The praising and thanksgiving exhaust the notion of the adoration, which they should have offered to God. For. He fires away and downs a fat heifer. But the problem is that men do not want to know God. eis) of their being. BibliographyTorrey, R. A. ἀναπολογήτους, Romans 2:1 only. This passage contributes in numerous ways to systematic theology. Though the latter shade of meaning is more conformable to the words used, the former is what one would more naturally expect; but each presupposes the other. 1871-8. Romans 1:20 KJV. 3, 31.: εἰ γὰρ.… ἡμᾶς οἱ πολέμιοι θεάσονται.… πάλιν καθορῶντες ἡμῶν τὸ πλῆθος. εἰς τὸ εἶναι αὐτοὺς ἀναπολ.] This passage as a whole, and in its details, presents unmistakeable reminiscences of this section of the book of Wisdom. of means. 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. 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. 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. p. 102 f.; for מַעַשֱׂה, with which ποίημα corresponds (LXX. "Commentary on Romans 1:20". 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. 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. The apostle says the ἀόρατα καθορᾶται the unseen things are seen, because they are perceived by the mind; νοούμενα being understood by means of the things made. . https:https://www.studylight.org/commentaries/whe/romans-1.html. 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. https:https://www.studylight.org/commentaries/jab/romans-1.html. The argument is, God has manifested the knowledge of himself to men, for the invisible things of him, that is, his eternal power and Godhead, are, since the creation, clear!y seen, being understood by his works; they are therefore without excuse. Being a Spirit, He is exempted from all composition of parts, so that when the Apostle here ascribes to Him invisible things in the plural, it must not be imagined that there is not in God a perfect unity. These ideas of design, magnificence and beauty should therefore fill us with awe and point our hearts towards God, and would in fact do so were we not blinded by sin. I mention this to demonstrate a case of a heathen who was intelligently saved, walking with God and bearing the fruits of the Spirit. u. Krit. His eternal power and Godhead; his divinity, and worthiness of being loved, adored, and obeyed. The Apostle here speaks only of the revelation of the natural attributes of God, which make Him indeed the sovereign good to man in innocence, but the sovereign evil to man when guilty. Illustrations are sometimes furnished by single words, as γλυκύπικρος bittersweet; θρασύδειλος a bold coward. 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). ‘Eternal, and Almighty, have always been recognized epithets of the Creator’ (Alford). "Haldane's Exposition on the Epistle to the Romans and Hebrews". Chrys. 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. In comparison, note the frequency of other words used in Romans: law (72), Christ (65), sin (48), Lord (43), and faith (40). The ΄αταιότης is a specific attribute of heathenism. The connection with καθορᾶται is perfectly natural. Hofmann is unsupported by linguistic usage in inferring from the position of τέ, that ἀΐδιος is not meant to apply also to θειότης. Greek. It is just that position that makes ἀΐδιος the common property of both members (see especially Hartung, l.c(452) p. 116 f.), so that, in order to analyse the form of the conception, we may again supply ἡ ἀΐδιος αὐτοῦ after καὶ (Stallbaum, a(453) Plat. a. 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. ; cf. It cannot be said that God manifested Himself in His works, in order to leave men without excuse. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds. That is, from the very time of creation, men should have seen the evidence of God’s existence and His work in the marvelous universe He had created, for “God hath shewed it unto them” (Romans 1:19). θειότης is godhood, not godhead. by the things that are made; the various works of creation; all which proclaim the being, unity, and perfections of God their Creator. Being perceived, etc. If this was true of the pagan world then, how much more is it true of the world now? p. 325 f.; also Winer, p. 520 [E. T. 727]). invert text and margin. John 12:40 : and n. Hebrews 11:3, esp. ), Beza, Calvin (“in hoc ut”), Bengel and others. https:https://www.studylight.org/commentaries/hal/romans-1.html. poiema. Only here and Ephesians 2:10. so that, &c. = to the end (Greek. The great majority prefer the latter, which is obviously the better suited to the context, because the works of God are expressed afterwards by ποιήματα and because the invisible things are those which are manifested by his works, and are explained by the terms "power and Godhead." 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. American Tract Society. The invisible things of him: the apostle tells us afterwards himself what he means by the invisible things of God, viz. It signifies the sum-total of the divine attributes. 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. So Philippi and van Hengel; also Delitzsch, bibl. BibliographyEdwards, Justin. Romans 1:20 creation strength mind world almighty. This does not refer to all the Divine attributes, for they are not all manifested in the works of creation. BibliographyJamieson, Robert, D.D. Ellicott's Commentary for English Readers. Hartung, Partikell. Comp on Ephesians 1:18 ; Delitzsch, p. 250. Plato, Timaeus, 40 B, ζῶα θεῖα ὄντα καὶ ἀΐδια. The untutored savage in his primeval wilds sees God in the clouds and hears him in the winds: “Whose soul proud science never taught to stray, Far as the solar walk, the milky way.”