Romans 8:20

Rom 8:20-21. For the creature was made subject to vanity — Mankind in general, and the whole visible creation, lost their original beauty, glory, and felicity; a sad change passed on man, and his place of abode; the whole face of nature was obscured, and all creatures were subjected to vanity and wretchedness in a variety of forms. “Every thing seems perverted from its intended use: the inanimate creatures are pressed into man’s rebellion; the luminaries of the heaven give him light by which to work wickedness; the fruits of the earth are sacrificed to his luxury, intemperance, and ostentation; its bowels are ransacked for metals, from which arms are forged, for public and private murder and revenge; or to gratify his avarice, and excite him to fraud, oppression, and war. The animal tribes are subject to pain and death through man’s sin, and their sufferings are exceedingly increased by his cruelty, who, instead of a kind master, is become their inhuman butcher and tyrant. So that every thing is in an unnatural state: the good creatures of God appear evil, through man’s abuse of them; and even the enjoyment originally to be found in them is turned into vexation, bitterness, and disappointment, by his idolatrous love of them, and expectation from them.” — Scott. “Vanity,” says Macknight, “denotes mortality or corruption, Rom 8:21, and all the miseries of the present life. These the apostle expresses by vanity, in allusion to Psa 89:47, where the psalmist, speaking of the same subject, says, Why hast thou made all men in vain? The truth is, if we consider the noble faculties with which man is endowed, and compare them with the occupations of the present life, many of which are frivolous in themselves, and in their effects of short duration, we shall be sensible that the character which Solomon has given of them is just: Vanity of vanities! all is vanity. And if so excellent a creature as man was designed for nothing but to employ the few years of this life in these low occupations, and after that to lose his existence, he would really be made in vain.” Not willingly — Mankind are not made mortal and miserable on account of their own offence, or the personal misconduct of those who are most deeply affected with it; but by him who subjected them — Namely, God; who, for the offence of the first man, adjudged them to this state of suffering and vanity, Gen 3:17-19; Rom 8:29. In hope, &c. — Nevertheless, they were not by that sentence doomed always to remain subject to that vanity and misery; but a ground of hope is afforded; because, οτι, that, the creature itself — Namely, mankind especially; shall be delivered — Ελευθερωθησεται, shall be set free; from the bondage of corruption — From the state of vanity and misery by which they now abuse themselves, and the inferior creatures, and from the mortality, the dread of which made them subject to bondage all their lives. Into the glorious liberty of the children of God — The glorious freedom which the children of God partly enjoy, and shall enjoy more fully, when all the former things are passed away. It is certain the whole creation would be made inconceivably more happy than it is, if that blessed dispensation by which we are introduced into God’s family, and taught to do our utmost to diffuse good to all around us, were universally to prevail. But the bondage of corruption, being here opposed to the freedom of the glory (as the words ελευθεριαν της δοξης literally signify) of the children of God, must especially signify the destruction of the body by death, and the continuation of it in the grave, and of course the freedom of the glory must signify its resurrection and immortality. When this is effected, “Satan, sin, death, misery, and all wicked creatures, will be consigned to hell; and the rest of God’s creation will appear glorious, pure, beautiful, orderly, and happy; in every respect answering the end for which it was formed, and in nothing abused to contrary purposes. See Rev 20:11-15; Rev 21:1-4. The sufferings of animals, though very many and grievous, yet being unfeared and transient, are doubtless overbalanced by their enjoyments; and to infer an individual resurrection of all or any of them from this passage, is surely one of the wildest reveries which ever entered into the mind of a thinking man. The happy effects produced by the gospel, when extensively successful, even in this present world, may be considered as earnests of the glorious scene of which the apostle speaks: but the general resurrection, and the state which follows, were especially, and indeed exclusively meant, for then only will the children of God be manifested as such, and be separated from all others.” — Scott.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Rom 8:20. Ματαίοτητι, to vanity) whence the first of believers, whom the Scriptures commend, was called הבל, Abel [vanity]. Glory is opposed both to vanity and corruption; and the greatest vanity is idolatry, ch. Rom 1:21; Rom 1:23. Vanity is abuse and waste; even the malignant spirits themselves have dominion over the creature.—ὑπετάγη, was made subject) In the passive voice, with a middle signification, though it has however in it somewhat of the figure, personification.—οὐχʼ ἐκοῦσα, not willingly) For in the beginning it was otherwise: thence it is that the creature would rather be made subject to Christ [“Thou hast put all things in subjection under His feet”], Heb 2:7-8.—διὰ τὸν ὑποτάξαντα, on account of [propter: owing to] Him who hath subjected) that is on account of [by reason of] God, Gen 3:17; Gen 5:29. Adam rendered the creature obnoxious [liable] to vanity, but he did not subject it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_8:20-21. Ground of this longing.

τῇ ματαιότ.] Prefixed with emphasis: vanitati, to nothingness. The substantive (Pollux, vi. 134) is no longer found in Greek authors, but frequently in the LXX. (as in Psa_39:6). See Schleusner, Thes. III. p. 501. It indicates here the empty (i.e. as having lost its primitive purport, which it had by creation) quality of being, to which the κτίσις was changed from its original perfection.

