Romans 8:20

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

There are three statements in this verse: (1) the creation was subjected to vanity; (2) this subjection was not voluntary, but imposed by God; and (3) the very subjection is a basis of hope, for otherwise there would have been no point at all in granting to rebellious humanity any further tolerance at all.

Vanity ... describes the wretchedness, sufferings, disappointments, frustrations, futilities and general tragedy of mortal life in a state of separation from God, due to man's sin. The New English Bible translates this phrase, "was made subject to frustration."

Not of its own will ... is understood by some commentators as meaning "not due to any act of its own"; but that interpretation confuses the reason of the subjection with the execution of the deserved punishment of man's rebellion. The reason for the subjection was certainly due to man's willful and rebellious act; but the execution of God's sentence upon man for that rebellion was no part of man's will. but contrary to it. It was the will of "him who subjected it," meaning God, humanity having had no choice whatever, except to submit to the subjection sentenced upon mankind by the Father. Thus the subjection was "not of its own will."

John Locke insisted that Adam's disobedience was not of his own will, since it occurred "not through his own choice, but by the guile of the devil."[39] However, Locke's interpretation fails to give proper weight to Adam's responsibility. Tempted or not, it was Adam's free will that consented to the deed that plunged all of his posterity into ruin.

Him who subjected it in hope ... is a reference to God, who alone had the authority and power to subject the creation to vanity, and also the option of totally destroying man because of sin, or subjecting him in hope of his redemption. The master plan of God called for the exercise of the latter option. Although many agree that God is spoken of here, Godet thought it was Adam who, through his rebellion, subjected the lower creation to the curse of God; and Hammond was quoted by him as applying the term "him"

to Satan, the prince of the world, as Jesus calls him, who either by his own fall, or that of man, dragged the creation into the miserable state here described.[40]

Neither of those views, however, takes into account the revelation here that the subjection was effected "in hope," a motive far from Satan, and likewise a stranger to Adam. That there is, of course, a grain of truth in such views, stems from the fact that both Adam and Satan had a part in it, Satan as the provocateur, and Adam as the rebellious instrument. It is, however, fully in keeping with the teachings of the Bible that God is said to do many things which, in a lesser sense, were done by others, as, for example, in the case of the crucifixion of Christ (see under Romans 3:26).

[39] John Locke, op. cit., p. 332.

[40] F. Godet, op. cit., p. 315.