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https:https://www.studylight.org/commentaries/cgt/romans-1.html. "Haldane's Exposition on the Epistle to the Romans and Hebrews". NLT For ever since the world was created, people have seen the earth and sky. That faith has its primary sources within our own breast (Romans 1:19); but it becomes an intelligent and articulate conviction only through what we observe around us (Romans 1:20). Invisible things are clearly visible. ), Melancthon (“propter quas causas Deus” etc. She is more precious than rubies, and all the things that thou canst desire a… The proof of this was clear, even to the pagan, with their imperfect views of creation and of astronomy; compare Psalm 19:1-14. Two are mentioned, "everlasting power and divine nature". 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. "Commentary on Romans 1:20". Romans 1:20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, {even} his everlasting power and divinity; that they may be without excuse: "Invisible things of him" -"invisible attributes" (TCNT). ‘The perfections of God, being understood by his works, are seen, so that men are without excuse.' Romans 3:1-20 Excuses and Fair Assessment - Free Basic Bible Studies reveal the sin in every individual through which they need to find salvation. American Tract Society. by the things that are made; the various works of creation; all which proclaim the being, unity, and perfections of God their Creator. 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. 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. 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. 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. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds. Zeitschr. 1874-1909. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. τ. θ.; cf. He also explained it to the philosophers (people who study the nature of knowledge) in Athens (Acts 17:24-29). Even His eternal power and Godhead.—A summary expression for those attributes which, apart from revelation, were embodied in the idea of God. The praising and thanksgiving exhaust the notion of the adoration, which they should have offered to God. "George Haydock's Catholic Bible Commentary". BibliographySchaff, Philip. But there is force in Burton’s argument for ‘result’ (M. T. § 411). As we look at the wonders of creation, the evidence of ‘design’ in nature, its beauty, its diverse colours, its radiance, the scene from the mountain top, the wonder of men’s inexplicable bodies and minds (made even more inexplicable by the discoveries of micro-biology and the discovery of the human genome), and the wonders of outer space, we can only recognise that it is God Who has done this, a God Who is rational, interested in beauty, powerful, intricate, and yet Who brings comfort to the heart. While thus trudging along, seeing a herd of buffaloes at a great distance, taking position in concealment, he prays God to send them within gun-shot, as he had had nothing to eat for a week but some broth made from the bones of a wild-cat, which the vultures had picked, and they had recovered from beneath the snow. ; so that γνόντες is thus previous to the οὐχ.… ἐδόξασαν. But this, to say the least, is unnecessary. Using Romans 1:20, the obvious, clearly perceived facts from the creation must be the truth. Romans 1:20. We may add that Rückert holds the strange view, that θειότης, which could not properly be predicated of God, is only used here by Paul for want of another expression. 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. When the heathens had nothing else than the manifestation of the Divine perfections in the works of creation and providence, there was enough to render them inexcusable, since it was their duty to make a good use of them, and the only cause of their not doing so was their perversity. https:https://www.studylight.org/commentaries/ges/romans-1.html. So that they are without excuse.—They could not plead ignorance. Cf. The whole, therefore, of that revelation of God’s 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. by the things that are made. It is only of the works of creation that the Apostle could assert what he here says, especially as he adds ἀπὸ κτίσεως κόσμου. "Commentary on Romans 1:20". ἀΐδιος, everlasting, belongs to both substantives; but καί annexes the general term, the category, of which the δύνα΄ις is a species. We have here an oxymoron, literally a pointedly foolish saying; a saying which is impressive or witty through sheer contradiction or paradox. The antithesis is, ἐσκοτίσθη [Romans 1:21], was darkened.— ἥτε— καὶ) These words stand in apposition with ἀόρατα.— ἀΐδιος κ. τ. λ., eternal, etc.) Comp Xen. Illustrations are sometimes furnished by single words, as γλυκύπικρος bittersweet; θρασύδειλος a bold coward. Equally clear is the proof that this power must have been eternal. The position Paul takes is opposed to Pantheism. Hebrews 11:27. clearly seen. Bekk: ἀθεώρητος ἀπʼ αὐτῶν τῶν ἔρων θεωρεῖται ( ὁ θεός). ὁ Θεὸς, εἰ καὶ τοῦτο ἐξέβη. Moulton, p. 219. Through the ‘power’ men recognize the ‘divinity,’ which here means not the personal Deity, but the sum of the divine attributes. Being perceived, etc. It does not exclude the immanence of God in the world, but it excludes all pantheism. 