ὑπετάγη] was subjected, was made subject to, as to a ruling power formerly unknown to it. This historical fact (aorist) took place in consequence of the fall, Gen_3:17. Comp. Beresh. rabb. f. 2, 3 : Quamvis creatae fuerint res perfectae, cum primus homo peccaret, corruptae tamen sunt, et ultra non redibunt ad congruum statum suum, donec veniat Pherez, h. e. Messias. See also Zahn, p. 532. The reference to an original ματαιότης, introduced even by the act of creation (Theodoret, Grotius, Krehl, Baumgarten-Crusius, de Wette, and Köster), is historically inappropriate (Gen_1:31), and contrary to οὐχ ἑκοῦσα, ἀλλὰ κ.τ.λ., which supposes a previous state not subject to the ματ. Further, since the ὑποτάξας is subsequently mentioned, the interpretation se subjecit (Fritzsche) is thereby excluded.

οὐχ ἑκοῦσα, ἀλλὰ διὰ τ. ὑποτάξ.] This must occasion their expectation all the more; for their subjection is at variance with their original state and the desire of immunity founded thereon, and it took place invita, et repugnante natura (Calvin, namely, through the guilt of human sin), on account of the subjector (διά with the accusative, comp. on Joh_6:57), that is, because the counsel and will of the subjecting God (the contrast to ones own non-willingness) had to be thus satisfied. The idea of another than God in τὸν ὑποτάξ. (Knatchbull and Capellus: Adam; Chrysostom, Schneckenburger, Bisping, and Zahn: man; Hammond and others, quoted by Wolf: the devil) is forbidden by the very absence of a defining statement, so that the subject is assumed as well known. According to Gen_3:17, it was indeed man through whose guilt the subjection ensued; but God was the subjector (ὁ ὑποτάξας).

ἐπʼ ἐλπίδι ὅτι κ.τ.λ.] on hope (Rom_4:18) that, etc., may be joined either with ὑποτάξ. (Origen, Vulgate, Luther, Castalio, Calvin, Piscator, Estius, and others, including Ch. Schmidt and Olshausen) or with ὑπετάγη. The latter conjunction brings out more forcibly the ἐπʼ ἐλπίδι; for this contains a new element by way of motive for the expectation of nature. ἐπί, spe proposita, indicates the condition which was conceded in the ὑπετάγη, as it were, the equivalent provisionally given for it, Act_2:24; Xen. Mem. ii. 1. 18, and Kühner in loc.; Ast, Lex. Plat. I. p. 767; Bernhardy, p. 250.

ὅτι] that, object of the hope (Php_1:20); not nam, as it is taken by most expositors, who join ἐπʼ ἐλπίδι with ὑποτάξ.; among others by Schneckenburger, Beiträg. p. 122, who assigns as his reason, that otherwise the αὐτὴ ἡ κτίσις could not be repeated. But that repetition is necessitated by the emphasis of the similarity of the relation, which αὐτὴ ἡ κτίσις has over-against the children of God, for which reason Paul did not write ὅτι καὶ ἐλευθερωθήσεται (in opposition to Hofmanns objection). Besides, the purport of the ἐλπίς had necessarily to be stated, in order to give the ground of the expectation of the κτίσις as directed precisely to the manifestation of the sons of God. The indefinite ἐπʼ ἐλπίδι would supply a motive for its expectation of deliverance in general, but not for its expectation of the glory of the children of God. This applies also against Hofmann, who refers ὅτι κ.τ.λ., as statement of the reason, to the whole preceding sentence, whereby, besides, the awkward idea is suggested, that the subjection took place on account of the deliverance to be accomplished in the future; it had, in fact, an entirely different historical ground, well known from history, and already suggested by the διὰ τὸν ὑποτάξ., namely, the implication of the κτίσις in the entrance of sin among mankind.

καὶ αὐτὴ ἡ κτίσις] et ipsa creatura, that is, the creature also on its part, not merely the children of God. There is simply expressed the similarity; not a climax (even), of which the context affords no hint.

τῆς φθορᾶς] Genitive of apposition: from the bondage that consists in corruption. See Rom_8:23. Incorrectly paraphrased by Köllner: from the corruptible, miserable bondage. At variance with this is Rom_8:20, according to which τ. φθ. cannot be made an adjective; as is also the sequel, in which τὴν ἐλευθ. corresponds to τῆς δουλείας, and τῆς δόξης τ. τέκν. τ. Θεοῦ to the τῆς φθορᾶς. The φθορά (antithesis = ἀφθαρσία, Rom_2:7; 1Co_15:42-50) is the destruction, that developes itself out of the ματαιότης, the κατάλυσις opposed frequently in Plato and others to the γένεσις (Phaed. p. 95 E; Phil. p. 55 A; Lucian, A. 19). Comp. on Gal_6:8. It is not the φθορά in the first instance that makes the state of the κτίσις a state of bondage, as Hofmann apprehends the genitive; but the existing bondage is essentially such, that what is subjected to it is liable to the fate of corruption.

εἰς τ. ἐλευθ.] is the state, to which the κτίσις shall attain by its emancipation. An instance of a genuine Greek pregnant construction. See Fritzsche, ad Marc. p. 322; Winer, p. 577 [E. T. 776].

