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Commentary on Romans 1 verses 19–32
In this last part of the chapter the apostle applies what he had said particularly to the Gentile world, in which we may observe,
I. The means and helps they had to come to the knowledge of God. Though they had not such a knowledge of his law as Jacob and Israel had (Psa 147:20), yet among them he left not himself without witness (Act 14:17): For that which may be known, etc., Rom 1:19, Rom 1:20. Observe,
1.What discoveries they had: That which may be known of God is manifest, en autois - among them; that is, there were some even among them that had the knowledge of God, were convinced of the existence of one supreme Numen. The philosophy of Pythagoras, Plato, and the Stoics, discovered a great deal of the knowledge of God, as appears by abundance of testimonies. That which may be known, which implies that there is a great deal which may not be known. The being of God may be apprehended, but cannot be comprehended. We cannot by searching find him out, Job 11:7-9. Finite understandings cannot perfectly know an infinite being; but, blessed be God, there is that which may be known, enough to lead us to our chief end, the glorifying and enjoying of him; and these things revealed belong to us and to our children, while secret things are not to be pried into, Deu 29:29.
2.Whence they had these discoveries: God hath shown it to them. Those common natural notions which they had of God were imprinted upon their hearts by the God of nature himself, who is the Father of lights. This sense of a Deity, and a regard to that Deity, are so connate with the human nature that some think we are to distinguish men from brutes by these rather than by reason.
3.By what way and means these discoveries and notices which they had were confirmed and improved, namely, by the work of creation (Rom 1:20); For the invisible things of God, etc.
(1.)Observe what they knew: The invisible things of him, even his eternal power and Godhead. Though God be not the object of sense, yet he hath discovered and made known himself by those things that are sensible. The power and Godhead of God are invisible things, and yet are clearly seen in their products. He works in secret (Job 23:8, Job 23:9; Psa 139:15; Ecc 11:5), but manifests what he has wrought, and therein makes known his power and Godhead, and others of his attributes which natural light apprehends in the idea of a God. They could not come by natural light to the knowledge of the three persons in the Godhead (though some fancy they have found footsteps of this in Plato's writings), but they did come to the knowledge of the Godhead, at least so much knowledge as was sufficient to have kept them from idolatry. This was that truth which they held in unrighteousness.
(2.)How they knew it: By the things that are made, which could not make themselves, nor fall into such an exact order and harmony by any casual hits; and therefore must have been produced by some first cause or intelligent agent, which first cause could be no other than an eternal powerful God. See Psa 19:1; Isa 40:26; Act 17:24. The workman is known by his work. The variety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things that are made, the direction of them to certain ends, and the concurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator and his eternal power and Godhead. Thus did the light shine in the darkness. And this from the creation of the world. Understand it either, [1.] As the topic from which the knowledge of them is drawn. To evince this truth, we have recourse to the great work of creation. And some think this ktisis kosmou, this creature of the world (as it may be read), is to be understood of man, the ktisis kat' exochēn - the most remarkable creature of the lower world, called ktisis, Mar 16:15. The frame and structure of human bodies, and especially the most excellent powers, faculties, and capacities of human souls, do abundantly prove that there is a Creator, and that he is God. Or, [2.] As the date of the discovery. It as old as the creation of the world. In this sense apo ktiseōs is most frequently used in scripture. These notices concerning God are not any modern discoveries, hit upon of late, but ancient truths, which were from the beginning. The way of the acknowledgement of God is a good old way; it was from the beginning. Truth got the start of error.
II. Their gross idolatry, notwithstanding these discoveries that God made to them of himself; described here, Rom 1:21-23, Rom 1:25. We shall the less wonder at the inefficacy of these natural discoveries to prevent the idolatry of the Gentiles if we remember how prone even the Jews, who had scripture light to guide them, were to idolatry; so miserably are the degenerate sons of men plunged in the mire of sense. Observe,
1.The inward cause of their idolatry, Rom 1:21, Rom 1:22. They are therefore without excuse, in that they did know God, and from what they knew might easily infer that it was their duty to worship him, and him only. Though some have greater light and means of knowledge than others, yet all have enough to leave them inexcusable. But the mischief of it was that, (1.) They glorified him not as God. Their affections towards him, and their awe and adoration of him, did not keep pace with their knowledge. To glorify him as God is to glorify him only; for there can be but one infinite: but they did not so glorify him, for they set up a multitude of other deities. To glorify him as God is to worship him with spiritual worship; but they made images of him. Not to glorify God as God is in effect not to glorify him at all; to respect him as a creature is not to glorify him, but to dishonour him. (2.) Neither were they thankful; not thankful for the favours in general they received from God (insensibleness of God's mercies is at the bottom of our sinful departures from him); not thankful in particular for the discoveries God was pleased to make of himself to them. Those that do not improve the means of knowledge and grace are justly reckoned unthankful for them. (3.) But they became vain in their imaginations, en tois dialogismois - in their reasonings, in their practical inferences. They had a great deal of knowledge of general truths (Rom 1:19), but no prudence to apply them to particular cases. Or, in their notions of God, and the creation of the world, and the origination of mankind, and the chief good; in these things, when they quitted the plain truth, they soon disputed themselves into a thousand vain and foolish fancies. The several opinions and hypotheses of the various sects of philosophers concerning these things were so many vain imaginations. When truth is forsaken, errors multiply in infinitum - infinitely. (4.) And their foolish heart was darkened. The foolishness and practical wickedness of the heart cloud and darken the intellectual powers and faculties. Nothing tends more to the blinding and perverting of the understanding than the corruption and depravedness of the will and affections. (5.) Professing themselves to be wise, they became fools, Rom 1:22. This looks black upon the philosophers, the pretenders to wisdom and professors of it. Those that had the most luxuriant fancy, in framing to themselves the idea of a God, fell into the most gross and absurd conceits: and it was the just punishment of their pride and self-conceitedness. It has been observed that the most refined nations, that made the greatest show of wisdom, were the arrantest fools in religion. The barbarians adored the sun and moon, which of all others was the most specious idolatry; while the learned Egyptians worshipped an ox and an onion. The Grecians, who excelled them in wisdom, adored diseases and human passions. The Romans, the wisest of all, worshipped the furies. And at this day the poor Americans worship the thunder; while the ingenious Chinese adore the devil. Thus the world by wisdom knew not God, Co1 1:21. As a profession of wisdom is an aggravation of folly, so a proud conceit of wisdom is the cause of a great deal of folly. Hence we read of few philosophers who were converted to Christianity; and Paul's preaching was no where so laughed at and ridiculed as among the learned Athenians, Act 17:18-32. Phaskontes einai - conceiting themselves to be wise. The plain truth of the being of God would not content them; they thought themselves above that, and so fell into the greatest errors.