1851. This clearly shows that in the whole of the dispensation to the heathen, there was no revelation of mercy, and no accompanying Spirit of grace, as there had been to the Jews. poiema. https:https://www.studylight.org/commentaries/mpc/romans-1.html. 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. That they may be without excuse. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded. 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. aoratos. ix. It is therefore to be particularly observed that, while, in the next chapter, where the Apostle proceeds to prove that the Jews are also without excuse, he urges that the forbearance, and long-suffering, and goodness of God, in the revelation of grace, led them to repentance, he says nothing similar respecting the heathens. Greek. 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. Regarding ὡς in the sense: according to the measure of His divine quality, comp on John 1:14. iii. Plato, Timaeus, 40 B, ζῶα θεῖα ὄντα καὶ ἀΐδια. 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. “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. What Does Romans 1:20 Mean? cf. (b) Because the more light they have, the greater the probability that they will walk in it and be saved. 1850, p. 387; Bleek in the Stud. even his eternal power and Godhead—both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead. The suggestion of Philo as the Apostle’s source (Schneckenburger) is out of the question. τὰ ἀόρατα αὐτοῦ] His invisible things, the manifold invisible attributes, that constitute His … For the invisible things of him from the creation of the world , [ apo (Greek #575) ktiseoos (Greek #2937) kosmou (Greek #2889)] - not 'by means of,' but 'since the time of' the world's creation [= apo (Greek #575) katabolees (Greek #2602) kosmou (Greek #2889), Luke 11:50], Are clearly seen - [ aorata (Greek #517) ... kathoratai (Greek #2529). The subsequent clause, ἥ τε ἀΐ́διος αὐτοῦ δύναμις καὶ θειότης, is in apposition with and an explanation of the former one. This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted. 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. While it is cooking I want you to sit down that I may talk to you about the great spirit, Oeneah, who always takes good care of his children.” Smith felt himself a missionary among them, and had been teaching them the Christian religion the best he could from the Bible. "Commentary on Romans 1:20". John 12:40 : and n. Hebrews 11:3, esp. Are clearly seen . ἀΐδιος. καθορᾶται = are brought within the range of vision. Compare Romans 1:11. without excuse. Only here. In order to this revelation, it was necessary that the Holy Spirit should have animated the Prophets and Apostles. 2013. 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). u. Krit. BibliographyIce, Rhoderick D. "Commentary on Romans 1:20". They had the means of knowing so much of God, as to show the folly of worshipping dumb idols; compare Isaiah 44:8-10. . 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. 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. Things that are made - By his works; compare Hebrews 11:3. Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. 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. Take up and read!”b. They had also traditions respecting his perfections; and they could not plead for their crimes and folly that they had no means of knowing him. But to us, under the full blaze of modern science, with our knowledge of the magnitude, and distances, and revolutions of the heavenly bodies, the proof of this power is much more grand and impressive. This passage contributes in numerous ways to systematic theology. BibliographyMeyer, Heinrich. But the problem is that men do not want to know God. In the contemplation of the heavens and the earth, every one must be convinced that the power which called them into existence is eternal. I never fail to be delighted at how the mind of the Apostle Paul works as he sets this truth out for us. https:https://www.studylight.org/commentaries/pet/romans-1.html. Its relation to the preceding τέ consists in its completing the climax and cumulation, for which τέ prepares the way. The invisible things of him.—His invisible attributes, afterwards explained as “His eternal power and Godhead.”. "Commentary on Romans 1:20". https:https://www.studylight.org/commentaries/jab/romans-1.html. — 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. Observe further how completely, in our passage, the transcendental relation of God to the world—the negation of all identity of the two—lies at the foundation of the Apostle’s view. 1863-1878. 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