τῆς δόξης τ. τ. τ. Θ.] Likewise genitive of apposition: into the freedom which shall consist in the glory of the children of God, i.e. in a glory similar thereto (by participation in it); not, as Hofmann thinks: which the glory of the children of God shall have brought with it. If, with Luther and many others, including Böhme and Köllner, τῆς δόξης be treated as an adjective: to the glorious freedom, we should then have quite as arbitrary a departure from the verbal order, in accordance with which τῶν τέκν. belongs most naturally to τῆς δόξ., as from the analogy of the preceding τῆς δουλ. τῆς φθορᾶς. The accumulation of genitives, τ. δόξης κ.τ.λ., has a certain solemnity; comp. Rom_2:5; 2Co_4:4; Eph_4:13, al.

Observe, further, how Paul has conceived the catastrophe, of which he is speaking, not as the destruction of the world and a new creation, but, in harmony with the prophetic announcements, especially those of Isaiah (Isa_35:1-10; Isa_65:17; Isa_66:22; comp. Zahn, p. 537; Schultz, alttest. Theol. II. p. 227), as a transformation into a more perfect state. The passing away of the world is the passing away of its form (1Co_7:31), by which this transformation is conditioned, and in which, according to 2Pe_3:10, fire will be the agent employed. And the hope, the tenor of which is specified by ὅτι κ.τ.λ., might, in connection with this living personification, be ascribed to all nature, as if it were conscious thereof, since the latter is destined to become the scene and surrounding of the glorified children of God. But that ἐλπίς does not pertain to mankind, whose presentiment of immortality, by means of its darkened original consciousness of God (Frommann), does not correspond to the idea of ἐλπίς; comp., on the contrary, Eph_2:12; 1Th_4:13. If, on the other hand, the Gentile hope, cherished amidst the misery of the times, as to a better state of things (according to poets: the golden age of the Saturnia regna), were meant as an image of the Christian hope (Köster), then Paul would have conceived the ἐλευθερωθήσεται as conditioned by the future conversion of the Gentiles. But thus the ἐλπίς would amount to this, that the Gentiles should become themselves children of God, which is inconsistent with Rom_8:19. There, and likewise in Rom_8:21, the sons of God are the third element, for whose transfiguration the κτίσις waits, and from whose glorification it hopes, in Rom_8:21, that the latter shall benefit it alsothe κτίσιςthrough participation therein; and be to it also deliverance and freedom from its hitherto enduring bondage. This is applicable only to the παλιγγενεσία (see on Mat_19:28) at the Parousia.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 8:20 . For creation was subjected to vanity, etc. ματαιότης is not classical, but is often used in the LXX, especially for הֶבֶל . The idea is that of looking for what one does not find hence of futility, frustration, disappointment. ματαιότης ματαιοτήτων is the “vanity of vanities” in Eccl, the complaint of the utter resultlessness of life. Sin brought this doom on creation; it made a pessimistic view of the universe inevitable. ὑπετάγη : the precise time denoted is that of the Fall, when God pronounced the ground cursed for man’s sake. Creation came under this doom οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα : the last words seem best referred to God: it was on account of Him that His righteousness might be shown in the punishment of sin that the sentence fell upon man, carrying consequences which extended to the whole realm intended originally for his dominion. The sentence on man, however, was not hopeless, and creation shared in his hope as in his doom. When the curse is completely removed from man, as it will be when the sons of God are revealed, it will pass from creation also; and for this creation sighs. It was made subject to vanity on the footing of this hope; the hope is latent, so to speak, in the constitution of nature, and comes out, in its sighing, to a sympathetic ear.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_8:20

For the creature was made subject to vanity, etc. In this verse there are three reasons expressed or implied why the creature then waits for the manifestation of the sons of God.

1. That it is now subject to vanity.

2. That this subjection was not voluntary, but imposed by God.

3. That it was never designed to be final

The creature was subjected, (ὑπετάγη, historical aorist: the fact referred to occurred at the fall, when the curse fell on the earth.) To vanity, ματαιότητι. This word expresses either physical frailty or worthlessness, or moral corruption. Here it is the former; in Eph_4:17; 2Pe_2:18, it is the latter. The two ideas, however, are in the Scriptures nearly related. The idea here expressed is antithetical to that expressed by the word glory. It includes, therefore, all that distinguishes the present condition of the creature from its original state, and from the glorious future in reserve for it. What is expressed by ματαιότης, is in Rom_8:21 expressed by φθορᾶς, corruption. What the apostle here says of the creature, was familiar to his Jewish readers. Their Rabbis taught that: Quamvis creatae fuerint res perfectae, cum primus homo peccaret, corruptae tamen sunt, et non redibunt ad congruum statum suum, donec veniat Pharez, i.e. Messias. See Eisenmenger. This subjection of the creature, the apostle says, was not ἑκοῦσα, not willingly, not of its own choice. It was neither by the voluntary act of the creature, nor in accordance with its own inclination. The inanimate creature was a passive sufferer, sharing in the curse which fell on man for his apostasy. But by reason of him who faith subjected, ἀλλὰ (on the contrary) διὰ τὸν ὑποτάξαντα, on account, i.e. in accordance with the will of Him who rendered it subject. It was the will of God, not of the creature, which caused the creature to be subject to vanity. While this can be said with the strictest propriety, of the material and irrational creation, it cannot properly be said of sinners. Their subjection to the bondage of corruption was by their own voluntary act, or by the voluntary act of their divinely constituted head and representative. The subjection of the creature to vanity, however, was not final and hopeless; it was ἐπ ̓ ἐλπίδι. These words may be connected either with ὑπετάγη or with ὑποτάξαντα: the creature was subjected in hope; or, on account of him subjecting it in hope. In either case the sense is the same. The subjection was not a hopeless one. By giving ὑπετάγη a middle sense, and connecting, ἐπ ̓ ἐλπίδι therewith, we have the beautiful idea, that the creature submitted to the yoke of bondage in hope of ultimate deliverance. Subjecit se jugo, hac tamen spe, ut et ipsa liberetur tandem ab eo. Koppe. Obedientiae exemplum, says Calvin, in creaturis omnibus proponit, et eam addit ex spe nasci, quia hinc soli et lunae, stellisque omnibus ad assiduum cursum alacritas; hinc terrae ad fructus gignendos sedulitas obsequii, hinc aeris indefessa agitatio, hinc aquis ad fluxum promptus vigor, quia Deus suas quibusque partes injunxit; nec tantum praeciso imperio quid fieri vellet, sed spem renovationis intus simul indidit.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