2.The outward acts of their idolatry, Rom 1:23-25. (1.) Making images of God (Rom 1:23), by which, as much as in them lay, they changed the glory of the incorruptible God. Compare Psa 106:20; Jer 2:11. They ascribed a deity to the most contemptible creatures, and by them represented God. It was the greatest honour God did to man that he made man in the image of God; but it is the greatest dishonour man has done to God that he has made God in the image of man. This was what God so strictly warned the Jews against, Deu 4:15, etc. This the apostle shows the folly of in his sermon at Athens, Act 17:29. See Isa 40:18, etc.; Isa 44:10, etc. This is called (Rom 1:25) changing the truth of God into a lie. As it did dishonour his glory, so it did misrepresent his being. Idols are called lies, for they belie God, as if he had a body, whereas he is a Spirit, Jer 23:14; Hos 7:1. Teachers of lies, Hab 2:18. (2.) Giving divine honour to the creature: Worshipped and served the creature, para ton ktisanta - besides the Creator. They did own a supreme Numen in their profession, but they did in effect disown him by the worship they paid to the creature; for God will be all or none. Or, above the Creator, paying more devout respect to their inferior deities, stars, heroes, demons, thinking the supreme God inaccessible, or above their worship. The sin itself was their worshipping the creature at all; but this is mentioned as an aggravation of the sin, that they worshipped the creature more than the Creator. This was the general wickedness of the Gentile world, and became twisted in with their laws and government; in compliance with which even the wise men among them, who knew and owned a supreme God and were convinced of the nonsense and absurdity of their polytheism and idolatry, yet did as the rest of their neighbours did. Seneca, in his book De Superstitione, as it is quoted by Aug. de Civit. Dei, lib. 6, cap. 10 (for the book itself is lost), after he had largely shown the great folly and impiety of the vulgar religion, in divers instances of it, yet concludes, Quae omnia sapiens servabit tanquam legibus jussa, non tanquam diis grata - All which a wise man will observe as established by law, not imagining them grateful to the gods. And afterwards, Omnem istam ignobilem deorum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum ejus magis ad morem quam ad rem pertinere - All this ignoble rout of gods, which ancient superstition has amassed together by long prescription, we will so adore as to remember that the worship of them is rather a compliance with custom than material in itself. Upon which Augustine observes, Colebat quod reprehendebat, agebat quod arguebat, quod culpabat adorabat - He worshipped that which he censured, he did that which he had proved wrong, and he adored what he found fault with. I mention this thus largely because methinks it doth fully explain that of the apostle here (Rom 1:18): Who hold the truth in unrighteousness. It is observable that upon the mention of the dishonour done to God by the idolatry of the Gentiles the apostle, in the midst of his discourse, expresses himself in an awful adoration of God: Who is blessed for ever. Amen. When we see or hear of any contempt cast upon God or his name, we should thence take occasion to think and speak highly and honourably of him. In this, as in other things, the worse others are, the better we should be. Blessed for ever, notwithstanding these dishonours done to his name: though there are those that do not glorify him, yet he is glorified, and will be glorified to eternity.
III. The judgments of God upon them for this idolatry; not many temporal judgments (the idolatrous nations were the conquering ruling nations of the world), but spiritual judgments, giving them up to the most brutish and unnatural lusts. Paredōken autous - He gave them up; it is thrice repeated here, Rom 1:24, Rom 1:26, Rom 1:28. Spiritual judgments are of all judgments the sorest, and to be most dreaded. Observe,
1.By whom they were given up. God gave them up, in a way of righteous judgment, as the just punishment of their idolatry - taking off the bridle of restraining grace - leaving them to themselves - letting them alone; for his grace is his own, he is debtor to no man, he may give or withhold his grace at pleasure. Whether this giving up be a positive act of God or only privative we leave to the schools to dispute: but this we are sure of that it is no new thing for God to give men up to their own hearts' lusts, to send them strong delusions, to let Satan loose upon them, nay, to lay stumbling-blocks before them. And yet God is not the author of sin, but herein infinitely just and holy; for, though the greatest wickedness follow upon this giving up, the fault of that is to be laid upon the sinner's wicked heart. If the patient be obstinate, and will not submit to the methods prescribed, but wilfully takes and does that which is prejudicial to him, the physician is not to be blamed if he give him up as in a desperate condition; and all the fatal symptoms that follow are not to be imputed to the physician, but to the disease itself and to the folly and wilfulness of the patient.
2.To what they were given up.
