Romans 8:20,21 - Joseph Benson’s Commentary on the Old and New Testaments

For the creature was made subject to vanity Mankind in general, and the whole visible creation, lost their original beauty, glory, and felicity; a sad change passed on man, and his place of abode; the whole face of nature was obscured, and all creatures were subjected to vanity and wretchedness in a variety of forms. “Every thing seems perverted from its intended use: the inanimate creatures are pressed into man's rebellion; the luminaries of the heaven give him light by which to work wickedness; the fruits of the earth are sacrificed to his luxury, intemperance, and ostentation; its bowels are ransacked for metals, from which arms are forged, for public and private murder and revenge; or to gratify his avarice, and excite him to fraud, oppression, and war. The animal tribes are subject to pain and death through man's sin, and their sufferings are exceedingly increased by his cruelty, who, instead of a kind master, is become their inhuman butcher and tyrant. So that every thing is in an unnatural state: the good creatures of God appear evil, through man's abuse of them; and even the enjoyment originally to be found in them is turned into vexation, bitterness, and disappointment, by his idolatrous love of them, and expectation from them.” Scott. “Vanity,” says Macknight, “denotes mortality or corruption, Romans 8:21, and all the miseries of the present life. These the apostle expresses by vanity, in allusion to Psalms 89:47, where the psalmist, speaking of the same subject, says, Why hast thou made all men in vain? The truth is, if we consider the noble faculties with which man is endowed, and compare them with the occupations of the present life, many of which are frivolous in themselves, and in their effects of short duration, we shall be sensible that the character which Solomon has given of them is just: Vanity of vanities! all is vanity. And if so excellent a creature as man was designed for nothing but to employ the few years of this life in these low occupations, and after that to lose his existence, he would really be made in vain.” Not willingly Mankind are not made mortal and miserable on account of their own offence, or the personal misconduct of those who are most deeply affected with it; but by him who subjected them Namely, God; who, for the offence of the first man, adjudged them to this state of suffering and vanity, Genesis 3:17-19; Romans 8:29. In hope, &c. Nevertheless, they were not by that sentence doomed always to remain subject to that vanity and misery; but a ground of hope is afforded; because, οτι, that, the creature itself Namely, mankind especially; shall be delivered Ελευθερωθησεται, shall be set free; from the bondage of corruption From the state of vanity and misery by which they now abuse themselves, and the inferior creatures, and from the mortality, the dread of which made them subject to bondage all their lives. Into the glorious liberty of the children of God The glorious freedom which the children of God partly enjoy, and shall enjoy more fully, when all the former things are passed away. It is certain the whole creation would be made inconceivably more happy than it is, if that blessed dispensation by which we are introduced into God's family, and taught to do our utmost to diffuse good to all around us, were universally to prevail. But the bondage of corruption, being here opposed to the freedom of the glory (as the words ελευθεριαν της δοξης literally signify) of the children of God, must especially signify the destruction of the body by death, and the continuation of it in the grave, and of course the freedom of the glory must signify its resurrection and immortality. When this is effected, “Satan, sin, death, misery, and all wicked creatures, will be consigned to hell; and the rest of God's creation will appear glorious, pure, beautiful, orderly, and happy; in every respect answering the end for which it was formed, and in nothing abused to contrary purposes. See Revelation 20:11-15; Revelation 21:1-4. The sufferings of animals, though very many and grievous, yet being unfeared and transient, are doubtless overbalanced by their enjoyments; and to infer an individual resurrection of all or any of them from this passage, is surely one of the wildest reveries which ever entered into the mind of a thinking man. The happy effects produced by the gospel, when extensively successful, even in this present world, may be considered as earnests of the glorious scene of which the apostle speaks: but the general resurrection, and the state which follows, were especially, and indeed exclusively meant, for then only will the children of God be manifested as such, and be separated from all others.” Scott.