God would not make the world subject to everlasting curse, for the sin of man, but gave it hope that it should be restored.

Not by their natural inclination.

That they should obey the Creator’s commandment, whom it pleased to show by their fickle estate, how greatly he was displeased with man.

Is subject to a vanishing and flitting state.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For the creature--"the creation."

was made subject to vanity, not willingly--that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he adds

but by reason of him who hath subjected the same--"who subjected it."

in hope--or "in hope that."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. For the creature was made subject to vanity] The Gentile world were subject to vanity of mind; but how? not willingly, but by reason of him who hath subjected the same. May we not say, it became vain willingly, but was made subject to vanity unwillingly? For, let us recur to the origin of Gentilism, the confusion of languages, by reason of the attempt to build the tower of Babel; and though there are some passages in the gloss of the Targumists upon this matter that are sufficiently ridiculous, yet as to their scope and design they are worthy of notice. "They said, Go to, let us build us a city and a tower, and let its head reach unto the top of heaven; and let us make a house of worship in the top of it; and let us put a sword in his hand that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole earth." It is an ancient tradition among the Jews, that this tower was built on an idolatrous account. The confusion of tongues, by which true religion was lost in the world, is a proof that the builders of this tower sinned against God in the highest degree. They were inclined to vanity, i.e. idolatry, WILLINGLY; but they were subjected to vanity UNWILLINGLY; for this proceeded from the just indignation and vengeance of God. From this time the world lay under heathenism till the bringing in of the Gospel, upwards of 2000 years after. See Lightfoot.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20. For to vanity has the creation, etc. He shows the object of expectation from what is of an opposite character; for as creatures, being now subject to corruption, cannot be restored until the sons of God shall be wholly restore; hence they, longing for their renewal, look forward to the manifestation of the celestial kingdom. He says, that they have been subjected to vanity, and for this reason, because they abide not in a constant and durable state, but being as it were evanescent and unstable, they pass away swiftly; for no doubt he sets vanity in opposition to a perfect state.

Not willingly, etc. Since there is no reason in such creatures, their will is to be taken no doubt for their natural inclination, according to which the whole nature of things tends to its own preservation and perfection: whatever then is detained under corruption suffers violence, nature being unwilling and repugnant. But he introduces all parts of the world, by a sort of personification, as being endued with reason; and he does this in order to shame our stupidity, when the uncertain fluctuation of this world, which we see, does not raise our minds to higher things.

But on account of him, etc. He sets before us an example of obedience in all created things, and adds, that it springs from hope; for hence comes the alacrity of the sun and moon, and of all the stars in their constant courses, hence is the sedulity of the earth’s obedience in bringing forth fruits, hence is the unwearied motion of the air, hence is the prompt tendency to flow in water. God has given to everything its charge; and he has not only by a distinct order commanded what he would to be done, but also implanted inwardly the hope of renovation. For in the sad disorder which followed the fall of Adam, the whole machinery of the world would have instantly become deranged, and all its parts would have failed had not some hidden strength supported them. It would have been then wholly inconsistent that the earnest of the Spirit should be less efficacious in the children of God than hidden instinct in the lifeless parts of creation. How much soever then created things do naturally incline another way; yet as it has pleased God to bring them under vanity, they obey his order; and as he has given them a hope of a better condition, with this they sustain themselves, deferring their desire, until the incorruption promised to them shall be revealed. He now, by a kind of personification, ascribes hope to them, as he did will before.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) For the creature.—The Apostle gives the reason for this earnest expectation in the present state of nature; pointing out what creation is. If creation were perfect, and were fulfilling the noblest possible purpose, there would be no cause for looking forward hopefully to the future.

Was made subject to vanity.—“Vanity” = “emptiness” or “nothingness.” Creation is fulfilling an unworthy instead of a worthy and noble end. (Comp. Gen_3:17-18.) It was made subject to this “not willingly,” i.e., by its own act or with its own concurrence, but “by reason of Him who hath subjected the same,” i.e., in pursuance of the sovereign purpose and counsel of God. The one thing which takes out the sting from this impoverished and degraded condition is Hope.

