Verse (Click for Chapter) New International Version For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. New Living Translation For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God. English Standard Version For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. Berean Standard Bible For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse. Berean Literal Bible For from the creation of the world His invisible qualities, both His eternal power and divinity, are clearly seen, being understood by the things made, for them to be without excuse. King James Bible 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: New King James Version For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, New American Standard Bible For since the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly perceived, being understood by what has been made, so that they are without excuse. NASB 1995 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. NASB 1977 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. Legacy Standard Bible For since the creation of the world His invisible attributes, both His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. Amplified Bible For ever since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through His workmanship [all His creation, the wonderful things that He has made], so that they [who fail to believe and trust in Him] are without excuse and without defense. Christian Standard Bible For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse. Holman Christian Standard Bible For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people are without excuse. American Standard Version 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: Aramaic Bible in Plain English For the secrets of God from the foundation of the world are appearing to his creatures through intelligence, even his power and his eternal Godhead, that they will be without a defense, Contemporary English Version God's eternal power and character cannot be seen. But from the beginning of creation, God has shown what these are like by all he has made. That's why those people don't have any excuse. Douay-Rheims Bible For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable. English Revised Version 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: GOD'S WORD® Translation From the creation of the world, God's invisible qualities, his eternal power and divine nature, have been clearly observed in what he made. As a result, people have no excuse. Good News Translation Ever since God created the world, his invisible qualities, both his eternal power and his divine nature, have been clearly seen; they are perceived in the things that God has made. So those people have no excuse at all! International Standard Version For since the creation of the world God's invisible attributes—his eternal power and divine nature—have been understood and observed by what he made, so that people are without excuse. Literal Standard Version for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead—to their being inexcusable; Majority Standard Bible For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse. New American Bible Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse; NET Bible For since the creation of the world his invisible attributes--his eternal power and divine nature--have been clearly seen, because they are understood through what has been made. So people are without excuse. New Revised Standard Version Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made. So they are without excuse; New Heart English Bible For since the creation of the world his invisible attributes, his eternal power and divine nature, have been clearly seen, being understood from what has been made. So they are without excuse. Webster's Bible Translation 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: Weymouth New Testament For, from the very creation of the world, His invisible perfections--namely His eternal power and divine nature--have been rendered intelligible and clearly visible by His works, so that these men are without excuse. World English Bible 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. Young's Literal Translation for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable; Additional Translations ... Audio Bible Context God's Wrath against Sin…19For what may be known about God is plain to them, because God has made it plain to them. 20For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse. 21For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts.… Cross References Genesis 1:1 In the beginning God created the heavens and the earth. Job 12:7 But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you. Psalm 19:1 The heavens declare the glory of God; the skies proclaim the work of His hands. Jeremiah 5:21 "Hear this, O foolish and senseless people, who have eyes but do not see, who have ears but do not hear. Jeremiah 51:15 The LORD made the earth by His power; He established the world by His wisdom and stretched out the heavens by His understanding. Mark 10:6 However, from the beginning of creation, 'God made them male and female.' Romans 2:1 You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things. Treasury of Scripture 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: For the. John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. Colossians 1:15 