“O, no, my son, I am not in a hurry.” “Well,” says Smith, “I will broil you some on the coals.” “O, no, I prefer it stewed. Even his eternal power and Godhead , [ theiotees (Greek #2305)]. His eternal power and Godhead; his divinity, and worthiness of being loved, adored, and obeyed. This was the case with the Gentile world. ix. eis) of their being. But where people have these means within their reach, and will not avail themselves of them, all excuse is taken away. by the things that are made.—There is something of a play upon words here. (2) This accords with the design of the argument. BibliographyEdwards, Justin. What God wants man to know, man willingly ignores and suppresses through the addition of beliefs, customs, and traditions that cloak the truth. Compare Romans 1:11. without excuse. "through the things that are made...that they may be without excuse"-this is a telling commentary about the person that can study the physical creation and yet still believe in evolution and or remain a atheist or agnostic. The purpose of God to show mercy is not revealed but by the Spirit of God, who alone searcheth the deep things of God, Corinthians 2:10. The καθορᾶται forms with ἀόρατα a striking oxymoron, in which the compound selected for that purpose, but not elsewhere occurring in the N. T., heightens still further the idea conveyed by the simple form. Commentary on Romans 1:26-32 (Read Romans 1:26-32) In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." αὐτῶν] but they were frustrated in their thoughts (comp 1 Corinthians 3:20), so that the conceptions, ideas, and reflections, which they formed for themselves regarding the Deity, were wholly devoid of any intrinsic value corresponding with the truth. "Since the creation"-mankind, all of them from the beginning have all had access to this same knowledge, yes even the native in darkest Africa, the South-Sea Islander and the American Indian. Verse 20 shows how we can perceive God’s “invisible attributes.”. 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.” The proof of this was clear, even to the pagan, with their imperfect views of creation and of astronomy; compare Psalm 19:1-14. Johann Albrecht Bengel's Gnomon of the New Testament. The suggestion of Philo as the Apostle’s source (Schneckenburger) is out of the question. ἥ τε ἀΐδιος αὐτοῦ δύν. The word ‘everlasting’ here is not the same as that usually rendered ‘eternal’; it belongs to both nouns. The fact of their knowing God, is manifest in, or among them].— ἀναπολογήτους, without excuse). God provides sufficient evidence of Himself to hold people accountable to revelation. Knowing God by revelation should result in His honor. 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. Even his everlasting power and divinity. John 12:40 : and n. Hebrews 11:3, esp. "Commentary on Romans 1:20". https:https://www.studylight.org/commentaries/hac/romans-1.html. For what makes man totally inexcusable is that ‘the things that are made’ reveal to the open mind the invisible things of God (His goodness, wisdom, power, majesty, creativity, providential care) and have done so from the beginning. The words in the original may either refer to the end intended, or to the actual result either to those circumstances being designed to leave men without excuse, or to the fact that they are without excuse. Its meaning cannot therefore be fixed by any parallel passages. iv. Comp moreover on ἀσύνετος, Wisdom of Solomon 11:15; as also on the entire delineation of Gentile immorality, Romans 1:20 ff. In the summer of 386, a young man wept in the backyard of a friend. https:https://www.studylight.org/commentaries/hmc/romans-1.html. Chrys. It is only of the works of creation that the Apostle could assert what he here says, especially as he adds ἀπὸ κτίσεως κόσμου. . Romans 1:20. https:https://www.studylight.org/commentaries/cgt/romans-1.html. College Press, Joplin, MO. It does not mean that this power has been exerted or put forth from eternity, for the very idea of creation supposes that it had not, but that there is proof, in the works of creation, of power which must have existed from eternity, or have belonged to an eternal being. Their heart that had been rendered by the ἐματαιώθησαν unintelligent, incapable of discerning the true and right, became dark, completely deprived of the light of the divine ἀλήθεια that had come to them by the revelation of nature. “Charles Darwin died in April 1882. Here in Romans 1:18-20 Paul does not appeal to inscripturated truth per se (i.e., truth revealed in the pages of the OT), but rather to the continual revelation of God in and through creation and in his wrath against sin. His eternal power - Here are two things implied. It’s text, from the book of Proverbs, may stand as the most fitting testimony to Darwin’s greatness: ‘Happy is the man that findeth wisdom, and getteth understanding. τὰ ἀόρατα αὐτοῦ] His invisible things, the manifold invisible attributes, that constitute His nature. Take up and read!”b. Here, Colossians 1:15, Colossians 1:16, 1 Timothy 1:17. τὰ ἀόρατα αὐτοῦ] His invisible things, the manifold invisible attributes, that constitute His … https:https://www.studylight.org/commentaries/pet/romans-1.html. Romans deals with many different themes but as much as a book can be, it is a book about God. Finally John concludes that they are all going to starve to death in a pile. Using Romans 1:20, the obvious, clearly perceived facts from the creation must be the truth. BibliographyJamieson, Robert, D.D. Matthew Poole's English Annotations on the Holy Bible. See Nitzsch in the Deutsch. In this sense it is commonly used in the New Testament; compare Mark 10:6; Mark 13:19; Mark 16:5; Romans 1:25; 2 Corinthians 5:17; Galatians 6:15; Colossians 1:15, Colossians 1:23; Hebrews 4:13; Hebrews 9:11; 1 Peter 2:13; 2 Peter 3:4; Revelation 3:14. By His power may be understood all the attributes called relative, such as those of Creator, Preserver, Judge, Lawgiver, and others that relate to creatures; and by His Godhead, those that are absolute, such as His majesty, His infinity, His immortality. The writer of Psalm 19:1 said, ‘The heavens (sun, moon and stars) tell about the *glory of God. Then supplying himself with some of the food to eat on his journey, his heart turns back with incorrigible sympathy for those poor people he had left to die. But Chrysostom, even in his time, expressly opposes this view (comp also Oecumenius), and at a later period it became a subject of contention between the Lutherans and the Reformed, See Calovius. Are clearly seen . Paul sets forth the historical emergence of that for which they were inexcusable. Two are mentioned, "everlasting power and divine nature". Vers. For in combination with man’s spiritual nature they make known His eternal power and Godhead. So instead men philosophise them away. 