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Selected Verse: Romans 1:20 - American Standard
| Verse |
Translation |
Text |
| Ro 1:20 |
American Standard |
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: |
| |
King James |
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: |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
For the invisible things of him from--or "since"
the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern.
being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Rom 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Rom 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).
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.
so that they are without excuse--all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit. |
| Notes on the Bible, by Albert Barnes, [1834] |
For the invisible things of him - The expression "his invisible things" refers to those things which cannot be perceived by the senses. It does not imply that there are any things pertaining to the divine character which may be seen by the eye; but that there are things which may be known of him, though not discoverable by the eye. We judge of the objects around us by the senses, the sight, the touch, the ear, etc. Paul affirms, that though we cannot judge thus of God, yet there is a way by which we may come to the knowledge of him. What he means by the invisible things of God he specifies at the close of the verse, "his eternal power and Godhead." The affirmation extends only to that; and the argument implies that that was enough to leave them without any excuse for their sins.
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. In this sense it is commonly used in the New Testament; compare Mar 10:6; Mar 13:19; Mar 16:5; Rom 1:25; Co2 5:17; Gal 6:15; Col 1:15, Col 1:23; Heb 4:13; Heb 9:11; Pe1 2:13; Pe2 3:4; Rev 3:14. The word "from" may mean "since," or it may denote "by means of." And the expression here may denote that, as an historical fact, God "has been" "known" since the act of creation; or it may denote that he is known "by means of" the material universe which he has formed. The latter is doubtless the true meaning. For,
(1) This is the common meaning of the word "creation;" and,
(2) This accords with the design of the argument.
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. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded.
Are clearly seen - Are made manifest; or may be perceived. The word used here does not occur elsewhere in the New Testament.
Being understood - His perfections may be investigated, and comprehended by means of his works. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God.
Things that are made - By his works; compare Heb 11:3. 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. 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.
His eternal power - Here are two things implied.
(1) that the universe contains an exhibition of his power, or a display of that attribute which we call "omnipotence;" and,
(2) That this power has existed from eternity, and of course implies an eternal existence in God.
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. The proof of this was clear, even to the pagan, with their imperfect views of creation and of astronomy; compare Psa 19:1-14. The majesty and grandeur of the heavens would strike their eye, and be full demonstration that they were the work of an infinitely great and glorious God. 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. We may apply the remark of the apostle to the present state of the science, and his language will cover all the ground, and the proof to human view is continually rising of the amazing power of God, by every new discovery in science, and especially in astronomy. Those who wish to see this object presented in a most impressive view, may find it done in Chalmer's Astronomical Discourses, and in Dick's Christian Philosopher. Equally clear is the proof that this power must have been eternal. If it had not always existed, it could in no way have been produced. But it is not to be supposed that it was always exerted, any more than it is that God now puts forth all the power that he can, or than that we constantly put forth all the power which we possess. God's power was called forth at the creation. He showed his omnipotence; and gave, by that one great act, eternal demonstration that he was almighty; and we may survey the proof of that, as clearly as if we had seen the operation of his hand there. The proof is not weakened because we do not see the process of creation constantly going on. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds.
Godhead - His deity; divinity; divine nature, or essence. The word is not used elsewhere in the New Testament. Its meaning cannot therefore be fixed by any parallel passages. 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. It would not be proper, however, to press this word as implying that all that we know of God by revelation was known to the pagan; but that so much was known as to show his supremacy; his right to their homage; and of course the folly and wickedness of idolatry. 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 - God has given them so clear evidence of his existence and claims, that they have no excuse for their idolatry, and for hindering the truth by their iniquity. 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. But where people have these means within their reach, and will not avail themselves of them, all excuse is taken away. This was the case with the Gentile world. They had the means of knowing so much of God, as to show the folly of worshipping dumb idols; compare Isa 44:8-10. 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. If this was true of the pagan world then, how much more is it true of the world now?
And especially how true and fearful is this, respecting that great multitude in Christian lands who have the Bible, and who never read it; who are within the reach of the sanctuary, and never enter it; who are admonished by friends, and by the providences of God, and who regard it not; and who look upon the heavens, and even yet see no proof of the eternal power and Godhead of him who made them all! Nay, there are those who are apprized of the discoveries of modern astronomy, and who yet do not seem to reflect that all these glories are proof of the existence of an eternal God; and who live in ignorance of religion as really as the pagan, and in crimes as decided and malignant as disgraced the darkest ages of the world. For such there is no excuse, or shadow of excuse, to be offered in the day of doom. And there is no fact more melancholy in our history, and no one thing that more proves the stupidity of people, than this sad forgetfulness of Him that made the heavens, even amid all the wonders and glories that have come fresh from the hand of God, and that everywhere speak his praise. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
The invisible things of Him
The attributes which constitute God's nature, afterward defined as "His eternal power and divinity."
