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Selected Verse: Romans 8:20 - Strong Concordance

Verse	Translation	Text
Ro 8:20	Strong Concordance	For [1063] the creature [2937] was made subject [5293] to vanity [3153], not [3756] willingly [1635], but [235] by reason [1223] of him who hath subjected [5293] the same in [1909] hope [1680],
	King James	For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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."

Notes on the Bible, by Albert Barnes, [1834]
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: (a) 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. (b) 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. (c) It furnishes occasion for some interesting exhibitions of character - for hope, and faith, and love, and for increasing and progressive excellence. (d) 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. (e) 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.

Notes on the Bible, by Albert Barnes, [1834]

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:

(a) 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.

(b) 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.

(c) It furnishes occasion for some interesting exhibitions of character - for hope, and faith, and love, and for increasing and progressive excellence.

(d) 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.

(e) 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Vanity (ματαιότητι) Only here, Eph 4:17; Pe2 2:18. Compare the kindred verb became vain (Rom 1:21 note), and the adjective vain (Co1 3:20; Pe1 1:18). Vain is also used to render κενός (Co1 15:14, Co1 15:58; Eph 5:6; Jam 2:20). Κενός signifies empty; μάταιος idle, resultless. Κενός, used of persons, implies not merely the absence of good, but the presence of evil. So Jam 2:20. The Greek proverb runs. "The empty think empty things." Μάταιος expresses aimlessness. All which has not God for the true end of its being is μάταιος. 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 (μάταια)," 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 (διὰ τὸν ὑποτάξαντα) 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).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The creation was made subject to vanity - Abuse, misery, and corruption. By him who subjected it - Namely, God, Gen 3:17, Gen 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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⁴ And [1161] patience [5281], experience [1382]; and [1161] experience [1382], hope [1680]:

²³ For [1063] I am in a strait [4912] betwixt [1537] two [1417], having [2192] a desire [1939] to [1519] depart [360], and [2532] to be [1511] with [4862] Christ [5547]; which is far [4183] [3123] better [2908]:

¹⁵ For [1063] that which [3739] I do [2716] I allow [1097] not [3756]: for [1063] what [3739] I would [2309], that [5124] do I [4238] not [3756]; but [235] what [3739] I hate [3404], that [5124] do I [4160].
¹⁶ If [1487] then [1161] I do [4160] that [5124] which [3739] I would [2309] not [3756], I consent [4852] unto the law [3551] that [3754] it is good [2570].
¹⁷ Now [3570] then [1161] it is no more [3765] I [1473] that do [2716] it [846], but [235] sin [266] that dwelleth [3611] in [1722] me [1698].
¹⁸ For [1063] I know [1492] that [3754] in [1722] me [1698] (that is [5123], in [1722] my [3450] flesh [4561],) dwelleth [3611] no [3756] good thing [18]: for [1063] to will [2309] is present [3873] with me [3427]; but [1161] how to perform [2716] that which is good [2570] I find [2147] not [3756].
¹⁹ For [1063] [3739] the good [18] that I would [2309] I do [4160] not [3756]: but [235] the evil [2556] which [3739] I would [2309] not [3756], that [5124] I do [4238].
²⁰ Now [1161] if [1487] [3739] I do [4160] that [5124] I [1473] would [2309] not [3756], it is no more [2089] [3765] I [1473] that do [2716] it [846], but [235] sin [266] that dwelleth [3611] in [1722] me [1698].
²¹ I find [2147] then [686] a law [3551], that [3754], when I [1698] would [2309] do [4160] good [2570], evil [2556] is present [3873] with me [1698].
²² For [1063] I delight [4913] in the law [3551] of God [2316] after [2596] the inward [2080] man [444]:
²³ But [1161] I see [991] another [2087] law [3551] in [1722] my [3450] members [3196], warring against [497] the law [3551] of my [3450] mind [3563], and [2532] bringing [163] me [3165] into captivity [163] to the law [3551] of sin [266] which [3588] is [5607] in [1722] my [3450] members [3196].
²⁴ O wretched [5005] man [444] that I am [1473]! who [5101] shall deliver [4506] me [3165] from [1537] the body [4983] of this [5127] death [2288]?