It is needless to say that this is not Darwinism, but it is easily reconcilable with evolution. Indeed, such a theory seems to give it additional force and emphasis. It helps to bring out both the present “vanity” and hope for the future, and to show both as parts of one “increasing purpose” widening through the ages. “Allowing for irregularities and fluctuations, on the whole, higher and higher forms of life have appeared. There has been unquestionably an enormous advance between the times of the Eozoon Canadense and our own. And, further, we have to notice that a new kind of progress, of far greater intrinsic importance than mere physical improvement, has of late appeared. I mean intellectual and moral progress, as it is seen in man. . . . And this progress, I would say, is most important in our argument as to the character of God, for it is full of promise of far better things than this sad world has ever seen. It points most decidedly to a supremacy of the power for good, and a great hope of final happiness for our race.” (Rev. S. T. Gibson, Religion and Science, p. 34.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. was made subject] Apparently, at the Fall. Not that there was no animal suffering and death previously. God pronounced His creation “good;” but this “goodness” may mean only goodness in respect to its then work and purpose; and this may have included death and suffering, as in fact it seems to have done. (1Co_15:21 refers to human death, as that alone is in question there.) From Gen_3:17-19 we find that some change for the worse passed over man’s abode when he fell; a change impossible now to define. But it may be that all distress and failure in creation are, in the sight of the Eternal, connected with the entrance of sin, whether or no they have followed the Fall in order of time.

vanity] Same word as Eph_4:17; 2Pe_2:18. The word means evil, whether physical or moral, regarded as (what all evil ultimately proves to be) delusion and failure.

not willingly] See note just above on “The Creature.” The word here implies merely the absence of personal wrong and demerit in the subject of the change.

by reason of him, &c.] Who was this? It is very difficult to decide whether it is (a) the Tempter, who procured the Fall; (b) Man, who fell; or (c) the Judge who punished the Fall. But we incline to the latter, because the next words point to Hope in a way that suggests the connexion of a Promise with the subjugation.—The sin-caused “vanity” was thus inflicted “by reason of” the righteous doom of God.

in hope] These words form a brief clause by themselves.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the creature was made subject to vanity,.... This designs the vanity and emptiness of the minds of the Gentiles, who were without God and Christ, and the Holy Spirit, without the law and Gospel, and grace of God; also the vain conceits they had of themselves, of their wisdom, knowledge, learning, and eloquence; likewise their vain philosophy, particularly their gross idolatry, their polytheism, or worshipping of many gods; together with their divers lusts and vices, to which they were addicted, to such a degree, that they might be truly said to be made subject thereunto, being under the government of these things, slaves unto them, and in such subjection, as that they could not deliver themselves from it; though it is said,

not willingly, but by reason of him who hath subjected the same in hope. Though they were willingly vain, yet they were not willingly made subject to vanity; they willingly went into idolatrous and other evil practices, but the devil made them subject, or slaves unto them; he led them captive at his will, and powerfully worked in them, by divine permission, so that they became vassals to him, and to their lusts; for he seems to be designed, "by him who hath subjected the same", and not Adam, by whom sin entered into the world.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

Ver. 20. Subject to vanity] The creature is defiled by man’s sin, and must therefore be purged by the fire of the last day; as the vessels that held the sin offering were purged by the fire of the sanctuary.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For the creature - The renewed creature; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption, that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God.

Subject to vanity - The word “subject to” means placed in such a state; subjected to it by the appointment of another, as a soldier has his rank and place assigned him in an army. The word “vanity” here ματαιότης mataiotēs is descriptive of the present condition of the Christian, as frail and dying; as exposed to trials, temptations, and cares; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity. More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed; his affections wander; his life is a life of vanity and vexation.

Not willingly - Not voluntarily. It is not a matter of choice. It is not what is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as Rom 7:15-24.

But by reason - By him διά dia. It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it.

Who hath subjected the same - Who has appointed his people to this condition. It is his wise arrangement. Here we may observe,

(1) That the instinctive feelings of Christians lead them to desire a purer and a happier world, Phi 1:23.

(2) That it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance.

(3) Their lot in life; their being subjected to this state of vanity, is the arrangement of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to heaven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them:

Christians are subjected to this state to do good to their fellow sinners. They remain on earth for this purpose: and this should be their leading aim. By their remaining here the power of the gospel is shown in overcoming their sin; in meeting their temptations; in sustaining them in trial; and in thus furnishing living evidence to the world of the power and excellency of that gospel. This could not be attained if they were removed at once to heaven. It furnishes occasion for some interesting exhibitions of character - for hope, and faith, and love, and for increasing and progressive excellence. It is a proper training for heaven. It brings out the Christian character, and fits it for the skies. There may be inestimable advantages, all of which we may not see, in subjecting the Christian to a process of training in overcoming his sins, and in producing confidence in God, before he is admitted to his state of final rest. It is fit and proper that he should engage here in the service of Him who has redeemed him. He has been ransomed by the blood of Christ, and God has the highest claim on him in all the conflicts and toils, in all the labors and services to which he may be subjected in this life.

