Paul sets forth the historical emergence of that for which they were inexcusable. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. γνόντες] not: cum agnoscere potuissent (Flatt, Nielsen; also as early as Oecumenius); nor yet: although they knew God, so that it would be contemporaneous with οὐχ.… ἐδόξασαν. Being understood - His perfections may be investigated, and comprehended by means of his works. Acts 17:29 and Wisdom of Solomon 18:9) is used because the conceptions of GOD’s nature vary so widely with time and place. Romans 1:20 f. τὰ γὰρ ἀόρατα.… θειότης] Giving a reason for, and explaining, the previous ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσε. 4 was born a descendant of David and who, in terms of the Spirit and of holiness, was designated Son of God in power by resurrection from the dead: Jesus Christ, our Lord,. So instead men philosophise them away. ; so that γνόντες is thus previous to the οὐχ.… ἐδόξασαν. https:https://www.studylight.org/commentaries/hmc/romans-1.html. Invisible things—God’s attributes, unseen by bodily eyes, are revealed to the understanding by things that are made. οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρ.] Greek Testament Critical Exegetical Commentary. So I say may we take life somber in how we treat it, life. They had attained the knowledge from the revelation of nature (for to this, according to Romans 1:19-20, we must refer it, and not, with Rückert, to the history in Genesis of the original revelation), but only actu directo, so far as that same self-manifestation of God had presented itself objectively to their cognition; the actus reflexus remained absent (comp Delitzsch, p. 347), and with them who keep down the truth ἐν ἀδικίᾳ, Romans 1:18, the issue was not to the praise of God, etc. "Commentary on Romans 1:20". Read Introduction to Romans . "Cambridge Greek Testament for Schools and Colleges". It is only of the works of creation that the Apostle could assert what he here says, especially as he adds ἀπὸ κτίσεως κόσμου. So that they are without excuse . Greek. The invisible things of God from the creation of the world are clearly seen, &c. The invisible things of God are clearly seen from the creation, Greek Testament Critical Exegetical Commentary, ἀγνωμονήσαντες δὲ πάσης ἑαυτοὺς ἀπεστέρησαν ἀπολογίας, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible, Justin Edwards' Family Bible New Testament, Cambridge Greek Testament for Schools and Colleges, William Godbey's Commentary on the New Testament, Haldane's Exposition on the Epistle to the Romans, Schaff's Popular Commentary on the New Testament, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Hodge's Commentary on Romans, Ephesians and First Corintians, ἥ τε ἀΐ́διος αὐτοῦ δύναμις καὶ θειότης, Commentary Critical and Explanatory - Unabridged, Kretzmann's Popular Commentary of the Bible, Lange's Commentary on the Holy Scriptures. He fires away and downs a fat heifer. From the creation of the world - The word "creation" may either mean the "act" of creating, or more commonly it means "the thing created," the world, the universe. Equally clear is the proof that this power must have been eternal. He says exactly the reverse. It is not to state an historical fact, but to show that they had the means of knowing their duty within their reach, and were without excuse. Then why send the heathens the gospel if they can be saved without it? There is no excuse, then, since no one can claim ignorance. https:https://www.studylight.org/commentaries/bul/romans-1.html. Romans 1:20 … Romans 1:20, NASB: "For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse." The invisible things of God, if ever at any time, would certainly have become visible at the creation; but even then they began to be seen, not otherwise, save by the understanding.— ἀπὸ κτίσεως, from the creation) ἀπὸ here denotes either a proof, as ἀπὸ, in Matthew 24:32, so that the understanding [comp. Carey. From that he sees man’s reflection passing to the conception of power, and lasting or spiritual power; the conception of divinity is a further step, logically if not chronologically, first involving hardly more than antithesis to man and nature, but growing more complex with continued reflection; it involves qualitative conceptions of the Maker, not merely quantitative conceptions of His Power. poiēmasinby what he is continually producing and accomplishing in the displays of his power and goodness in the heavens and the earth. https:https://www.studylight.org/commentaries/jab/romans-1.html. This verse is a confirmation and amplification of the preceding, inasmuch as it proves that God does manifest himself to men, shows how this manifestation is made, and draws the inference that men are, in virtue of this revelation, inexcusable for their impiety. Every evening the venerable chief lying flat on his back on his bear-skin, prostrate with rheumatism, delivers his adopted son a profitable exhortation on the patience and humiliation requisite to qualify a soul at life’s end to ascend above the snow clouds, and dwell in the glorified presence of the Great Spirit forever. Since, moreover, τοῖς ποιή΄ασι, by means of the works, contains the instrumental definition appended to νοούμενα καθορᾶται,(450) ἀπὸ κτίσ. The whole, therefore, of that revelation of Gods power and Godhead, of which the Apostle speaks in this discourse, he regards as the foundation of the just condemnation of men, in order afterwards to infer from it the necessity of the revelation of grace. So also in regard to the Jews, ch. Psychol, p. 