. "E.W. For the invisible things of him from the creation of the world are clearly seen, being, through the works are seen becoming discerned, on account of the fact, that, although they had known God, according to the measure of His divine quality, but they were frustrated in their thoughts. https:https://www.studylight.org/commentaries/ges/romans-1.html. The latter is Godhead; the former, divinity, a collective term for all the divine perfections. For analogous references to the physico-theological knowledge of God, see Wetstein, and Spiess, Logos spermaticos, 1871, p. 212. 21 because, . They are inexcusable, because their natural corruption is thus discovered; for they are convicted of being sinners, and consequently alienated from communion with God, and subjected to condemnation, which is thus shown to be just. Running, he cuts out some meat and satisfies his awful hunger by eating it blood-raw. This was the result, not the grand end. Greek: tes panton armonias salpiggos, lamproteron booses. 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. BibliographyIce, Rhoderick D. "Commentary on Romans 1:20". BibliographyHaydock, George Leo. The primary conceptions of the Maker, formed by reflection upon things, are power and divinity. 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. 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. From the creation; ever since the creation. τοῖς ποιήμασι] embraces all that God as Creator has produced, but does not at the same time include His governing in the world of history, as Schneckenburger thinks, Beitr. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded. "Commentary on Romans 1:20". Equally clear is the proof that this power must have been eternal. Paul sets forth the historical emergence of that for which they were inexcusable. ‘From,’ while literally correct, may be misunderstood as referring to the means of clearly seeing. 20. τὰ γὰρ ἀόρατα … θειότης are best treated as parenthetic—explanatory of ἐφανέρωσεν—the revelation of GOD through nature and human nature is true as far as it goes, but it is confined to His power both in nature and in morals, and His character as Divine Ruler and Lawgiver. and R.V. Invisible things are clearly visible. "George Haydock's Catholic Bible Commentary". See Fritzsche a(451) Matth. What is meant is “divine nature,” rather than “divine personality.”. The apostle, then, does not say that without reflection even "the things that are made" will discover (God to men. The antithesis is, ἐσκοτίσθη [Romans 1:21], was darkened.— ἥτε— καὶ) These words stand in apposition with ἀόρατα.— ἀΐδιος κ. τ. λ., eternal, etc.) Romans 1:4 "And declared [to be] the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:" Son of God: This title used nearly 30 times in the gospels, identifies Jesus Christ as the same in essence, as God. ἀΐδιος, everlasting, belongs to both substantives; but καί annexes the general term, the category, of which the δύνα΄ις is a species. Godhead - His deity; divinity; divine nature, or essence. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. 1859. The invisible things of him.—His invisible attributes, afterwards explained as “His eternal power and Godhead.”. For the invisible things of God. Mark 10:6; Mark 13:19; 2 Peter 3:4. τοῖς ποιήμασιν, dat. This divine revelation has been made ἀπὸ κτίσεως κόσμου, from the creation of the world, not by the creation; for κτίσις here is the act of creation, and not the thing created; and the means by which the revelation is made, is expressed immediately by the words τοῖς ποιήνασι, which would then be redundant. A multitude of Scriptures intelligently corroborates this great truth, that all the people in the world can be saved if they will, having nothing to do but walk in the light which God gives them, as in that case, in the glorious ultimatum, the “blood of Jesus Christ his Son cleanseth them from all sin” (1 John 1:7). 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. St. Paul does not go into the questions that have been raised in recent times as to the other qualities which are to be inferred as existing in the Author of nature; but he sums them up under a name that might be used as well by a Pagan philosopher as by a Christian—the attributes included in the one term “Godhead.” Divinity would be, perhaps, a more correct translation of the expression. The creation rev… iv. 1832. order was the first argument addressed to Jews. Even His eternal power and Godhead.—A summary expression for those attributes which, apart from revelation, were embodied in the idea of God. "Whedon's Commentary on the Bible". 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.. Knowing God by revelation should result in His honor. “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. 1909-1922. Even his everlasting power and divinity. The proof is not weakened because we do not see the process of creation constantly going on. 1879-90. Cf. 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. 1897. Romans 1:20 … Associated with thought and will (Romans 1:24; 1 Corinthians 4:5) more usually than with feeling (Romans 9:2), see S. H. There is the same tragic irony here as in 1 Corinthians 1:20 … Only here. "Commentary on Romans 1:20". Ever since God created the world. 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