Who is the image of the invisible God, the firstborn of every creature: 1 Timothy 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. from the. Romans 1:19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. Deuteronomy 4:19 And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven. Job 31:26-28 If I beheld the sun when it shined, or the moon walking in brightness; … even his. Romans 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: Genesis 21:33 And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God. Deuteronomy 33:27 The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. Godhead. Acts 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily. so that they are. Romans 2:1,15 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things… John 15:22 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. without. Acts 22:1 Men, brethren, and fathers, hear ye my defence which I make now unto you. Jump to Previous Clear Clearly Creation Divine Eternal Everlasting Excuse Existence Eye First Fully Godhead God's Intelligible Invisible Making Namely Nature Perceived Perfections Power Reason Rendered Unable Understood Visible World WrongdoingJump to Next Clear Clearly Creation Divine Eternal Everlasting Excuse Existence Eye First Fully Godhead God's Intelligible Invisible Making Namely Nature Perceived Perfections Power Reason Rendered Unable Understood Visible World WrongdoingRomans 1 1. Paul commends his calling to the Romans;9. and his desire to come to them. 16. What his gospel is. 18. God is angry with sin. 21. What were the sins of mankind. (20) For, though there were parts of God's being into which the eye could not penetrate, still they were easily to be inferred from the character of His visible creation, which bore throughout the stamp of Omnipotence and Divinity. The invisible things of him.--His invisible attributes, afterwards explained as "His eternal power and Godhead." Are clearly seen . . . by the things that are made.--There is something of a play upon words here. "The unseen is seen--discerned by the eye of the mind--being inferred or perceived by the help of that which is made," i.e., as we should say, by the phenomena of external nature. Even His eternal power and Godhead.--A summary expression for those attributes which, apart from revelation, were embodied in the idea of God. Of these "power" is the most obvious. St. Paul does not go into the questions that have been raised in recent times as to the other qualities which are to be inferred as existing in the Author of nature; but he sums them up under a name that might be used as well by a Pagan philosopher as by a Christian--the attributes included in the one term "Godhead." Divinity would be, perhaps, a more correct translation of the expression. What is meant is "divine nature," rather than "divine personality." So that they are without excuse.--They could not plead ignorance. Verse 20. - For the invisible things of him from (i.e. since, ἀπὸ) the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Divinity (θειότης, not θεότης); so that they are without excuse. The concluding clause is rendered in the Revised Version, "that they may be without excuse;" and it is true that εἰς τὸ αῖναι αὐτοὺς does not express the fact that they now are so, but the subjective result of the manifestation, if disregarded. "Paulus directe excusationem adimit, non solum de eventu aliquo loquitur" (Bengel). It is, however, a question of importance, which has been much discussed, whether (as the rendering of the Revised Version might be taken to imply) the idea of Divine purpose, and [not result only, is involved in εἰς τὸ εῖναι. The difference between the two conceptions is apparent from the Vulgate, ira at sint inexcusabiles, compared with Calvin's in hoc ut. The bearing of the distinction on the doctrine of predestination is obvious, and it was consequently a subject of contention between the Lutherans and Calvinists. Meyer among moderns contends strongly that "the view which takes it of the purpose is required by the prevailing use of εἰς with the infinitive," referring in this Epistle to Romans 1:11; Romans 3:26; Romans 4:11, 16, 18; Romans 6:12; Romans 7:4, 5; Romans 8:29; Romans 11:11; Romans 12:2, 3; Romans 15:8, 13, 16. A comparison, however, of these passages does not seem to bear out his contention, it being apparently dependent on the context in each case, rather than the phrase εἰς τὸ, whether the idea of purpose comes in. Chrysostom among the ancients expressly opposed this view, saying, Καίτοιγε οὐ διὰ τοῦτο ταῦτα ἐποίησεν,ὁ Θεὸς, εἰ καὶ τοῦτο ἐξέβη. Οὐ γὰρ ἵνα αὐτοὺς ἀπολογίας ἀποστερήση διδασκαλίαν τοσαύτην εἰς μέσον προὔθηκεν ἀλλ ἵνα αὐτὸν ἐπιγνῶσιν. So that they should be may be suggested as an adequate rendering, so as to avoid the idea of God's manifestation of himself to men hating been from the first delusive, having condemnation, and not enlightenment, for its purpose. These two verses, 19 and 20, carry out the thought of τὴμ ἀλήθειαν κατεχόντων in ver. 18, their purport being to show that the ἀσέβεια and ἀδικία of men have been in spite of knowledge, and therefore involve them all in sin. For sin implies knowledge of good and evil; it is not imputed to the brute beasts, who but follow their natural instincts, having no perception of God or a Divine law. Now, to man, even without any special revelation, God