the Second Advent when nature is restored from the curse that is described in Isaiah 35.
Expanded Translation Rom 8:19; "For the creation (the material universe) was subordinated to futility against its own will, but because of him (God the Father) who has subordinated it in the time of hope (the second advent)."
Isa 35:1; "The desert and the wilderness will be ecstatic (qal imperfect of the verb guwl that means to dance around in a circle in great happiness; and the desert will rejoice and blossom"
v2 It will blossom profusely (the qal imperfect of "parach." The verb is repeated for intensity so it means to blossom profusely), it will both rejoice with rejoicing and sing with happiness; the glory of Lebanon will be given to it, the majesty of Carmel and Sharon; they will see the glory of the Lord, the majestic royalty of our God."
The material universe suffered when Adam committed the original sin, and since then the material universe has been in bondage under undeserved suffering, waiting eagerly to be delivered by Jesus Christ at the Second Advent.
The undeserved suffering has great blessing connected with it that will be seen the increase in the production of food during the millennium.
The second advent of Christ introduces His millennial reign in which nature will be restored to its former capacity in the perfect environment of the Millennium.
Therefore the creation anticipates the Second Advent, the time of the revealing of God's sons in resurrection bodies.
Nature shared in the curse of man; therefore nature will share in the glory of God's royal family in resurrection. Nature's subordination to futility is obedience to God's integrity that has linked the mankind's destiny with the creation's destiny.
The corruption and disorder in nature at the present time, represents and parallels the corruption and disorder in mankind from the sin nature and from spiritual death.
The redemption and resurrection of the believer's body is accompanied by the redemption and restoration of the material creation in the Millennium.