In hope - See the note at Rom 5:4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If these words be understood of the world, and all the creatures therein contained, then they show the creature’s present condition; it is

subject to vanity, and that, either in regard of its insufficiency, it falling short of that for which it was first created and ordained; then a thing is said to be vain, when it doth not answer or reach its proper end: or in respect of its transitoriness and uncertainty, of which see 1Co 7:31; Heb 1:11,12; 1Jo 2:17. The next verse tells us it is subject to the bondage of corruption as well as vanity. Now this must needs be an unwilling subjection, therefore it is here said it is not subject willingly, i.e. of its own accord, or of its proper instinct and inclination. What the will is in those that are rational, the inclination is in those things that are natural; how comes it then into this condition? The next clause tells us, it is

by reason of him who hath subjected the same in hope: i.e. God, for the sin of man, hath cursed the creature, and subjected it to vanity and corruption: see Gen 3:17; 4:12; Lev 26:19,20. And though he hath done this, yet there is ground to expect and hope that the creature shall return again to its former estate wherein it was created; that it shall be delivered and restored into a better condition, as in the next verse. Those that by the creature understand the Gentile world, give a different interpretation of these words; they say that the Gentiles are made subject to vanity, i.e. to idolatry, or a vain, superstitious worship, (idols are called vanities, Act 14:15), or to a miserable, wretched estate; that (as Hesychius notes) is the import of the word vanity. And this not so much of their own accord, or by their own free choice, but by the power and malice of Satan, to whom they are justly given up of God; he rules in their hearts, carries them captive at his will, subjects them to all villany and misery. And it is reasonable to suppose of these poor heathens, that they are willing to be rescued (at least some, and a considerable number of them) from under this vanity and slavery, as it is said, Rom 8:22.

Question. But if he that thus subjects them be the devil, how is he said to do this in hope?

Answer. These words, in hope, belong to the end of the former verse; all the rest of this verse being read or included in a parenthesis: q.d. The creature attends the manifestations of the sons of God in hope: meanwhile it is subject to vanity, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. To vanity—To a mortal perishableness in contrast both to Adamic immortality and future glorification.

Not willingly—By the primal sentence, against all its own upward aspirations, (Gen_3:17-19.) The word willingly implies that it is not the material or the animal creation that is described, but the human in general, though the Christian is the special subject.

By reason of him— Said reverentially of God. Man is subjected to vanity under the laws of material nature on account of God’s primeval sentence upon the race for sin. In hope, through a promised renovator, (Gen_3:15,) of the final renovation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 20, 21. For the creature (or, creation, as before) was subjected to vanity, not willingly, but by reason of him who subjected it in hope. Because (or, that; i.e. in hope that) the creature (or, creation) also shall be delivered from the bondage of corruption into the liberty of the glory of the sons of God. The aorist upetagh ("was subjected") seems to imply that the present "vanity" and "bondage of corruption" were not inherent in the original Creation, or of necessity to last for ever. Thus the assertions of Genesis 1 and Ge 31, stand unshaken, viz. that in the beginning God created all things, and that all at first was "very good." The ideas, resorted to in order to account for existing evil, of matter (ulh) being essentially evil, and of a dhmiourgov , other than the Supreme God, having made the world, are alike precluded. It might serve as an answer to the argument of Lucretius against a Divine origin of things"Nequaquam nobis divinius esse paratam Naturam rerum, tanta star praedita culpa

Why the "creature" was thus "subjected" is not here explained. No solution of the old insoluble problem of tote kakon is given. All that is, or could be, said is that it was dia toxanta , meaning God. It was his will that it should be so; this is all we know; except that we find the beginning of evil, so far as it affects man, attributed in Scripture to human sin. But he so subjected his creation in hope. This expression may refer to the protoevangelium of Gen_3:15, or to the never-dying hope in the human heart; to either or to both. The latter idea is expressed in the myth of Pandora"s box. Further, the creature is said to have been so subjected "not willingly" (ouc ekousa). No sentient beings acquiesce in suffering; they resent evil, and would fain flee from it. Man especially unwillingly submits to his present bondage. When in ver. 21 the hope is expressed of the creature (or creation) itself being eventually freed from the present bondage of corruption, it may be that the human part of creation only is in the writer"s eye; but it may be also (there being still no expressed limitation of the word ktisiv) that he conceives a final emancipation of the whole creation from evil. (cf. Eph_1:10 1Co_15:23-27 2Pe_3:13) But if so, it is not said that the peculiar glory of the sons of God will extend to all creation, but only that all will be freed into the freedom of their glory; which may mean that the day of the revelation of the sons of God in glory will bring with it a general emancipation of all creation from its present bondage. Such a great final hope finds expression in the verse "That God, which ever lives and loves, One God, one law, one element, And one far-off Divine event, To which the whole creation moves. ("In Memoriam")

The present condition of things is in ver. 20 denoted by mataiothv , and in ver. 21 by thv douleiav thv fyorav . The first of these words is the equivalent in the LXX of the Hebrew XXX, which means properly "breath," or "vapour," and is used metaphorically for anything frail, fruitless, evanescent, vain. It is often applied to idols, and it is the word in Ecclesiastes where it is said that "all is vanity". (cf. also Psa_39:5, Psa_39:6) It seems here to denote the frailty, incompleteness, transitoriness, to which all things are now subject. Mataiothv sonat frustatio, quod creatura interim non assequatur quod utcunque contendit efficere" (Erasmus). Fyorav intimates corruption and decay.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The creation was made subject to vanity - Abuse, misery, and corruption. By him who subjected it - Namely, God, Gen. iii, 17, v, 29. Adam only made it liable to the sentence which God pronounced; yet not without hope.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. “For the creature was made subject to mortality, not willingly, but through him that subordinated it” Nothing loves to die. Hence the body is unwillingly tied up in mortality. We must bear it patiently for the One who put us here will soon make it all right.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