(1.)To uncleanness and vile affections, Rom 1:24, Rom 1:26, Rom 1:27. Those that would not entertain the more pure and refined notices of natural light, which tend to preserve the honour of God, justly forfeited those more gross and palpable sentiments which preserve the honour of human nature. Man being in honour, and refusing to understand the God that made him, thus becomes worse than the beasts that perish, Psa 49:20. Thus one, by the divine permission, becomes the punishment of another; but it is (as it said here) through the lusts of their own hearts - there all the fault is to be laid. Those who dishonoured God were given up to dishonour themselves. A man cannot be delivered up to a greater slavery than to be given up to his own lusts. Such are given over, like the Egyptians (Isa 19:4), into the hand of a cruel lord. The particular instances of their uncleanness and vile affections are their unnatural lusts, for which many of the heathen, even of those among them who passed for wise men, as Solon and Zeno, were infamous, against the plainest and most obvious dictates of natural light. The crying iniquity of Sodom and Gomorrah, for which God rained hell from heaven upon them, became not only commonly practised, but avowed, in the pagan nations. Perhaps the apostle especially refers to the abominations that were committed in the worship of their idol-gods, in which the worst of uncleannesses were prescribed for the honour of their gods; dunghill service for dunghill gods: the unclean spirits delight in such ministrations. In the church of Rome, where the pagan idolatries are revived, images worshipped, and saints only substituted in the room of demons, we hear of these same abominations going barefaced, licensed by the pope (Fox's Acts and Monuments, vol. 1, p. 808), and not only commonly perpetrated, but justified and pleaded for by some of their cardinals: the same spiritual plagues for the same spiritual wickednesses. See what wickedness there is in the nature of man. How abominable and filthy is man! Lord, what is man? says David; what a vile creature is he when left to himself! How much are we beholden to the restraining grace of God for the preserving any thing of the honour and decency of the human nature! For, were it not for this, man, who was made but little lower than the angels, would make himself a great deal lower than the devils. This is said to be that recompence of their error which was meet. The Judge of all the earth does right, and observes a meetness between the sin and the punishment of it.
(2.)To a reprobate mind in these abominations, Rom 1:28.
[1.]They did not like to retain God in their knowledge. The blindness of their understandings was caused by the wilful aversion of their wills and affections. They did not retain God in their knowledge, because they did not like it. They would neither know nor do any thing but just what pleased themselves. It is just the temper of carnal hearts; the pleasing of themselves is their highest end. There are many that have God in their knowledge, they cannot help it, the light shines so fully in their faces; but they do not retain him there. They say to the Almighty, Depart (Job 21:14), and they therefore do not retain God in their knowledge because it thwarts and contradicts their lusts; they do not like it. In their knowledge - en epignōsei. There is a difference between gnōsis and epignōsis, the knowledge and the acknowledgement of God; the pagans knew God, but did not, would not, acknowledge him.
[2.]Answerable to this wilfulness of theirs, in gainsaying the truth, God gave them over to a wilfulness in the grossest sins, here called a reprobate mind - eis adokimon noun, a mind void of all sense and judgment to discern things that differ, so that they could not distinguish their right hand from their left in spiritual things. See whither a course of sin leads, and into what a gulf it plunges the sinner at last; hither fleshly lusts have a direct tendency. Eyes full of adultery cannot cease from sin, Pe2 2:14. This reprobate mind was a blind scared conscience, past feeling, Eph 4:19. When the judgment is once reconciled to sin, the man is in the suburbs of hell. At first Pharaoh hardened his heart, but afterwards God hardened Pharaoh's heart. Thus wilful hardness is justly punished with judicial hardness. - To do those things which are not convenient. This phrase may seem to bespeak a diminutive evil, but here it is expressive of the grossest enormities; things that are not agreeable to men, but contradict the very light and law of nature. And here he subjoins a black list of those unbecoming things which the Gentiles were guilty of, being delivered up to a reprobate mind. No wickedness so heinous, so contrary to the light of nature, to the law of nations, and to all the interests of mankind, but a reprobate mind will comply with it. By the histories of those times, especially the accounts we have of the then prevailing dispositions and practices of the Romans when the ancient virtue of that commonwealth was so degenerated, it appears that these sins here mentioned were then and there reigning national sins. No fewer than twenty-three several sorts of sins and sinners are here specified, Rom 1:29-31. Here the devil's seat is; his name is legion, for they are many. It was time to have the gospel preached among them, for the world had need of reformation.
First, Sins against the first table: Haters of God. Here is the devil in his own colours, sin appearing sin. Could it be imagined that rational creatures should hate the chief good, and depending creatures abhor the fountain of their being? And yet so it is. Every sin has in it a hatred of God; but some sinners are more open and avowed enemies to him than others, Zac 11:8. Proud men and boasters cope with God himself, and put those crowns upon their own heads which must be cast before his throne.
Secondly, Sins against the second table. These are especially mentioned, because in these things they had a clearer light. In general here is a charge of unrighteousness. This is put first, for every sin is unrighteousness; it is withholding that which is due, perverting that which is right; it is especially put for second-table sins, doing as we would not be done by. Against the fifth commandment: Disobedient to parents, and without natural affection - astorgous, that is parents unkind and cruel to their children. Thus, when duty fails on one side, it commonly fails on the other. Disobedient children are justly punished with unnatural parents; and, on the contrary, unnatural parents with disobedient children. Against the sixth commandment: Wickedness (doing mischief for mischief's sake), maliciousness, envy, murder, debate (eridos - contention), malignity, despiteful, implacable, unmerciful; all expressions of that hatred of our brother which is heart-murder. Against the seventh commandment: Fornication; he mentions no more, having spoken before of other uncleannesses. Against the eighth commandment: Unrighteousness, covetousness. Against the ninth commandment: Deceit, whisperers, back-biters, covenant-breakers, lying and slandering. Here are two generals not before mentioned - inventors of evil things, and without understanding; wise to do evil, and yet having no knowledge to do good. The more deliberate and politic sinners are in inventing evil things, the greater is their sin: so quick of invention in sin, and yet without understanding (stark fools) in the thoughts of God. Here is enough to humble us all, in the sense of our original corruption; for every heart by nature has in it the seed and spawn of all these sins. In the close he mentions the aggravations of the sins, Rom 1:32. 1. They knew the judgment of God; that is, (1.) They knew the law. The judgment of God is that which his justice requires, which, because he is just, he judgeth meet to be done. (2.) They knew the penalty; so it is explained here: They knew that those who commit such things were worthy of death, eternal death; their own consciences could not but suggest this to them, and yet they ventured upon it. It is a great aggravation of sin when it is committed against knowledge (Jam 4:17), especially against the knowledge of the judgment of God. It is daring presumption to run upon the sword's point. It argues the heart much hardened, and very resolutely set upon sin. 2. They not only do the same, but have pleasure in those that do them. The violence of some present temptation may hurry a man into the commission of such sins himself in which the vitiated appetite may take a pleasure; but to be pleased with other people's sins is to love sin for sin's sake: it is joining in a confederacy for the devil's kingdom and interest. Suneudokousi: they do not only commit sin, but they defend and justify it, and encourage others to do the like. Our own sins are much aggravated by our concurrence with, and complacency in, the sins of others.
