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Selected Verse: Romans 1:21 - King James

Verse	Translation	Text
Ro 1:21	King James	Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described. they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded. but became vain--(compare Jer 2:5). in their imaginations--thoughts, notions, speculations, regarding God; compare Mat 15:19; Luk 2:35; Co1 3:20, Greek. and their foolish--"senseless," "stupid." heart--that is, their whole inner man. was darkened--How instructively is the downward progress of the human soul here traced!

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.

they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.

but became vain--(compare Jer 2:5).

in their imaginations--thoughts, notions, speculations, regarding God; compare Mat 15:19; Luk 2:35; Co1 3:20, Greek.

and their foolish--"senseless," "stupid."

heart--that is, their whole inner man.

was darkened--How instructively is the downward progress of the human soul here traced!

Notes on the Bible, by Albert Barnes, [1834]
Because that - The apostle here is showing that it was right to condemn people for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart. When they knew God - Greek, "knowing God." That is, they had an acquaintance with the existence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had traveled extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual System, and by Dr. Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the people. It was confined to the philosophers; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked that "the philosophers regarded all the popular superstitions as equally false: the common people as equally true; and the politicians as equally useful." This was probably a correct account of the prevalent feelings among the ancients. A single extract from "Cicero" (de Natura Deorum, lib. ii. c. 6) will show that they had the knowledge of one God. "There is something in the nature of things, which the mind of man, which reason, which human power cannot effect; and certainly what produces this must be better than man. What can this be called but "God?" Again (c. 2), "What can be so plain and manifest, when we look at heaven, and contemplate heavenly things, as that there is some divinity of most excellent mind, by which these things are governed?" They glorified him not as God - They did not "honor" him as God. This was the true source of their abominations. To glorify him "as God" is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, etc. As they were not inclined to do this, so they were given over to their own vain and wicked desires. Sinners are not willing to give honor to God, as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honor God as God - to reverence, love, and obey him, would effectually restrain people from sin. Neither were thankful - The obligation to be "thankful" to God for his mercies, for the goodness which we experience, is plain and obvious. Thus, we judge of favors received of our fellow-men. the apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following. (1) the effect of ingratitude is to render the heart hard and insensible. (2) people seek to forget the Being to whom they are unwilling to exercise gratitude. (3) to do this, they fix their affections on other things; and hence, the pagan expressed their gratitude not to God, but to the sun, and moon, and stars, etc., the mediums by which God bestows his favors upon people. And we may here learn that an unwillingness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart. But became vain - To "become vain," with us, means to be elated, or to be self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous in their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind further and further from the truth respecting God. Imaginations - This word means properly "thoughts," then "reasonings," and also "disputations." Perhaps our word, "speculations," would convey its meaning here. It implies that they were unwilling to honor God, and being unwilling to honor him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive. And their foolish heart - The word "heart" is not infrequently used to denote the mind, or the understanding. We apply it to denote the affections. But such was not its common use, among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place; see Eph 1:18; Rom 2:15; Co2 4:6; Pe2 1:19. The word "foolish" means literally what is without "understanding;" Mat 15:16. Was darkened - Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is, (1) That people had the knowledge of God. (2) that they refused to honor him when they knew him, and were opposed to his character and government. (3) that they were ungrateful. (4) that they then began to doubt, to reason, to speculate, and wandered far into darkness. This is substantially the process by which people wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then "find no end in wandering mazes lost," and sink into the depths of heresy and of sin.

Notes on the Bible, by Albert Barnes, [1834]

Because that - The apostle here is showing that it was right to condemn people for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart.