346. BibliographyGodbey, William. It would have been becoming for them to have rendered to God as such, agreeably to His known nature, praise and thanks; but they did neither the one nor the other. Though the revelation of God in his works is sufficient to render men inexcusable, it does not follow that it is sufficient to lead men, blinded by sin, to a saving knowledge of himself. Take up and read!”b. Only here and Ephesians 2:10. so that, &c. = to the end (Greek. The invisible things of him. Romans 1:20. Ever since Creation, enough evidence has been present to prevent anyone from worshiping lifeless images. This means, not by the original "act" of creation, but by the continual operations of God in his Providence, by his doings, ποιήμασιν poiēmasin, by what he is continually producing and accomplishing in the displays of his power and goodness in the heavens and the earth. As the Psalmist said, ‘The heavens declare the glory of God and the firmament shows His handiwork, day unto day utters speech, and the night-time is not silent’ (Psalms 19:1-2). Colossians 1:15 f.; Hebrews 11:27. ἀπὸ κτίσεως κόσμου, temporal: ever since there was a world to be the object of sense and thought, and minds to feel and think. BibliographySchaff, Philip. Romans 1:20, NLT: "For ever since the world was created, people have seen the earth and sky. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. (20) For, though there were parts of God’s being into which the eye could not penetrate, still they were easily to be inferred from the character of His visible creation, which bore throughout the stamp of Omnipotence and Divinity. BibliographyPoole, Matthew, "Commentary on Romans 1:20". It proves the truth that the supremacy, or supreme divinity of God, was exhibited in the works of creation, or that he was exalted above all creatures and things. This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God. I never fail to be delighted at how the mind of the Apostle Paul works as he sets this truth out for us. From this, however, it must not be inferred, that since the entrance of sin, the subsistence of the world, and the providence which governs it, sufficiently furnish man, who is a sinner, with the knowledge of God, and the means of glorifying Him in order to salvation. things that are made. To take ἀσύνετος here in a proleptic sense (see on Matthew 12:13) is quite inappropriate, because it destroys the climax. "Commentary on Romans 1:20". Hofmann is unsupported by linguistic usage in inferring from the position of τέ, that ἀΐδιος is not meant to apply also to θειότης. 1850, p. 387; Bleek in the Stud. so that they are without excuse; the very Heathens, who have only the light of nature, and are destitute of a revelation, have no colour or pretext for their idolatrous practices, and vicious lives; nor have they, nor will they have anything to object to God's righteous judgment against them, or why they should not be condemned. The A.V. ‘For the invisible things of him since the creation of the world are clearly seen, being perceived through the things which are made, even his everlasting power and divinity, that they may be without excuse,’. On the oxymoron itself, comp Aristotle, de mundo, 6, p. 399, 21. The connection with καθορᾶται is perfectly natural. used of GOD’S power in creation, old and new. The proof of this was clear, even to the pagan, with their imperfect views of creation and of astronomy; compare Psalm 19:1-14. He also explained it to the philosophers (people who study the nature of knowledge) in Athens (Acts 17:24-29). Both in the one and the other, the Divine perfections very admirably appear. The Apostle here only specifies Gods eternal power and Godhead, marking His eternal power as the first object which discovers itself in the works of creation, and in the government of the world; and afterwards denoting, by His Godhead, the other attributes essential to Him as Creator. The attributes which constitute God's nature, afterward defined as "His eternal power and divinity.". 20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so … a. And Jesus added, ‘Consider the lilies of the field, how they grow, they toil not neither do they spin, and yet I say to you that even Solomon in all his glory, was not arrayed like one of these’ (Matthew 6:28-29). "Mark Dunagan Commentaries on the Bible". Of these “power” is the most obvious. The revelation of God by the light of nature the heathens neglected or misunderstood, and therefore are justly liable to condemnation. For in combination with man’s spiritual nature they make known His eternal power and Godhead. As Paul says of the law, that it was weak through the flesh, that is, insufficient on account of our corruption, so it may be said of the light of nature, that, although sufficient in itself as a revelation, it is not sufficient, considering the indisposition and inattention of men to divine things. NIV For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. Ever since God created the world. Amen. BibliographyHaydock, George Leo. Romans 1:20 Context. "Haldane's Exposition on the Epistle to the Romans and Hebrews". Zeitschr. Not, as Giff., = ἀπὸ τοῦ ἐκτισμένου κόσμου; this would require articles and be tautologous; cf. Romans 1:20-28 New International Version (NIV) 20 For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. Comp moreover on ἀσύνετος, Wisdom of Solomon 11:15; as also on the entire delineation of Gentile immorality, Romans 1:20 ff. ἀγνωμονήσαντες δὲ πάσης ἑαυτοὺς ἀπεστέρησαν ἀπολογίας. https:https://www.studylight.org/commentaries/hac/romans-1.html. Because it might be further objected in behalf of the Gentiles, that the notions of God imprinted in their nature are so weak, that they may be well excused; therefore the apostle adds, that the certainty of them is further confirmed by the book of the creatures, which was written before them in capital letters, so that he that runs may read. ἀναπολογήτους, Romans 2:1 only. The antithesis is, ἐσκοτίσθη [Romans 1:21], was darkened.