Romans 8:20 (subjected to futility on the basis of hope?)-Primarily Syntax-Focused

WH: τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ' ἑλπίδι

Start with the postpositive conjunction, γὰρ, which here can be rendered "for" as a continuation from Romans 8:18. The CEV translates γὰρ with "In fact."

τῇ ματαιότητι-The dative feminine singular article goes with the datival noun, which John D. Harvey identifies as a dative of manner from ματαιότης ("vanity, folly, futility, emptiness"). One writer suggests "purposelessness" as a translation. Harvey mentions that the article is emphatic and coupled with an abstract noun (Romans, EGGNT Series). Compare Ecclesiastes 1:2 LXX; Romans 1:21.

ἡ κτίσις-the article here is anaphoric (Harvey) and the verb ὑπετάγη could be a constative aorist and divine passive (Harvey); Robert Jewett (Romans, page 513) likewise understands ὑπετάγη to be an instance of the divine passive whereby God is the implied subject of the verb. Moreover, there is possibly an allusion to Genesis 3:17-19. In this regard, Dunn mentions that the divine passive notion seems to be the consensus view among scholars of Romans. See James D.G. Dunn, Romans in the WBC Series, page 470.

οὐχ ἑκοῦσα-A.T. Robertson writes in Word Pictures of the NT: "Common adjective, in N.T. only here and 1Co 9:27. It was due to the effect of man's sin."Jewett offers the rendering, "not willingly" or "not voluntarily." He points out that Paul's words militate against Gnosticism because they suggest that creation is not intrinsically flawed or corrupt--the fault is placed at the feet of humans, who continue to ruin God's creation (Revelation 11:18). Compare Philemon 14.

ἑκοῦσα is nominative feminine singular of ἑκων.

ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ' ἑλπίδι-the one who subjected creation to vanity (futility) must be God since it was done ἐφ' ἑλπίδι. This thought accords with 4 Ezra 7:11-12. See Jewett, page 513. Dunn tries to point out some complications in the grammar of the verse, and he suggests that creation was subjected to Adam by God, even fallen creation (page 471). He thinks Paul's syntax probably reflects an awkward attempt to express this idea. One reason for perceiving awkwardness in Romans 8:20 is the accusative form διὰ τὸν, the object of ὑποτάξαντα. However, as Robert Mounce (Romans in the NAC Series) observes, διά + the accusative may be used instead of διά + the genitive. See John 6:57.

ὑποτάξαντα is a substantival participle that expresses the one who subjected creation to futility (Harvey).

Thomas Schreiner (Romans in the BECNT Series): "The words ἐϕʼ ἑλπίδι (eph’ helpidi, in hope) are somewhat awkward to interpret, and it is difficult to identify what they modify. ᾽Εϕʼ ἑλπίδι probably modifies the verb ὑπετάγη (so Sanday and Headlam 1902: 208; Murray 1959: 303; Cranfield 1975: 414; Moo 1991: 553), although it is possible that it modifies the immediately preceding word, ὑποτάξαντα (Fitzmyer 1993c: 508). Paul has overloaded the sentence, so it is difficult to follow the train of thought. The point seems to be that even though God subjected creation to futility, it also has the sure confidence that it will be liberated from corruption."

EF: Checking Fitzmyer, page 508, one finds it unlikely that ἐϕʼ ἑλπίδι modifies ὑπετάγη. Rather, it's more probable that ὑποτάξαντα is being modified. In fact, Fitzmyer says that one "has to" understand ἐϕʼ ἑλπίδι goes with the substantival participle: the syntax supports this view.