Now lay all this together, and then say whether the Gentile world, lying under so much guilt and corruption, could be justified before God by any works of their own.
And of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works.
For how can the intellect be superior to the senses, when it is these which educate it for the discovery of various truths? It is a fact, that these truths are learned by means of palpable forms; in other words, invisible things are discovered by the help of visible ones, even as the apostle tells us in his epistle: "For the invisible things of Him are clearly seen from the creation of the world, being understood by the things that are made; " and as Plato too might inform our heretics: "The things which appear are the image of the things which are concealed from view," whence it must needs follow that this world is by all means an image of some other: so that the intellect evidently uses the senses for its own guidance, and authority, and mainstay; and without the senses truth could not be attained.
And so upon this ground of inactivity and lack of works he is guilty both of impudence and malignity: of impudence, in aspiring after a belief which is not due to him, and for which he has provided no foundation; of malignity, in having brought many persons under the charge of unbelief by furnishing to them no groundwork for their faith.
For He conceals by His preparatory apparatus of prophetic obscurity, the understanding of which is open to faith (for "if ye will not believe, ye shall not understand" ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works, or who rashly philosophized about Him, and thereby furnished to heretics their arts; and lastly, He is a jealous God.
(This being then an unquestionable position, I ask) which God has the greater fight to be angry? He, as I suppose, who from the beginning of all things has given to man, as primary witnesses for the knowledge of Himself, nature in her (manifold) works, kindly providences, plagues, and indications (of His divinity), but who in spite of all this evidence has not been acknowledged; or he who has been brought out to view once for all in one only copy of the gospel-and even that without any sure authority-which actually makes no secret of proclaiming another god? Now He who has the right of inflicting the vengeance, has also sole claim to that which occasions the vengeance, I mean the Gospel; (in other words, ) both the truth and (its accompanying) salvation.
They are, however, His "invisible things," which, according to the apostle, "are from the creation of the world clearly seen by the things that are made; they are no parts of a nondescript Matter, but they are the sensible evidences of Himself.
The objects which are touched by the mind are of a higher nature, since they are spiritual, than those which are grasped by the senses. Since these are corporeal, any superiority they may display lies only in the “objects”—e.g., as lofty ones contrasted with humble—not in the “faculties” of the intellect over against the senses. For how can the intellect be considered sovereign above the senses, when it is these which educate it for the discovery of various truths? It is a fact that these truths are learned by means of palpable forms; in other words, invisible things are discovered by the help of visible ones, even as the apostle says in his epistle.
For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice). For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male, but a new creature, a new man, which is hermaphrodite. As to where, however, they use the expression "above," I shall show when I come to the proper place (for treating this subject). But they assert that, by their account, they testify that Rhea is not absolutely isolated, but-for so I may say-the universal creature; and this they declare to be what is affirmed by the Word. "For the invisible things of Him are seen from the creation of the world, being understood by the things that are made by Him, even His eternal power and Godhead, for the purpose of leaving them without excuse. Wherefore, knowing God, they glorified Him not as God, nor gave Him thanks; but their foolish heart was rendered vain. For, professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into images of the likeness of corruptible man, and of birds, and four-footed beasts, and creeping things. Wherefore also God gave them up unto vile affections; for even their women did change the natural use into that which is against nature." What, however, the natural use is, according to them, we shall afterwards declare. "And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly"-now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes,-"and receiving in themselves that recompense of their error which was meet." For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, according to them, life-giving water, and anointed with ineffable ointment (than his introduction) into unfading bliss.
These things apply to all human beings who possess natural reason. Yet they more specifically apply to those called philosophers, who are wise in the things of this world. Their job is to ponder the creatures of this world and everything which is made in it, and from the things which are seen, to perceive in their minds the things which are invisible.
From this we infer that all who live on this earth have to begin with the use of the senses upon sensible objects in order to go on from them to a knowledge of the nature of intellectual things. Yet their knowledge must not stop short with the objects of sense.
The human mind, learning to know the hidden things from those which are manifest, may consider in spirit the greatness of the Maker from the greatness of his works, which it sees with the eyes of the mind.
You will find that the world was not devised at random or to no purpose, but to contribute to some useful end and to the great advantage of all beings. It is truly a training place for rational souls and a school for attaining the knowledge of God. Through visible and perceptible objects it provides guidance to the mind for the contemplation of the invisible.
In all things visible, clear reminders of the Benefactor grip us. We shall not give any opportunity for sins, nor shall we leave any place in our hearts for the enemy, if we have God as a dweller in us by our constant remembrance of him.
Paul here repeats the same thing in order to teach even more absolutely that, although the power and majesty of God cannot by themselves be seen by the eyes of the creature, they may be known by the work of the structure of the world. In this way he indicts those who lived without law, whether natural or Mosaic. For by the habit of sinning they broke the law of nature, wiping out any memory of him. But they did not want to accept the law, which had been given for their reformation, and thus were doubly condemned.His power and deity are eternal, so that they are without excuse. So that ungodliness might in no way be excused, Paul added that the power of God and his eternal divinity were known by men, who were prevented by some foolishness from honoring God, who they knew existed and provided for their welfare.