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. Such power, it is evident, could have neither a beginning nor an end. There is a play on the double meaning of ὁρᾶν as applied to sensual and mental vision, the transition to the second being marked by νοούμενα; cf. KJV: King James Version . p. 73; Schoemann, a(454) Is. This visibility of the invisible perfections of God, which began at the creation, has continued ever since, and proves that the Apostle here includes with the works of creation those of providence, in the government of the universe. This is true of all the people in the world, whether heathen, Moslem, Papist or Protestant (John 1:9 and Titus 2:11). Esp. (Psalms 14:1). ‘Eternal, and Almighty, have always been recognized epithets of the Creator’ (Alford). H ere is a Bible study, summary, and commentary for Romans 1:. . Comp Xen. Here the Apostle tacitly refutes the opinion of some of the philosophers respecting the eternity of the world; he establishes the fact of its creation, and at the same time teaches, contrary to the Atheists, that, from the sole contemplation of the world, there are sufficient proofs of the existence of God. He knew his life of sin and rebellion against God left him empty and feeling dead; but he just couldn’t find the strength to make a final, real decision for Jesus Christ. Are clearly seen . 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. by the things that are made. This placed all men under a positive obligation of obedience to God. "The Treasury of Scripture Knowledge". And thus is to be explained the brutish ignorance of God that reigns among the more debased and unreflecting pagan, the atheistic speculations in modern times of some subtle metaphysicians, and the negation of all Theism on the part of many enthusiastic students of the mere facts and laws of the material universe; while to the calm, unprejudiced exercise of thought upon the mind which is seen to reign in every department of "the things that are made," God is brightly beheld. νοούμενα, being conceived or framed into conceptions, made objects of thought; cf. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. BibliographyBengel, Johann Albrecht. 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. Visit our library of inductive Bible studies for more in depth inductive studies on this and other books of the Bible you can use in your small group. 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. https:https://www.studylight.org/commentaries/ice/romans-1.html. his being and his attributes, particularly his eternity and almighty power; to which we might add, his wisdom, goodness, &c. These, though invisible in themselves, yet are discernible by his works, and that ever since the creation of the world. δύναμις. Bibliography"Commentary on Romans 1:20". The heavens and the earth prove the deity of their Author. (1) This is the common meaning of the word "creation;" and. The skies show the work of his hands.’ Paul explained this to the *pagans at Lystra (Acts 14:15-17). In order to this revelation, it was necessary that the Holy Spirit should have animated the Prophets and Apostles. "Schaff's Popular Commentary on the New Testament". κ. θειότης] A more precise definition of the previous τὰ ἀόρατα αὐτοῦ. The position Paul takes is opposed to Pantheism. so that they are without excuse—all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit. used of GOD’S power in creation, old and new. These words are, by Griesbach, Knapp, and others, made to depend on the last clause of Romans 1:19; and then the interpretation of Beza and the elder Calvinists would be the most natural. Construe it with φανερόν ἐστιν [Romans 1:19. The eternal power—this aspect of His θειότης which comes into prominence at first and before all others—and the divinity of God in its collective aspect, are rationally perceived and discerned by means of His works. But how, then, it may be said, are men rendered inexcusable? 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. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. You see Paul positively affirms the gracious possibility of universal salvation, otherwise they would not all be left “without excuse.” Hence you see from this positive statement that no one in the judgment day can give an apology for his disqualification to meet the Lord and enter heaven. Aristotle (de mundo, 6) has a remarkable statement, identical with this-`In every mortal by nature the invisible God becomes by those very works visible'. Things that are made - By his works; compare Hebrews 11:3. κόσμου cannot be taken in a causal sense (see Winer, p. 348 [E. T. 463]), as the medium cognoscendi (so Luther and many others, including Calovius, Pearson, Homberg, Wolf, Heumann, Morus and Reithmayr), but only in the sense of temporal beginning: since the creation of the world they are so perceived. 20 For since the creation of the world God’s invisible qualities—his eternal power… above, Romans 1:4. εἰς τὸ may either express ‘purpose’ (Romans 8:29) or simple result (Romans 12:3): here generally taken of ‘purpose,’ in which case it must be connected with ἐφανέρωσεν above. https:https://www.studylight.org/commentaries/hdg/romans-1.html. Bullinger's Companion bible Notes". "Family Bible New Testament". "Cambridge Greek Testament for Schools and Colleges". This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted. So that they are without excuse , [ eis (Greek #1519) to (Greek #3588) einai (Greek #1511)] - or, 'so that they might be without excuse' (in the event of their failure). There are works; therefore there is a creation; therefore there is a Creator.— νοούμενα) Those alone, who use their understanding, νῷ, καθορῶσι, look closely into a subject.— καθορᾶται, are seen) for the works [which proceed from the invisible attributes of God] are discerned. The view, which interprets it of the result, hesitates to admit the conception of a divine decree, under which Paul places the inexcusableness of men; and yet not only may this stand to the perception of God from His works which has existed since the beginning in the relation of result, but, in accordance with the thoroughly Scriptural idea of destiny (comp e.g. “The unseen is seen—discerned by the eye of the mind—being inferred or perceived by the help of that which is made,” i.e., as we should say, by the phenomena of external nature. Surely nothing is more absurd than that people should be ignorant of their Author, especially people who have been given understanding principally for this use. 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