Romans 8:20

Creature. Or, “creation,” as in v. 19.

Was made subject. The tense of the Greek verb indicates that the event took place at a particular time. This would be at the fall of Adam and Eve. The sin of man produced consequences that pervaded the whole world about him. When man, the center of creation, was turned from his true course, the entire sphere of which he was the center was affected and came under the divine sentence (Gen. 3:17-19).

Vanity. Greek mataiotes. This word expresses aimlessness, frustration, that which disappoints expectations. The only other occurrences of mataiotes in the New Testament are Eph. 4:17; 2 Peter 2:18. Compare the related verb mataioo, “became vain” (Rom. 1:21), and the related adjective, mataios, “vain” (1 Cor. 3:20; 1 Peter 1:18). The book of Ecclesiastes is a commentary on “vanity” (see Eccl. 1:2; etc.). Though in the beginning God created everything “very good” (Gen. 1:31), we now see everywhere the marks of decay and death. The fury of the elements and the destructive instincts of beasts are evidence of the vanity and aimlessness to which the creation has been subjected. And everything imperfect, depraved, corrupt, and vile is the shadow that Adam by his sin cast upon his posterity, the elements, animals, plants, and all his domain.

Not willingly. Or, “not of its own will,” “not of its own choice.” It was Adam who had the choice between the service of God and that of vanity, and because of his rebellious decision, mankind and the world of nature have together been subjected to vanity. His posterity had no choice in the matter. Nature itself is entirely blameless. However, God has provided a way of escape (see on Ezek. 18:2).

By reason. The clause reads literally, “on account of the one who subjected.” Some have referred this to mankind as a whole, or to Adam in particular, whereas others refer it to God. The latter is perhaps the simplest interpretation. For the reason why the curse was permitted see on Ezek. 18:2; see GC 497-499.

In hope. Many commentators and versions transfer these words to the beginning of v. 21 and translate, “in hope that the creature... .” Whichever connection is made, the meaning is clear that the subjection to vanity was not the end of God’s purpose. The creation was subjected in the hope of attaining to the goal toward which God was working in so subjecting it (see above under “by reason”). The world of nature was made for man, and in its original state it was adapted to minister to the joys and blessedness of sinless men and women. But when man fell nature also changed, and was adapted to meet man’s changed condition and to serve the plan of redemption. Paradise was lost, and under the curse of sin all nature witnessed to man of the character and results of rebellion against God. But the “vanity” of nature became an incentive to the exertion of man’s moral and physical powers. The life of toil and care that was henceforth to be his lot was appointed in love. It was a discipline rendered needful by his sin (see PP 59, 60). Furthermore, the history of the terrible experiment of rebellion would serve to warn against future transgression (see GC 499).