For we easily understand that the author of the Angels and Dominations and Powers, who in the moment of His command made this great beauty of the world exist out of nothing, which did not exist before; and He did not give substance to existing things or causes.
For to those who think aright, God is manifest even by the operations of the world which He has made, using the evidence of His creation; [Romans 1:20] and therefore, since there ought to be no doubt about God, we have now to inquire only about His righteousness and His kingdom. But if our mind suggest to us to make any inquiry concerning secret and hidden things before we inquire into the works of righteousness, we ought to render to ourselves a reason, because if acting well we shall merit to obtain salvation: then, going to God chaste and clean, we shall be filled with the Holy Spirit, and shall know all things that are secret and hidden, without any cavilling of questions; whereas now, even if any one should spend the whole of his life in inquiring into these things, he not only shall not be able to find them, but shall involve himself in greater errors, because he did not first enter through the way of righteousness, and strive to reach the haven of life."
Which also the prophet said, "The heavens declare the glory of God." (Ps. xix. 1.) For what will the Greeks (i.e. Heathen) say in that day? That "we were ignorant of Thee?" Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spake out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, the goodly order of winter, spring, and the other seasons remaining both sure and unmoved, the tractableness of the sea amid all its turbulence and waves? All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? For all these things and more than these doth Paul sum up in saying, "The invisible things of Him from the creation of the world are clearly seen, being understood by the things which are made, even His eternal Power and Godhead; so that they are without excuse." And yet it is not for this God hath made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him. But by not having recognized Him they deprived themselves of every excuse, and then to show how they are bereaved of excuse, he says,
God’s hidden qualities can be deduced from things which are manifest. For if he made visible things so splendid that some people thought they were gods and tried to maintain that they were eternal, how much more were these people capable of understanding that the one who made these things is everlasting, almighty and boundless?
How does Paul mean that they are without excuse, except by reference to a kind of excuse that usually prompts human pride to voice such protestations as: “If only I had known, I would not have done it.” … This kind of excuse is taken away from them when a precept is given or when the knowledge of how to avoid sin is made clear to them.
Notice that Paul does not call them ignorant of the truth but says that they held the truth in iniquity, and he does not fail to answer the obvious question: How could those to whom God had not given the law have a knowledge of the truth? For he says that through the visible things of the creation they reached an understanding of the invisible things of the Creator.
Invisible things are seen in a special and appropriate way. When they are seen they are much more certain than the objects of the bodily sense, but they are said to be invisible because they cannot be seen by mortal eyes.
He created us with such a nature, placing a mind and reason within us and granting us these things so that by studying this world we might come to a knowledge of the invisible things which are his.Paul says that they are without excuse in order to shut them up.… For God did not deign to reveal himself to human beings in order to give them some excuse but in order to show them that it would be to their advantage to accept him and his mercy.
The very creation, by its harmony and ordering, proclaims the majesty of the divine nature.
123. After showing that truth about God was known by the Gentiles [n. 113], he now states that they were guilty of the sins of ungodliness. 68 First, he shows this with regard to the sin of impiety; secondly, in regard to injustice, there [v. 28; n. 152] at And since they did not see fit. But someone might believe that they would be excludes from the sin of ungodliness on account of ignorance, as the Apostle says of himself in 1 Tim (1:13): "I received mercy, because I had acted ignorantly in unbelief." First, therefore, he shows that they are without excuse; secondly, he states their sin, there [v.23; n. 132] at And they changed the glory. 124. In regard to the first it should be noted that ignorance excuses from guilt, when it precedes and causes guilt in such a way that the ignorance itself is not the result of guilt; for example, when a person, after exercising due caution, thinks he is striking a foe, when he is really striking his father. But if the ignorance is caused by guilt, it cannot excuse one from a fault that follows. Thus, if a person commits murder, because he is drunk, he is not excused from the guilt, because he sinned by intoxicating himself; indeed, according to the Philosopher, he deserves a double penalty. 125. First, therefore, he states his intention, saying: So, i.e., things about god are so well known to them, that they are without excuse, i.e., they cannot be excused on the plea of ignorance: "Whoever knows what is right to do and fails to do it, for him it is sin" (Jas 4:17); "Therefore, you have no excuse" (Rom 2:1). 126. Secondly, he proves his statement at For, although they knew (v. 21). First, he shows that their first guilt did not proceed from ignorance; secondly, their ignorance proceeded from this guilt, there [v. 21b; n. 128] at but became vain. 69 127. That their basic guilt was not due to ignorance is shown by the fact that, although they possessed knowledge of God, they failed to use it unto good. For they knew God in two ways: first, as the supereminent being, to Whom glory and honor were due. They are said to be without excuse, therefore, because, although they knew god, they did not honor him as God; either because they failed to pay Him due worship or because they put a limit to His power and knowledge by denying certain aspects of His power and knowledge, contrary to Si (43:30): "when you exalt him, put forth all your strength." Secondly, they knew Him as the cause of all good things. Hence, in all things he was deserving of thanks, which they did not render; rather, they attributed their blessings to their own talent and power. Hence, he adds: nor did they give thanks, namely, to the Lord: "Give thanks to Him in all circumstances" (1 Th 5:18). 128. Then when he says did not give thanks (v.21b) he shows that in their case, ignorance was the result of their guilt. First, he states his charge; secondly, he explains it, there [v. 22; n. 131] Claiming. 129. First, then, he mentions the guilt which caused their ignorance, when he says, they became futile. For something is futile, when it lacks stability or firmness. But God alone is changeless: "I, the Lord, do not change" (Mal 3:6). Consequently, the human mind is free of futility, only when it leans on god. But when God is rejected and the mind rests in creatures, it incurs futility: "For all men who were ignorant of god were foolish and could not know God from the good things which are seen" (Wis 13:1); "The Lord knows the 70 thoughts of man, that they are vain" (Ps 94:11). In their thinking they were futile, because they put their trust in themselves and not in god, ascribing their blessings not to God but to themselves, as the Psalmist says: "Our lips are with us; who is our master?" (Ps 11:4). 