20. For the creature was made subject to vanity. The creation was subjected to vanity; i. e., became empty; lost its original significance. The Greek word rendered “vanity,” means “to seek without finding.” God placed “the creation” under man's dominion, and when man fell the whole was subject to vanity by God. In hope. A hope was left to creation in its fallen estate. A promise of final redemption was made to fallen man (Gen. 3:15), and the creation is represented as sharing that hope.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For the creation was subjected to futility

You can translate this in an active form. AT: "For God caused what he had created to be unable to achieve what he intended" (See: Active or Passive)

not of its own will, but because of him who subjected it

Here Paul describes "creation" as a person who can desire. AT: "not because this is what the created things wanted, but because it is what God wanted" (See: Personification)

in the certain hope that the creation itself will be delivered

You can translate this in an active form. AT: "Because God knew that he would save creation" (See: Active or Passive)

from slavery to decay

Here being in slavery to decay is a metaphor for being certain to decay. AT: "from being like a slave to decay" (See: Metaphor)

that it will be brought into the freedom of the glory of the children of God

"Freedom" here is in contrast with slavery to decay. It is a metaphor meaning that the creation will not decay. AT: "that it will become gloriously free from decay like the children of God" (See: Metaphor)

For we know that the whole creation groans and labors in pain together even now

The creation is compared to a woman groaning while giving birth to a baby. AT: "For we know that everything that God created wants to be free and groans for it like a woman giving birth" (See: Metaphor)

translationWords

create

will of God

confidence

deliver

servant

free

glory

children

labor pains

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. τῇ γὰρ ματαιότητι = the purposelessness, futility which the world of nature exhibits, until the conception of nature is itself brought under the larger conception of GOD’S eternal providence.

ὑπετάγη. Prob. ref. Gen 3:17-18.

διὰ τὸν ὑποτάξαντα = for the purposes of Him who so subjected it; cf. on Rom 5:10, Heb 2:10. S. Paul here connects the actual condition of nature with the Fall, as he does the actual condition of human nature in c. 5., no doubt in dependence on Gen 3:17.

ἐφ’ ἑλπίδι with ὑπετάγη. The subjection to vanity is a commonplace: the novelty here lies in the vision of hope.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] Explanation of the reason why all creation waits, &c. For the creation was made subject to vanity (= הֶבֶל, Psa 39:6,—where (38:5) the LXX have τὰ σύμπαντα ματαιότης. So also Ecc 1:2 and passim. It signifies the instability, liability to change and decay, of all created things) not willingly (‘cum a corruptione naturâ res omnes abhorreant.’ Bucer in Thol.) but on aocount of (διὰ is so far from losing its proper meaning by the reference of τὸν ὑποτάξαντα to God, as Jowett affirms, that it gains its strictest and most proper meaning by that reference: see ver. 11. He is the occasion, and His glory the end, of creation’s corruptibility) Him who made it subject (i.e. God.

Chrys., al., interpret it of Adam, who was the occasion of its being subjected; and at first sight the acc. with διὰ seems to favour this. But I very much doubt whether this view can be borne out. For (1) does not ὑποτάξαντα imply a conscious act of intentional subjugation, and not merely an unconscious occasioning of the subjugation? Thus we have it said of God, ref. 1 Cor., πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ· ὅταν δὲ κ.τ.λ., δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. And (2) the acc. aft. διὰ is in reality no reason against this. He is speaking of the originating cause of this subjection, not of the efficient means of it. He says that creation was not subjected ἑκοῦσα, i.e. διὰ τὸ θέλημα ἑαυτῆς, but διὰ τὸν ὑποτάξαντα. At the same time such a way of putting it, removing as it were the supreme will of God to a wider distance from corruption and vanity, and making it not so much the worker as the occasion of it, as well as this indefinite mention of Him, is quite intelligible on the ground of that reverential awe which so entirely characterizes the mind and writings of the Apostle. If the occasion pointed at by ὑποτάξαι be required, I should hardly fix it at the Fall of man, but at his creation, in the eternal counsels,—when he was made capable of falling, liable to change.

The explanation of ὁ ὑποτάξας as meaning ‘the devil’ (Locke, al.), hardly needs refutation. See Mat 10:28, and note),—in (‘on condition of,’ ‘in a state of,’ see ch. 4:18, and note on ἐφʼ ᾧ, ch. 5:12) hope (ἐπʼ ἐλπίδι must not be joined with ὑποτάξαντα, because then the ἐλπίς becomes the hope of the ὑποτάξας,—but with ὑπετάγη, being the hope of the ὑποταγεῖσα), because (not ‘that,’ after ἐλπίς,—for then it is not likely that αὐτὴ ἡ κτίσις would be so emphatically repeated: the clause now announces a new fact, and thus the emphasis is accounted for. To suppose the whole clause subjective to the ἐλπίς, would be to attribute to the yearnings of creation, intelligence and rationality,—consciousness of itself and of God) the creation itself also (not only we, the sons of God, but even creation itself) shall be delivered from the bondage of corruption (its subjection to the law of decay, see Heb 2:15) into (pregnant: shall be delivered from, &c., and admitted into) the freedom of the glory (beware of the fatal hendiadys: ‘the freedom of the glory’ is not in any sense = ‘the glorious freedom;’ in the latter, ‘glorious’ is merely an epithet whereby the freedom is characterized, as in ‘His rest shall be glorious:’ in the former the freedom is described as consisting in, belonging to, being one component part of, the glorified state of the children of God: and thus the thought is carried up to the state to which the freedom belongs) of the children (τέκνων and not νἱῶν here, perhaps as embracing God’s universal family of creation, admitted, each in their share, to a place in incorruptibility and glory).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. τῇ … ματαιότητι: ματαιότης ματαιοτήτων is the refrain of the Book of Ecclesiastes (Ecc 1:2, &c.; cf. Psa 39:5, Psa 39:11 [38:6, 12] 144[143]:4): that is μάταιον which is ‘without result’ (μάτην), ‘ineffective,’ ‘which does not reach its end’—the opposite of τέλειος: the word is therefore appropriately used of the disappointing character of present existence, which nowhere reaches the perfection of which it is capable.