— ἥτε— καὶ) These words stand in apposition with ἀόρατα.— ἀΐδιος κ. τ. λ., eternal, etc.) Greek. Romans 5:20), it must stand to it in the relation of that decree. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. This was the case with the Gentile world. By the works of creation, and from those of a general providence, God can be fully recognized as the Creator of heaven and earth, and thence His natural attributes may be inferred. So that they are without excuse.—They could not plead ignorance. The revelation of God's power and divinity is given, so that, if, after being enlightened, they fall into sin, they may be without defense. “For the invisible things of Him from the creation of the world are clearly seen, being known by the things which are made, both His eternal power and divinity, so that they are left without excuse.” God-head in E. V. is wrong, the Greek being theiotees, which means divinity, instead of theotees, which means God-head; the words being so much alike, transcribers and translators mistook the one for the other. Romans 2:1. By what they see created, they may easily collect or understand, that there is an eternal and almighty Creator; they may argue from the effects to the cause. BibliographyBengel, Johann Albrecht. It is implied here that in order that people should be responsible, they should have the means of knowledge; and that he does not judge them when their ignorance is involuntary, and the means of knowing the truth have not been communicated. δύναμις. BibliographyHodge, Charles. The word "from" may mean "since," or it may denote "by means of." Bekk: ἀθεώρητος ἀπʼ αὐτῶν τῶν ἔρων θεωρεῖται ( ὁ θεός). Since the creation of the world. Romans 1:21, as in general even Romans 1:18, contains the perverse conduct of men manifesting itself in the course of human history, on account of which God, who foresaw it, has in His natural self-manifestation made their inexcusableness His aim. νοούμενα καθορᾶται] through the works are seen becoming discerned; νοούμενα defines the manner in which the καθορᾶται takes place, otherwise than through the senses (the νοεῖν, ἀλλʼ οὐκ ὄμμασι θεωρεῖν, Plat. It is only intended to mark the different attributes of Deity, which, although one in principle, are yet distinguished in their objects, so that we conceive of them as if they were many. Rev., better, divinity. But this, to say the least, is unnecessary. In English compare Shakespeare: Beautiful tyrant, wolfish-ravening lamb. Cf. by the things that are made. 21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.. BibliographyIce, Rhoderick D. "Commentary on Romans 1:20". "Commentary on Romans 1:20". he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people." 14, 15, respecting the law written in the heart, comprise the whole of the revelation made to the heathen, after they had lost sight of the original promise to Adam of a deliverer, and the preaching of the righteousness of God by Noah; but in these ways God had never left Himself without a witness. All to whom God has manifested himself in creation and providence, who do not worship him and are not thankful for the blessings which they receive, are without excuse, and have just reason to fear his awful displeasure. It must not be supposed, then, that he regards it as containing in itself a revelation of grace in any manner whatever, for this is an idea opposed to the whole train of his reflections. Go to. What they were capable of understanding, he immediately adds, and shows that he did not intend to affirm that everything could be known of God by his works; but so much as to free them from excuse for their sins. The invisible things of him.—His invisible attributes, afterwards explained as “His eternal power and Godhead.”. That is, from evidences of design and power seen in natural constructions the reason of man is able and is bound to infer God. Jeremiah 2:5; 2 Kings 17:5; Psalms 94:11. https:https://www.studylight.org/commentaries/cgt/romans-1.html. Invisible things of Him God is invisible in Himself, for He is a Spirit, elevated beyond the reach of all our senses. So that they are without excuse.—They could not plead ignorance. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). I. p. 98. Romans 1:21 Parallel Verses [⇓ See commentary ⇓] Romans 1:21, NIV: "For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened." So Philippi and van Hengel; also Delitzsch, bibl. Find Top Church Sermons, Illustrations, and Preaching Slides on Romans 1:20-21. BibliographyJamieson, Robert, D.D. Romans 1:1-2 “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures.” Romans 1:18-20 In Romans 1:18-20 , Paul asserts that things involving God's existence, power, and nature are clearly seen, but mankind suppresses the truth. American Tract Society. Then, how much more is it true of the Creator ’ ( M. T. § )! Explained it to the * pagans at Lystra ( Acts 17:24-29 ) ποιήμασιν... Testament for Schools and Colleges '' its details, presents unmistakeable reminiscences of this section the. 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