When they knew God - Greek, "knowing God." That is, they had an acquaintance with the existence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had traveled extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual System, and by Dr. Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the people. It was confined to the philosophers; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked that "the philosophers regarded all the popular superstitions as equally false: the common people as equally true; and the politicians as equally useful." This was probably a correct account of the prevalent feelings among the ancients. A single extract from "Cicero" (de Natura Deorum, lib. ii. c. 6) will show that they had the knowledge of one God. "There is something in the nature of things, which the mind of man, which reason, which human power cannot effect; and certainly what produces this must be better than man. What can this be called but "God?" Again (c. 2), "What can be so plain and manifest, when we look at heaven, and contemplate heavenly things, as that there is some divinity of most excellent mind, by which these things are governed?"

They glorified him not as God - They did not "honor" him as God. This was the true source of their abominations. To glorify him "as God" is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, etc. As they were not inclined to do this, so they were given over to their own vain and wicked desires. Sinners are not willing to give honor to God, as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honor God as God - to reverence, love, and obey him, would effectually restrain people from sin.

Neither were thankful - The obligation to be "thankful" to God for his mercies, for the goodness which we experience, is plain and obvious. Thus, we judge of favors received of our fellow-men. the apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following.

(1) the effect of ingratitude is to render the heart hard and insensible.

(2) people seek to forget the Being to whom they are unwilling to exercise gratitude.

(3) to do this, they fix their affections on other things; and hence, the pagan expressed their gratitude not to God, but to the sun, and moon, and stars, etc., the mediums by which God bestows his favors upon people. And we may here learn that an unwillingness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart.

But became vain - To "become vain," with us, means to be elated, or to be self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous in their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind further and further from the truth respecting God.

Imaginations - This word means properly "thoughts," then "reasonings," and also "disputations." Perhaps our word, "speculations," would convey its meaning here. It implies that they were unwilling to honor God, and being unwilling to honor him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive.

And their foolish heart - The word "heart" is not infrequently used to denote the mind, or the understanding. We apply it to denote the affections. But such was not its common use, among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place; see Eph 1:18; Rom 2:15; Co2 4:6; Pe2 1:19. The word "foolish" means literally what is without "understanding;" Mat 15:16.

Was darkened - Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is,

(1) That people had the knowledge of God.

(2) that they refused to honor him when they knew him, and were opposed to his character and government.

(3) that they were ungrateful.

(4) that they then began to doubt, to reason, to speculate, and wandered far into darkness.

This is substantially the process by which people wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then "find no end in wandering mazes lost," and sink into the depths of heresy and of sin.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Knowing - glorified not "I think it may be proved from facts that any given people, down to the lowest savages, has at any period of its life known far more than it has done: known quite enough to have enabled it to have got on comfortably, thriven and developed, if it had only done what no man does, all that it knew it ought to do and could do" (Charles Kingsley, "The Roman and the Teuton"). Became vain (ἐματαιώθησαν) Vain things (μάταια) was the Jews' name for idols. Compare Act 4:15. Their ideas and conceptions of God had no intrinsic value corresponding with the truth. "The understanding was reduced to work in vacuo. It rendered itself in a way futile" (Godet). Imaginations (διαλογισμοῖς) Rev., better, reasonings. See on Mat 15:19; see on Mar 7:21; see on Jam 2:4. Foolish (ἀσύνετος) See on συνετός prudent, Mat 11:25, and the kindred word σύνεσις understanding, see on Mar 12:33; see on Luk 2:47. They did not combine the facts which were patent to their observation. Heart (καρδία) The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Act 14:17; Jam 5:5; Luk 21:34. It is used fifty-two times by Paul. Never used like ψυχή, soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Act 2:43; Act 3:23; Rom 13:1); nor like πνεῦμα spirit, to denote the divinely-given principle of life. It is the central seat and organ of the personal life (ψυχή) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. Like our heart it denotes the seat of feeling as contrasted with intelligence. Co2 2:4; Rom 9:2; Rom 10:1; Co2 6:11; Phi 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - 1. Of intelligence, Rom 1:21; Co2 3:15; Co2 4:6; Eph 1:18. 2. Of moral choice, Co1 7:37; Co2 9:7. 3. As giving impulse and character to action, Rom 6:17; Eph 6:5; Col 3:22; Ti1 1:5; Ti2 2:22. The work of the law is written on the heart, Rom 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, Co2 3:2-3. 4. Specially, it is the seat of the divine Spirit, Gal 4:6; Rom 5:5; Co2 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Phi 4:7; Col 3:15; Th1 3:13; Th2 2:17; Th2 3:5. It is the seat of faith, and the organ of spiritual praise, Rom 10:9; Eph 5:19; Col 3:16. It is equivalent to the inner man, Eph 3:16, Eph 3:17. Its characteristic is being hidden, Rom 2:28, Rom 2:29; Rom 8:27; Co1 4:5; Co1 14:25. It is contrasted with the face, Th1 2:17; Co2 5:12; and with the mouth, Rom 10:8.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Because, knowing God - For the wiser heathens did know that there was one supreme God; yet from low and base considerations they conformed to the idolatry of the vulgar. They did not glorify him as God, neither were thankful - They neither thanked him for his benefits, nor glorified him for his divine perfection. But became vain - Like the idols they worshipped. In their reasonings - Various, uncertain, foolish. What a terrible instance have we of this in the writings of Lucretius! What vain reasonings, and how dark a heart, amidst so pompous professions of wisdom!

