Rom 8:20

“But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" -having been first "cast into the bottomless pit; " when likewise "the manifestation of the children of God" shall have "delivered the creature" from evil, which had been "made subject to vanity; " when the cattle restored in the innocence and integrity of their nature shall be at peace with the beasts of the field, when also little children shall play with serpents; when the Father shall have put beneath the feet of His Son His enemies, as being the workers of evil,-if in this way an end is compatible with evil, it must follow of necessary that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end.”

“What is this futility to which the creation is said to be subject? It seems to me that this is said about the material and corruptible substance of the body. Likewise with the decay mentioned [in the next verse].”

“The moon and the stars have been compelled against their will to be subject to futility, as a result of causes long past; yet in the hope of a future reward they do not do their own will but the will of the Creator, by whom they have been appointed to these duties.”

“What is the futility to which the creation was subjected? My own opinion is that this is nothing else than the possession of bodies. Even though the bodies of the stars are composed of ether they are nevertheless material. This, it seems to me, is the reason why Solomon arraigns the whole universe as being in a way burdensome: "Vanity of vanities, says the preacher.… All is vanity."”

“But the creature itself also shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God, when the grace of divine recompense shall shine forth.”

“"Futility" means everything which will someday come to an end.”

“The visible and tangible creation knows nothing of the promises which have been made to us because it has no understanding of them. For if it should ever happen that the creation acquired some understanding of these things, it would hardly endure such base servitude, nor would it want to be subject to or be on friendly terms with those whose lives bear no good fruit. Nevertheless, Paul says that the creation is subject in hope, for one day the saints and the elect will be saved, and then the yoke which has been imposed on it by God will be removed.… In the meantime, the creation groans and in some sense labors and grieves, and if it had any awareness of our works, probably it would burst out crying.”

“"Futility" means corruption. Paul teaches this a little further on when he says that the creation itself will be set free from corruption. He also teaches that all the visible creation has been condemned to mortality because the Creator of all things foresaw the sin of Adam and that he would sentence him to death.”

“To vanity, that is to corruption, the creation "was subjected," that is, it became corruptible through you, O man. Since you received a body that is mortal and subject to suffering, the earth also brought forth thorns and thistles, and the heaven, having grown old, has need of change. But in what way did creation become corruptible through another? Because it was created entirely for man. The expression "not willingly" means that everything was by the providence of God, and could not depend on the will of creation, which disregarded it and directed its spirit toward the heavenly. The words "in hope" and others like them, consider them spoken according to the custom of personification.”

“Then he explains this waiting, at "for the creature." First, the need to wait; second, its end, at "because the creature"; third, the sign of waiting, at "for we know that every creature." Now the need to wait is due to a defect to which the creature is subject. For a thing subject to no defect has no need to wait for something. He shows the creature's defect when he says: "for the creature was subjected to vanity." If by creature is understood the just man, he is understood to be subject to vanity, i.e., to those bodily things which are changeable and inclined to fail. Hence they are called vain: "vanity of vanities, and all is vanity" (Eccl 1:2). But he is subjected to them because the needs of the present life require that he occupy himself with them, not willingly, because he does not love such temporal things as those do against whom it is said: "how long will you love vanity and seek after lies?" (Ps 4:3). But this creature is subjected to such vanity by reason of him, i.e., by God's ordinance, who subjected it, i.e., the just man, to these sensible creatures; but in hope, namely, that at some time he will be freed from such occupation in the resurrection "when they neither marry nor are given in marriage, but are like the angels in heaven" (Matt 22:30). If by creature is understood human nature itself, then such a creature is subjected to vanity, i.e., to changeableness; "every man stands as a mere breath" (Ps 39:5). Not willingly, because such vanity is inflicted on human nature as a punishment. But punishment is involuntary just as guilt is voluntary. But human nature is subjected to such sufferings by reason of him, i.e., by the sentence of God, who subjected it, namely, human nature, to defects, but nevertheless in hope of the time when such sufferings will be avoided: "the thresher shall not thresh it forever" (Isa 28:28). But if by creature is understood sensible creation, then such creation was subjected to vanity, i.e., to changeability, but not willingly. For the defects which follow on changeableness, such as aging and ceasing to be and the like, are contrary to the particular nature of this or that thing which seeks self-preservation, although they are in keeping with the general nature of things. Nevertheless, the visible creature is subjected to such vanity by reason of him, i.e., by the ordinance of God who subjected it in hope, i.e., in expectation of a glorious renewal as was stated above.”

“The subjection of the creation is not for its benefit but for ours. What does it mean to be subject to futility but that what it produces is worthless? For the creation works in order to bring forth corruptible fruit. Corruption therefore is itself futility.”

“Wherefore the angels did not desist from the ministrations which they rendered to men liable to death and corruption, for the Apostle speaks thus: For the creation was subjected to vanity, not of its own will, that is, they were unwilling to labour and serve to no purpose; but, he goes on to say, by reason of him who subjected it in hope. In what hope? Because, as is quite evident, after the transgression the angels, when they saw that God was not carrying into effect the sentence upon man, but treating him with loving care and providing him with clothing, came to entertain better hopes of man, so that they did not despair of him but ministered in his behalf”

“And that the heavenly bodies are moved by the invisible Powers, divine scripture intimates this also, when it says: For the creation was made subject to vanity not of its own will, but by reason of him who subjected it in hope that the creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God; meaning by this, that at the final consummation, the angels shall be delivered from this bondage, and from the ministrations which they render on account of men, for men, having then become immortal and immutable, will no longer be in need of such ministrations”

“For the earnest expectation of the creation waiteth for the revealing of the sons of God; and, as if some one was uncertain as to his meaning and asked him: For the sake of what or by doing what, does the creation await this? he proceeds and says: because the creation was subjected to vanity not willingly; as if he said: in this corruptible and mutable world. For this he calls vanity—when creatures by the command of God were ordered to serve even against their will. Whence we learn by the expression not willingly that he is speaking of rational beings, and this is the law laid down for them. Should some one, he then says, put the question, And how again shall they serve, they who now move all things? They do serve, he replies, but as far as concerns the sin of Adam through which he was condemned to death, they could not endure to serve longer and toil in vain on our behalf. But I say this, he adds, on account of him who hath subjected them in hope, this namely, that God has given them a hope that some good will result to men in the course of time, and for this reason they were subjected, and do render service in expectation of their freedom, when men also are freed from death and corruption and these vanities, and shall receive the hope of God, and the glory which is reserved for them. Accordingly he adds: Because the creation itself shall be delivered from bondage, into the liberty of the glory of the sons of God.”