was subjected
The Greek word used here is ὑποτάσσω (hypotassō), which means to arrange under or to subordinate. This implies an authoritative act, suggesting that creation did not fall into futility by chance or chaos but was placed under this condition by a deliberate act. This subjection is not a permanent state but part of a divine plan, indicating God's sovereignty even in the midst of apparent disorder.

to futility
The word "futility" (Greek: ματαιότης, mataiotēs) conveys a sense of frustration, vanity, or purposelessness. This reflects the Ecclesiastes theme where life "under the sun" is often described as vanity. Theologically, this futility is a result of sin entering the world, leading to a creation that cannot fulfill its intended purpose. It is a temporary state, highlighting the need for redemption and restoration.

not by its own will
This phrase emphasizes that creation did not choose this state of futility. The Greek word for "will" is θέλημα (thelēma), indicating a deliberate choice or desire. Creation, personified here, is portrayed as an unwilling participant in the consequences of human sin. This underscores the interconnectedness of humanity and the natural world, where human actions have cosmic repercussions.

but because of the One who subjected it
This refers to God, who, in response to the fall, subjected creation to futility. Theologically, this is understood as part of God's righteous judgment and His redemptive plan. It is a reminder of God's ultimate authority and His ability to use even the consequences of sin to fulfill His purposes. Historically, this reflects the biblical narrative where God often uses judgment as a means to bring about repentance and restoration.

in hope
The Greek word for "hope" is ἐλπίς (elpis), which in the biblical sense is not mere wishful thinking but a confident expectation of future good. This hope is rooted in God's promise of redemption and the ultimate restoration of creation. It points forward to the eschatological vision where creation will be liberated from its bondage to decay and brought into the freedom and glory of the children of God (Romans 8:21). This hope is a central theme in Christian theology, offering assurance that God's purposes will ultimately prevail.

Was made subject to vanity.--"Vanity" = "emptiness" or "nothingness." Creation is fulfilling an unworthy instead of a worthy and noble end. (Comp. Genesis 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.)

"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 τοθὲν τὸ κακὸν is given. All that is, or could be, said is that it was διὰ τὸν ὑποτάξαντα, 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 Genesis 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" (οὐχ ἑκοῦσα). 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 κτίσις) that he conceives a final emancipation of the whole creation from evil (cf. Ephesians 1:10; 1 Corinthians 15:23-27; 2 Peter 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 ματαιότης, and in ver. 21 by τῆς δουλειάς τῆς φθορᾶς. 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 Psalm 39:5, 6). It seems here to denote the frailty, incompleteness, transitoriness, to which all things are now subject. "Ματαιότης sonat frustatio, quod creatura interim non assequatur quod utcunque contendit efficere" (Erasmus). Φθορᾶς intimates corruption and decay.

Parallel Commentaries ...