From the creation (ἀπό)
From the time of. Rev., since.
Are clearly seen (καθορᾶται)
We have here an oxymoron, literally a pointedly foolish saying; a saying which is impressive or witty through sheer contradiction or paradox. Invisible things are clearly visible. See on Act 5:41. Illustrations are sometimes furnished by single words, as γλυκύπικρος bittersweet; θρασύδειλος a bold coward. In English compare Shakespeare:
"Dove-feathered raven, fiend angelical;
Beautiful tyrant, wolfish-ravening lamb."
Spenser:
"Glad of such luck, the luckless lucky maid."
Godhead (θειότης)
Rev., better, divinity. Godhead expresses deity (θεότης). θειότης is godhood, not godhead. It signifies the sum-total of the divine attributes.
So that they are (εἰς τὸ εἶναι)
The A.V. expresses result; but the sense is rather purpose. 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.
Without excuse (ἀναπολογήτους)
See on answer, Pe1 3:15. Only here and Rom 2:1. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| For those things of him which are invisible, are seen - By the eye of the mind. Being understood - They are seen by them, and them only, who use their understanding |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
The invisible things of him - His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity showing his omnipotence, their vast variety and contrivance, his omniscience; and their adaptation to the most beneficent purposes, his infinite goodness and philanthropy.
His eternal power - αιδιος αυτου δυναμις, That all-powerful energy that ever was, and ever will exist; so that, ever since there was a creation to be surveyed, there have been intelligent beings to make that survey.
And Godhead - θειοτης, His acting as God in the government and support of the universe. His works prove his being; the government and support of these works prove it equally. Creation and providence form a twofold demonstration of God,
1st. in the perfections of his nature; and,
2ndly. in the exercise of those perfections. |
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:
19 because that which is known of God is manifest in them; for God manifested it unto them.
8 Fear ye not, neither be afraid: have I not declared unto thee of old, and showed it? and ye are my witnesses. Is there a God besides me? yea, there is no Rock; I know not any.
9 They that fashion a graven image are all of them vanity; and the things that they delight in shall not profit; and their own witnesses see not, nor know: that they may be put to shame.
10 Who hath fashioned a god, or molten an image that is profitable for nothing?
1 For the Chief Musician. A Psalm of David. The heavens declare the glory of God; And the firmament showeth his handiwork.
2 Day unto day uttereth speech, And night unto night showeth knowledge.
3 There is no speech nor language; Their voice is not heard.
4 Their line is gone out through all the earth, And their words to the end of the world. In them hath he set a tabernacle for the sun,
5 Which is as a bridegroom coming out of his chamber, And rejoiceth as a strong man to run his course.
6 His going forth is from the end of the heavens, And his circuit unto the ends of it; And there is nothing hid from the heat thereof.
7 The law of Jehovah is perfect, restoring the soul: The testimony of Jehovah is sure, making wise the simple.
8 The precepts of Jehovah are right, rejoicing the heart: The commandment of Jehovah is pure, enlightening the eyes.
9 The fear of Jehovah is clean, enduring for ever: The ordinances of Jehovah are true, and righteous altogether.
10 More to be desired are they than gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb.
11 Moreover by them is thy servant warned: In keeping them there is great reward.
12 Who can discern his errors? Clear thou me from hidden faults.
13 Keep back thy servant also from presumptuous sins; Let them not have dominion over me: Then shall I be upright, And I shall be clear from great transgression.
14 Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
3 By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.
14 And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God:
4 and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.
13 Be subject to every ordinance of man for the Lord's sake: whether to the king, as supreme;
11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
13 And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.
23 if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister.
15 who is the image of the invisible God, the firstborn of all creation;
15 For neither is circumcision anything, nor uncircumcision, but a new creature.
17 Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new.
25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
5 And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they were amazed.
19 For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be.
6 But from the beginning of the creation, Male and female made he them.
1 Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things.
15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:
41 They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name.