ὑπετάγη: by the Divine sentence which followed the Fall (Gen 3:17-19).

οὐχ ἑκοῦσα: not through its own fault, but through the fault of man, i. e. the Fall.

διὰ τὸν ὑποτάξαντα: ‘by reason of Him who subjected it,’ i. e. not man in general (Lips.); nor Adam (Chrys. al.); nor the Devil (Go.), but (with most commentators, ancient as well as modern) God, by the sentence pronounced after the Fall. It is no argument against this reference that the use of διά with acc. in such a connexion is rather unusual (so Lips.).

ἐπʼ ἐλπίδι qualifies ὑπετάγη. Creation was made subject to vanity—not simply and absolutely and there an end, but ‘in hope that,’ &c. Whatever the defects and degradation of nature, it was at least left with the hope of rising to the ideal intended for it.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vanity [ματαιοτητι] . Only here, Eph 4:17; 2Pe 2:18. Compare the kindred verb became vain (Rom 1:21 note), and the adjective vain (1Co 3:20; 1Pe 1:18). Vain is also used to render kenov (1Co 14:14, 58; Eph 5:6; Jas 2:20). Kenov signifies empty; mataiov idle, resultless. Kenov, used of persons, implies not merely the absence of good, but the presence of evil. So Jas 2:20. The Greek proverb runs. "The empty think empty things." Mataiov expresses aimlessness. All which has not God for the true end of its being is mataiov. Pindar describes the vain man as one who hunts bootless things with fruitless hopes. Plato (" Laws, "735) of labor to no purpose. Eze 13:6," prophesying vain things [ματαια] , " things which God will not bring to pass. Compare Tit 3:9. Here, therefore, the reference is to a perishable and decaying condition, separate from God, and pursuing false ends.

By reason of Him who hath subjected [δια τον υποταξαντα] . God, not Adam nor Satan. Paul does not use the grammatical form which would express the direct agency of God, by Him who hath subjected, but that which makes God 's will the occasion rather than the worker - on account of Him. Adam 's sin and not God 's will was the direct and special cause of the subjection to vanity. The supreme will of God is thus removed "to a wider distance from corruption and vanity" (Alford).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 20-22. “For the creation was made subject to vanity, not voluntarily, but by reason of him who hath subjected the same in hope, because the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth together and as it were travaileth until now.”

The vanity to which nature is now subject, is the state of frailty to which all earthly beings are subjected. “Everywhere,” says M. Reuss, “our eyes meet images of death and decay; the scourge of barrenness, the fury of the elements, the destructive instincts of beasts, the very laws which govern vegetation, everything gives nature a sombre hue”...This reign of death which prevails over all that is born cannot be the normal state of a world created by God. Nature suffers from a curse which it cannot have brought upon itself, as it is not morally free. It is not with its goodwill, says the apostle, that it appears in this condition, but because of him who hath subjected it to such a state.

Whom does he mean? According to most modern commentators: God. Was it not He who pronounced the sentence of doom: “Cursed is the ground for thy sake” (Gen 3:17)? Yet if this were the apostle’s meaning, it would be strange that he should use the expression: by reason of (διά with the accusative); for God is not the moral cause, but the efficient author of the curse on nature. Then if the expression: not with its goodwill, signifies: not by its own fault, it is natural to seek in the contrasted term a designation of the person on whom the moral responsibility for this catastrophe rests; and we cannot be surprised at the explanation given by Chrysostom, Schneckenburger, Tholuck, who apply the term ὁ ὑποτάξας. he who subjected, to the first man; comp. the expression, Gen 3:17: “Cursed is the ground for thy sake.” It cannot be denied, however, that there is something strangely mysterious in the apostle’s language, which he might easily have avoided by saying: by reason of the man, or by reason of us; then does the term: he who subjected, apply well to man, who in this event, so far as nature is concerned, played a purely passive part? This consideration has led one critic, Hammond, to apply the term to Satan, the prince of this world (as Jesus calls him), who, either by his own fall or by that of man, dragged the creation into the miserable state here described. The only room for hesitation, as it appears to me, is between the two latter meanings.

The regimen: in hope, can only refer to the term: who hath subjected, if we apply it to God, which, as we have seen, is unnatural. It depends therefore on the principal verb: was made subject to vanity, and signifies that from the first, when this chastisement was inflicted, it was so only with a future restoration in view. This hope, precisely like the expectation, Rom 8:19, is attributed to nature herself; she possesses in the feeling of her unmerited suffering a sort of presentiment of her future deliverance.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.