130. Secondly, he mentions the ignorance which followed, when he says, were darkened, i.e., by the fact that it was darkened their mind became senseless, i.e., deprived of the light of wisdom, through which man truly knows God. For just as a person who turns his bodily eyes from the sun is put in darkness, so one who turns from God, presuming on himself and not on God, is put in spiritual darkness: "Where there is humility," which subjects a man to God "there is wisdom; where there is pride, there is a disgrace" (Pr 11:2); "Thou hast hidden these things from the wise," as they seemed to themselves, "and revealed them to babes," i.e., to the humble (Mt 11:25); "The gentiles live in the futility of their mind; they are darkened in their understanding" (Eph 4:17). 131. Then when he says, claiming, he explains his statement. And first, how they became futile in their thinking, when he says, claiming to be wise, they became fools. Claiming, i.e. ascribing wisdom to themselves as of themselves: "Woe to those who are wise in their own eyes" (Is 5:21); "How can you say to Pharaoh, ‘I am the son of the wise, a son of ancient kings? Where now are your wise men?" (Jb 19:11) Secondly, he explains his statement that their senseless minds were darkened, when he says, they became fools to the point of acting contrary to divine wisdom: "Every man is stupid and without knowledge" of his own on which he presumed (Jer 10:14). 71 132. Then when he says, and exchanged the glory, he mentions the punishment for the Gentiles’ sin of ungodliness. First, in regard to sinning against God’s glory; secondly, how they sinned against the truth of nature itself, there [v.25; n. 141] at They who changed the truth. In regard to the first he does two things: first, he sets forth the sin of ungodliness; secondly, the punishment, there [v. 24; n. 137] at Wherefore God gave them up. 133. Their sin, indeed, was that, so far as in them lay, they transferred divine honor to something else: "My people have changed their glory for that which does not profit" (Jer 2:11). First, therefore, he mentions what they changed; secondly, that into which they changed it, there [v. 23; n. 135] at into the likeness. 134. In regard to the first, three things should be noted on the part of God. First, his glory, which he mentions when he says, they exchanged the glory. This can be interpreted in two ways: first, as referring to the glory with which man gives glory to God by rendering Him the worship of latria: "To the only God be honor and glory" (1 Tim 1:17). They exchanged this, when they paid to others the worship due to God. Secondly, as referring to the glory with which god is glorious, which is incomprehensible and infinite: "He that is a searcher of majesty shall be overwhelmed by glory" (Pr 25:27). This glory, of course, is nothing less than the brilliance of the divine nature; for "he dwells in unapproachable light" (1 Tim 6:16). 72 This glory they exchanged, when they attributed it to other things, for "men bestowed on objects of stone and wood the name that ought not to be named" (Wis 14:21). Secondly, his immortality is noted when he says, immortal. For He alone is perfectly immortal Who is entirely unchangeable; for every change is a form of ceasing to be. Hence, it is stated in 1 Tim (6:16): "He alone has immortality." Thirdly, he notes the sublimity of His nature, when he says, God, for it is stated in Ps 48 (v.1): "Great is the Lord." 135. On the part of that into which they exchanged it, three corresponding things are mentioned. For in contrast to glory he says, for images resembling, i.e., for a likeness of something produced in the form of an image. For it is plain that the likeness in an image is subsequent to the thing whose image it is. But God’s glory or brilliance is prior to and the source of every nature and form; consequently, when they exchanged God’s glory for images, they put the first being in last place: "For a father consumed with grief, made an image of his child, who had been suddenly taken from him" (Wis 14:15). In contrast to immortal he says, mortal: "What profit is there in my blood, if I go down to the Pit?" (Ps 30:9), i.e., what good is a dead thing? "He is mortal, and what he makes with lawless hands is dead" (Wis 15:17). In contrast to God he says, man: "I will not show partiality to any man and I will not equate God with man" (Jb 32:21). But what is more abominable, man exchanged God’s glory not only for man, who is made to the image of God, but even for things inferior to man. Hence, he adds, of birds, things that fly, or animals, things that walk, or reptiles, things that crawl. He omits 73 fish as being less familiar to ordinary human life. Now all these things were put under man by God: "Thou hast put all things under his feet" (Ps 8:8); "Go in and see the vile abominations that they are committing here. So I went in and saw; and there, portrayed upon the wall round about were all kinds of creeping things and loathsome beasts…" (Ez 8:9) 136. It might be mentioned, as a gloss says, that from the time of Aeneas’ arrival in Italy, images of men were cultivated, e.g., Jupiter, Hercules and so on. But after the conquest of Egypt during the reign of Caesar Augustus, the Romans took up the worship of animal images (on account of the figures of animals discovered in the sky), to which the Egyptians, given to astrology, rendered divine worship. Hence, the Lord himself instructed the children of Israel raised in Egypt against such worship, when He said: "Beware lest you lift up your eyes to heaven and when you see the sun and the moon and the starts, you be drawn away and worship them" (Dt 4:19). 137. Then when he says Wherefore God gave them up (v.24) he mentions the punishment for such a sin. Here it should be noted that man holds a place midway between God and the beasts and has something in common with both: with God, intellectuality; with animals, sensibility. Therefore, just as man exchanged that which was of God for what is bestial, so God subjected the divine in man, namely, reason, to what is of the beast in him, his sensual desire, as it is stated in Ps 49 (v.20): "Man cannot abide in his pomp," i.e., understand the likeness of the divine image in him through reason, "he is like the beasts that perish." This, therefore, is why he says, therefore, God gave them up to the lusts of their hearts, so that their reason would be ruled by the desires of the heart, namely, 74 lustful affections, about which he says below: "Make no provision for the flesh, to gratify its desires." But this is contrary to man’s natural order, in which reason dominates the sense appetites: "Its desire is under you and you must master it" (Gen 4:7). Consequently, he releases men to the desires of the heart as to cruel masters: "I will give over the Egyptians into the hand of a hard master" (Is 19:4). 