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Because that when they knew God - When they thus acquired a general knowledge of the unity and perfections of the Divine nature, they glorified him not as God - they did not proclaim him to the people, but shut up his glory (as Bishop Warburton expresses it) in their mysteries, and gave the people, in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries, which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections. They glorified him not - They did not give him that worship which his perfections required. Neither were thankful - They manifested no gratitude for the blessings they received from his providence, but became vain in their imaginations, διαλογισμοις, in their reasonings. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the Divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are acquainted with their writings, and to others it would not be useful. In short, their foolish, darkened minds sought God no where but in the place in which he is never to be found; viz. the vile, corrupted, and corrupting passions of their own hearts. As they did not discover him there, they scarcely sought him any where else.

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²⁰ And again, The Lord knoweth the thoughts of the wise, that they are vain.

³⁵ (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

¹⁹ For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

⁵ Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

¹⁶ And Jesus said, Are ye also yet without understanding?

¹⁹ We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

⁶ For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

¹⁵ Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

¹⁸ The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

⁸ But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

¹² For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.

¹⁷ But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

²⁵ And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

⁵ Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

²⁷ And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

²⁹ But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

²⁸ For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

¹⁷ That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

¹⁶ That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

¹⁶ Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

¹⁹ Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

⁹ That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

⁵ And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

¹⁷ Comfort your hearts, and stablish you in every good word and work.

¹³ To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

¹⁵ And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

⁷ And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

²² Who hath also sealed us, and given the earnest of the Spirit in our hearts.

⁵ And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

⁶ And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

² Ye are our epistle written in our hearts, known and read of all men:
³ Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

¹⁵ Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

²² Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

⁵ Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

²² Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

⁵ Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;

¹⁷ But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

⁷ Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

³⁷ Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

¹⁸ The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

⁶ For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

¹⁵ But even unto this day, when Moses is read, the vail is upon their heart.

²¹ Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

⁷ Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

¹¹ O ye Corinthians, our mouth is open unto you, our heart is enlarged.

¹ Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

² That I have great heaviness and continual sorrow in my heart.

⁴ For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

¹ Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

²³ And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

⁴³ And fear came upon every soul: and many wonders and signs were done by the apostles.

³⁴ And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.

⁵ Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

¹⁷ Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

⁴⁷ And all that heard him were astonished at his understanding and answers.

³³ And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

²⁵ At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

⁴ Are ye not then partial in yourselves, and are become judges of evil thoughts?

²¹ For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

¹⁹ For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

¹⁵ But when they had commanded them to go aside out of the council, they conferred among themselves,