⁹ But [1161] avoid [4026] foolish [3474] questions [2214], and [2532] genealogies [1076], and [2532] contentions [2054], and [2532] strivings about [3163] the law [3544]; for [1063] they are [1526] unprofitable [512] and [2532] vain [3152].

⁶ They have seen [02372] vanity [07723] and lying [03577] divination [07081], saying [0559], The LORD [03068] saith [05002]: and the LORD [03068] hath not sent [07971] them: and they have made others to hope [03176] that they would confirm [06965] the word [01697].

²⁰ But [1161] wilt [2309] thou know [1097], O [5599] vain [2756] man [444], that [3754] faith [4102] without [5565] works [2041] is [2076] dead [3498]?

⁶ Let [538] no man [3367] deceive [538] you [5209] with vain [2756] words [3056]: for [1063] because [1223] of these things [5023] cometh [2064] the wrath [3709] of God [2316] upon [1909] the children [5207] of disobedience [543].

⁵⁸ Therefore [5620], my [3450] beloved [27] brethren [80], be ye [1096] stedfast [1476], unmoveable [277], always [3842] abounding [4052] in [1722] the work [2041] of the Lord [2962], forasmuch as ye know [1492] that [3754] your [5216] labour [2873] is [2076] not [3756] in vain [2756] in [1722] the Lord [2962].

¹⁴ And [1161] if [1487] Christ [5547] be [1453] not [3756] risen [1453], then [686] is our [2257] preaching [2782] vain [2756], and [2532] your [5216] faith [4102] is [1161] also [2532] vain [2756].

¹⁸ Forasmuch as ye know [1492] that [3754] ye were [3084] not [3756] redeemed [3084] with corruptible things [5349], as silver [694] and [2228] gold [5553], from [1537] your [5216] vain [3152] conversation [391] received by tradition from your fathers [3970];

²⁰ And [2532] again [3825], The Lord [2962] knoweth [1097] the thoughts [1261] of the wise [4680], that [3754] they are [1526] vain [3152].

²¹ Because [1360] that, when they knew [1097] God [2316], they glorified [1392] him not [3756] as [5613] God [2316], neither [2228] were thankful [2168]; but [235] became vain [3154] in [1722] their [846] imaginations [1261], and [2532] their [846] foolish [801] heart [2588] was darkened [4654].

¹⁸ For [1063] when they speak [5350] great swelling [5246] words of vanity [3153], they allure [1185] through [1722] the lusts [1939] of the flesh [4561], through much wantonness [766], those that were clean [3689] escaped [668] from them who live [390] in [1722] error [4106].

¹⁷ This [5124] I say [3004] therefore [3767], and [2532] testify [3143] in [1722] the Lord [2962], that ye [5209] henceforth [3371] walk [4043] not [3371] as [2531] [2532] other [3062] Gentiles [1484] walk [4043], in [1722] the vanity [3153] of their [846] mind [3563],

²⁹ And he called [07121] his name [08034] Noah [05146], saying [0559], This same shall comfort [05162] us concerning our work [04639] and toil [06093] of our hands [03027], because [04480] of the ground [0127] which the LORD [03068] hath cursed [0779].

¹⁷ And unto Adam [0121] he said [0559], Because thou hast hearkened [08085] unto the voice [06963] of thy wife [0802], and hast eaten [0398] of the tree [06086], of which [0834] I commanded thee [06680], saying [0559], Thou shalt not eat [0398] of it: cursed [0779] is the ground [0127] for thy sake; in sorrow [06093] shalt thou eat [0398] of it all [03605] the days [03117] of thy life [02416];