138. It is chiefly with respect to the sense appetite that a certain bestial derangement is present in carnal sins. For the pleasures of touch, which delight gluttony and lust, are common to us and to beasts. Hence, they are more detestable, being more brutish, as the Philosopher says in Ethics III. This is designated when he says, to impurity, which refers to sins of the flesh, as is clear from Eph (5:5): "Every fornicator or impure man"; because it is especially through such sins that man turns to and is drawn to what is beneath him. For a thing is said to be impure or tainted from being mixed with something base, as silver mixed with lead. Hence, in explanation he continues: to the dishonoring, by base and unclean acts, of their bodies among themselves, i.e., not as though compelled by other, for example, by savages, but they do this among themselves spontaneously. Below, 9(:21), "Has the potter no right over the clay, to make out of the same lump one vase for honor and another for dishonor?", namely, for menial use. 139. But since impurity of this kind is a sin, it seems that God would not give men over to it: "God himself tempts no one to evil" (Jas 1:13). The answer is that God does not give men over to impurity directly, as though inclining a man’s affection toward evil, because God ordains all things to Himself: "The Lord has made everything for himself" (Pr 16:4), whereas something is sinful through its 75 turning from Him. But he gives men over to sin indirectly, inasmuch as He justly withdraws the grace through which men are kept from sinning, just as a person would be said to cause another to fall, if he removed the ladder supporting him. In this way, one’s first sin is a cause of the next, which is that the same time a punishment for the first one. To understand this it should be noted that one sin can be the cause of another directly or indirectly: directly, inasmuch as from one sin he is inclined to another in any of three ways. In one way, when it acts as a final cause; for example, when someone from greed or envy is incited to commit murder. Secondly, when it acts as a material cause, as gluttony leads to lust by administering the material. Thirdly, when it acts as a movent cause, as when many repetitions of the same sin produce a habit inclining a person to repeat the sin. Indirectly, when the first sin merits the exclusion of grace, so that once it is removed, a man falls into another sin. In this way the first sin is the cause of the second indirectly or incidentally, inasmuch as it removes the preventative. 140. It should be borne in mind, however, that sin as such cannot be a punishment, because we suffer punishment against our will, whereas sin is voluntary, as Augustine says. But because sin has certain features contrary to the will of the sinner, it is by reason of them that a sin is called a punishment of a previous sin. One of these features is something preceding the sin, as the withdrawal of grace, from which it follows that a man sins. Another is something that accompanies the sin either interiorly, as that the mid is disarranged; hence Augustine says in Confessions I: "You have commanded it, O Lord, and so it comes to pass that every disarranged mid is a punishment to itself"; or in regard to its outward acts, which involve difficulties and labors, as sinners aver in Wis 76 (5:7): "We journeyed through trackless deserts." The third feature is something that follows the sin, such as remorse of conscience, bad reputation and so on. 141. Then, when he says, because they exchanged the truth, he mentions the sin of ungodliness committed against the truth of the divine nature. First he mentions the sin; secondly, the punishment, there [v. 26; n. 146] at Wherefore God gave them up 142. The divine nature can be considered in two ways: in one way, as being the first truth. In this respect he says that they exchanged the truth about God for a lie. This can be taken in two ways: first, that they changed the true knowledge they received from God into false dogmas with their perverse reasoning; for example when they claimed that certain idols are gods or that God is not all-powerful or all-knowing: They have taught their tongue to speak lies" (Jer 9:5). In another way, they exchanged the truth about God for a lie, because they attributed the nature of divinity, which is truth itself, to an idol, which is a lie, inasmuch as it is not God: "Our fathers have inherited nothing but lies; worthless things in which there is no profit. Can man make for himself gods? Such are no gods!" (Jer 16:19). The divine nature can be considered in another way as being the source of existence for all things though creation. Consequently, men owed Him worship: inwardly, the worship of a pious love: "If anyone is a worshiper of God and does his will him he hears" (Jn 9:31); outwardly, the service of latria: "The Lord, your God, shall you adore and him alone shall you serve" (Dt 9:13). 143. Hence, he continues, charging them that they worshipped and served the creature rather than the creator. For they worshipped heavenly bodies and air and water 77 and other such things: "They supposed that fire or wind or swift air or circle of the stars … were the gods that rule the world" (Wis 13:2). With these words he censures the wise men of the Gentiles who, although they never believed that anything divine was present in images, as the followers of Hermes believed, or that the fables created by poets concerning the gods were true, nevertheless paid divine worship to certain creatures, thus lending support to the fables. Thus, Varro supposed that the universe was God on account of its soul and taught that divine worship can be paid to the whole universe, namely, to the air, which they called Juno, to the water, which they called Liaeus, and to other things. Even the Platonists taught that divine worship was owed to all the rational substances above us; for example, to demons, to the souls of the heavenly bodies and to the intelligences, i.e., the separated substances. Now, although we should show some reverence to those above us, it should never be the worship of latria, which consists chiefly in sacrifices and oblations, through which man professes God to be the author of all good things. Similarly, in any kingdom certain honors are due the supreme ruler and it is not lawful to transfer them to anyone else. 144. And for this reason he adds, who is blessed, i.e., Whose goodness is evident, just as we are said to bless God, when we admit His goodness with our heart and express it orally: "When you exalt [bless] him, put forth all your strength" (Si 43:30). He adds, for ever, because His goodness is everlasting; it depends on no one else, but is the source of all good. For this reason the worship of latria is due Him. He ends with Amen to indicate absolute certainty: "He that blesses himself in the land shall be blessed by the God of truth" (Is 65:16). Amen, i.e., it is true, or "so be it." 145. It seems that the Apostle touches on the three theologies of the Gentiles. 78 First, the civil, which was observed by their priests adoring idols in the temple; in regard to this he says: they exchanged the glory of the immortal God. Secondly, the theology of fables, which their poets presented in the theatre. In regard to this he says, they exchanged the truth about God for a lie. Thirdly, their natural theology, which the philosophers observed in the world, when they worshipped the parts of the world. In regard to this he says, they worshipped and served the creature rather than the creator.
