Romans 8 20

Romans 8:20 kjv

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

Romans 8:20 nkjv

For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope;

Romans 8:20 niv

For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope

Romans 8:20 esv

For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope

Romans 8:20 nlt

Against its will, all creation was subjected to God's curse. But with eager hope,

Romans 8 verses

Romans 8 20 Meaning

Romans 8:20 explains the present suffering and dysfunction of the natural world, clarifying that creation itself was unwillingly subjected to a state of incompleteness and decay. This subjection to "futility" was an act ordained by God as a consequence of human sin, but it carries an inherent promise and direction toward a future state of renewal and glorification, referred to as "hope." The verse describes creation as experiencing a temporary state of brokenness that anticipates ultimate restoration.

Romans 8 20 Context

Romans chapter 8 is a cornerstone of Christian theology, outlining the triumphant life in the Holy Spirit. Paul transitions from discussing freedom from the law and sin's condemnation (vv. 1-17) to a cosmic scope of redemption, beginning with "the sufferings of this present time" compared to "the glory that is to be revealed" (v. 18). Verse 19 introduces the idea of creation eagerly anticipating the revelation of God's children. Romans 8:20 directly explains why creation is in this expectant, longing state. It provides the theological grounding for creation's "groaning" (v. 22) and clarifies that its present disarray is not inherent but subjected, temporary, and purposeful. The chapter is setting up the grand sweep of God's redemptive plan that encompasses not only humanity but the entire cosmos, demonstrating the breadth of salvation through Christ. Historically, it addresses a worldview where the material world might be seen as inherently evil or detached from God's ultimate plan; Paul reframes it as temporarily subject to decay but destined for hope through God's will.

Romans 8 20 Word analysis

• For the creation (Ἡ γὰρ κτίσις - Hē gar ktisis):
  • gar (γὰρ): Connective particle, "for" or "because," introducing an explanation for the eager expectation mentioned in the preceding verse (8:19).
  • ktisis (κτίσις): Refers to the physical, non-human natural world – animals, plants, landscapes, cosmic order. Distinct from humanity, yet inextricably linked in its fate. Its breadth encompasses all created reality outside of God and glorified humanity, emphasizing a cosmic scope to the fall and redemption.
• was subjected (ὑπετάγη - hupetagē):
  • Aorist passive indicative verb. It means "it was put under," "it was made to submit." The passive voice is crucial: creation did not choose this state. An external agent acted upon it. This action has historical roots in God's curse in Gen 3.
• to futility (τῇ ματαιότητι - tē mataiotēti):
  • mataiotēti (ματαιότητι): Dative case. Means "emptiness," "vanity," "purposelessness," "decay," "frustration." Not that creation became inherently evil, but that it lost its original, unblemished ability to perfectly fulfill its God-given purpose, reflecting Him without flaw. It cannot fully achieve its potential and is marred by transience and death. Strong echo of Ecclesiastes' theme (hebel).
• not willingly (οὐχ ἑκοῦσα - oukh hekousa):
  • oukh hekousa (οὐχ ἑκοῦσα): Literally "not of its own will." Reinforces that creation is an innocent victim. It did not sin or choose to fall, underscoring the tragic impact of human sin on the innocent natural world.
• but because of Him who subjected it (ἀλλὰ διὰ τὸν ὑποτάξαντα - alla dia ton hupotaxanta):
  • alla (ἀλλὰ): "but," a strong contrast to "not willingly."
  • dia (διὰ): "because of," or "through," indicating the causal agent.
  • ton hupotaxanta (τὸν ὑποτάξαντα): Literally, "the one having subjected [it]." This "Him" refers to God. This is a foundational theological point: God, in His sovereign judgment, pronounced the curse on creation following Adam's sin (Gen 3:17-19). It was His deliberate, though redemptively purposed, decree, not a consequence of Satan's action or natural accident.
• in hope (ἐφ' ἐλπίδι - eph' elpidi):
  • eph' elpidi (ἐφ' ἐλπίδι): "upon hope," "on the basis of hope," or "with hope." This is a crucial qualifier that transforms the "futility" from despair to anticipation. The subjection is not an end but a means, with a built-in purpose for future deliverance and restoration. It is a state of waiting for liberation.

Words-group by words-group analysis:

• "For the creation was subjected to futility": This phrase explains the universal experience of decay and incompleteness in the natural world. It asserts that this state is not accidental or self-induced but a deliberate imposition upon creation, initiating the larger theological narrative of suffering.
• "not willingly, but because of Him who subjected it": This highly significant clause absolves creation of blame while placing the responsibility squarely on God's sovereign act. It confirms that creation's plight is a divine decree in response to human sin (God cursing the ground in Genesis 3), underscoring the severity of sin and God's justice.
• "in hope": This concluding phrase reveals the ultimate, redemptive purpose of creation's subjection. The futility is not ultimate, but a temporary stage within God's grand plan, pointing forward to a guaranteed future of renewal and liberation, driven by God's faithfulness.

Romans 8 20 Bonus section

• The idea of an "innocent" creation subjected to the consequences of human sin resonates deeply, inviting reflection on humanity's significant role and responsibility within the created order, as given in Gen 1:26-28. Our actions have cosmic repercussions.
• The Septuagint (LXX), the Greek translation of the Old Testament, frequently uses mataiotēs (futility) to translate the Hebrew hebel ("vapor," "breath," "vanity," "emptiness") particularly in Ecclesiastes. This connection strengthens the meaning of futility as impermanence, ultimately unsatisfying pursuit, and lack of lasting substance without God.
• The "hope" for creation implies a cosmic consummation of salvation. God's redemptive work extends beyond human souls to encompass the entirety of His handiwork, ensuring that creation itself will ultimately be delivered from the curse of sin and death. This challenges any view that sees material creation as irrelevant or inherently flawed, affirming its ultimate goodness and glorious destiny under God.

Romans 8 20 Commentary

Romans 8:20 presents a profound biblical truth: the entire created order—apart from humanity—is in a state of imperfection and transience, which Paul terms "futility." This futility encompasses decay, death, disorder, and an inability to achieve the pristine glory originally intended by its Creator. Crucially, creation is not culpable; it did not choose this fate. Instead, God Himself subjected it to this state. This divine act was a direct consequence of humanity's fall into sin (Genesis 3:17-19), illustrating the pervasive and cosmic ripple effect of Adam's disobedience. Sin defiled not just humanity but also the very ground we walk on.

However, God's subjection was not an act of final judgment or despair. It was precisely "in hope." This hope is not wishful thinking but a confident, divine assurance that the present futility is temporary and purposeful. It is a waiting period, setting the stage for a future glorious transformation that will accompany the liberation and revelation of God's children. Thus, the suffering of creation is intrinsically linked to humanity's destiny, and its restoration will be an integral part of God's completed redemptive plan for the "new heavens and new earth." This gives theological depth to why we observe suffering in nature, yet simultaneously offers the unwavering promise of a future where all things will be made new through Christ.