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SUMMARY
Romans 1:20 is a foundational declaration within Paul's argument for humanity's universal sinfulness and accountability before God. It asserts that God's inherent attributes—specifically His invisible nature, eternal power, and divine essence—are not only discernible but "clearly seen" and "understood" through the intricate order, vastness, and beauty of the created world. This self-evident revelation, accessible to all humanity since the dawn of creation, renders every individual "without excuse" for their failure to acknowledge and honor their Creator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 1:20 employs several powerful literary devices to convey its profound theological truth. The central device is the Argument from Design (or Teleological Argument), which asserts that the order, complexity, and apparent purpose in the universe point to an intelligent designer. Paul presents creation itself as a clear, irrefutable witness, functioning as a silent sermon that speaks of its Creator's attributes. There is also a strong element of Antithesis at play: the "invisible things" are "clearly seen." This paradox highlights the unique way God reveals Himself—His unseen essence becomes evident through visible phenomena. The phrase "without excuse" functions as a stark Conclusion or Verdict, delivering a definitive judgment on humanity's culpability. The cumulative effect of these devices is to build an unassailable case for universal human accountability based on the self-disclosure of God in His creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 1:20 is a cornerstone for understanding the doctrine of general revelation, asserting that God's existence and certain attributes are universally accessible through the natural world. This "natural theology" means that no person can claim complete ignorance of God's reality, thus establishing a baseline of accountability for all humanity. While this revelation is sufficient to demonstrate God's power and divine nature, it does not provide the specific plan of salvation through Christ, which requires special revelation. However, it prepares the human heart by demonstrating dependence on a Creator and highlighting the need for a deeper relationship with the divine. This foundational knowledge serves as a crucial starting point for the gospel message, showing humanity their need for a Savior.
REFLECTION AND APPLICATION
Romans 1:20 profoundly shapes our understanding of God's omnipresence and the universal reach of His self-disclosure. For believers, it serves as a powerful reminder to cultivate a deep appreciation for creation as a continuous, living testimony to God's glory. It encourages us to look beyond the immediate and see the Creator's hand in every sunrise, every intricate ecosystem, and every fundamental law of the universe. This perspective should fuel our worship and deepen our awe of God's eternal power and divine nature. For evangelism, this verse provides a crucial starting point: we can appeal to the innate human knowledge of a Creator, even in those who deny Him, as a basis for discussing their accountability and the subsequent need for the gospel. It challenges the notion that anyone is truly ignorant of God's existence, shifting the focus from a lack of information to a suppression of truth.
Questions for Reflection
FAQ
What is "general revelation" as taught in Romans 1:20?
Answer: General revelation refers to the way God reveals Himself to all humanity through the natural world, human conscience, and historical events. Romans 1:20 specifically focuses on creation, asserting that God's "invisible things," such as His eternal power and divine nature, are "clearly seen" and "understood" through the "things that are made." This means that simply by observing the universe, its order, complexity, and beauty, people can discern that there is a powerful, intelligent, and divine Creator. This revelation is "general" because it's available to everyone, everywhere, at all times, without the need for special divine intervention or specific scriptural knowledge.
Does Romans 1:20 mean people don't need the gospel or special revelation?
Answer: No, Romans 1:20 does not negate the need for the gospel or special revelation. While general revelation through creation provides a foundational knowledge of God's existence, power, and deity, it does not reveal His character of love, His plan of salvation, or the person of Jesus Christ. Creation shows humanity that there is a God and that they are accountable to Him, but it does not show how to be reconciled to Him after sin. For that, humanity needs the specific, redemptive revelation found in the Scriptures and supremely in Jesus Christ. As Romans 10:14 asks, "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" General revelation creates the need; special revelation provides the answer.
If God is clearly seen through creation, why do so many people deny His existence?
Answer: Romans 1:20 anticipates this question by stating that humanity is "without excuse." The preceding verse, Romans 1:18, explains that God's wrath is revealed against "all ungodliness and unrighteousness of men, who hold [suppress] the truth in unrighteousness." This implies that the problem is not a lack of evidence, but a willful suppression or rejection of the truth that is evident. Humanity, in its fallen state, often chooses to deny or ignore the clear testimony of creation because acknowledging God would imply accountability and a need to submit to His authority, which conflicts with their desire for autonomy and sin.
CHRIST-CENTERED FULFILLMENT
While Romans 1:20 establishes the universal revelation of God's eternal power and divine nature through creation, it simultaneously underscores humanity's profound need for a more complete revelation. Creation reveals a powerful Creator, but it does not reveal His redemptive love or His plan to save a fallen humanity. This gap is precisely where Christ enters as the ultimate and perfect fulfillment of God's self-disclosure. The "invisible things" of God, partially glimpsed in creation, are fully and perfectly embodied in Jesus Christ, who is described as "the image of the invisible God" (Colossians 1:15). Through Christ, the Creator Himself became part of His creation, not merely revealing His power but His very heart of grace and mercy. He is the "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), making visible what was previously only inferred. The "Godhead" that creation hints at is fully manifested in the Person of Jesus, through whom all things were made and in whom all things hold together (Colossians 1:16-17). Therefore, while creation leaves humanity "without excuse" for their failure to acknowledge God, Christ provides the only "excuse" for their sin—His atoning sacrifice on the cross (2 Corinthians 5:21). He is the special revelation that completes and redeems the general revelation, transforming a mere knowledge of God's existence into a saving relationship with Him.