manifests himself in two ways - outwardly in nature, and inwardly in conscience. In these verses the outward manifestation is spoken of, the other being more especially noted in ch. 2:14, etc. But here, too, an inward manifestation is implied by the word νοούμενα, as before by ἐν αὐτοῖς. To the animals below us the phenomena of nature may be but a spectacle before their eyes, making no appeal to a mind within. But to man they have a language - they awake wonder, awe, admiration, a sense of infinite mysterious power, and, to the receptive of such impressions, of ideal beauty indefinable. To the psalmists of old they spoke irresistibly of God; of one infinite and eternal Being, above and beyond all; and their consciences, owning the supremacy of good in the moral sphere, concurred with their sense of the evidences of beneficence in nature, so as to convince them also of the righteousness of God. All men (the apostle would say) were originally endowed with a like capacity of knowing God; and their failure in this regard, shown in the various forms of idolatry prevalent throughout the world, he views as the first stage in the development of human sin. The next stage is general moral degradation, regarded as the judicial consequence of the dishonour done to God. It is, indeed, a necessary consequence; for low and unworthy conceptions of Deity bring with them moral deterioration; when man's Divine ideal becomes degraded, with it he becomes degraded too. Witness, for instance, the debauches and cruelties that so commonly accompanied idolatrous worship. Lastly, the final stage of this moral degradation is represented in an unveiled picture of the utter wickedness, and even unnatural vice, at that time prevalent and condoned in the heart of the boasted civilization of the heathen world. Such is the drift of the remainder of this first chapter. The argument suggests the following thoughts.(1) There is no mention here of Adam s transgression as the origin of human sin. The reason is that the apostle is arguing from a philosophical rather than a theological point of view, having Gentile as well as Jewish thinkers in his view as readers. His appeal in this chapter is not to the Old Testament at all, but to facts by all acknowledged. He is offering the world a philosophy of human history to account for the present perplexing state of things - for the undoubted discord between conscience and performance, between ideal and practice, - his purpose being to show universal guilt on the part of man. But his position here is quite consistent with what he says elsewhere (as in ch. 5.) of Adam's original transgression. For his whole argument in this chapter involves the doctrine of the fall of man, who is conceived to have been originally endowed with Divine instincts, and to have forfeited his prerogative through sin; and this is the essential meaning of the picture given us in Genesis 3. of the original transgression. (2) The entire drift of the chapter is against the view of the condemnation of mankind being due simply to the sin of the progenitor being imputed to the race. For all men are represented as guilty, in that all have sinned against light which they might have followed. This view does not, indeed, preclude that of an inherited infection of nature predisposing all to sin; nay, it rather necessitates it; for why should the sin have been so universal but for such predisposing cause? Still, the distinction between the two views is important in regard to our conception of the Divine justice. 3. It may, however, be said that the distinction is without a real difference in this regard; for that, if the inherited infection is such that sin becomes inevitable (as seems to be implied by its alleged universality), it may appear as inconsistent with the Divine justice to condemn men for it, as it would be to impute to them their progenitor's transgression. In reply to this difficulty, it may be said that Scripture nowhere says that men are finally condemned for it. On the contrary, the gospel reveals to us the atonement, preordained from the first, for the avoidance of such final condemnation; and this retrospective as well as prospective in its effects (Romans 3:25, 26), and as far-reaching as was the original transgression (Romans 4:12, etc.). And our apostle (Romans 2:7, 14, 15, 16) expressly asserts the salvation of all who, according to their light, have done what they could. The fact is, that in the argument before us (as in other passages of similar purport) it is only the principle, or the ground, of man's possible justification before God that is under review. The intention is to show that this cannot be man's own "works or deservings," as of debt, but is another which the gospel reveals. Be it observed, lastly, that a clear view of this position is important, not only for our apprehension of the truth of things and of the meaning of the gospel, but also for our right moral tone of mind and attitude before God. For not to be convinced of sin is to belie the true ideal of our conscience, and implies acquiescence in a moral standard below that of the Divine righteousness to which we are able to aspire. Greek Forγὰρ (gar) Conjunction Strong's 1063: For. A primary particle; properly, assigning a reason. since ἀπὸ (apo) Preposition Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses. [the] creation κτίσεως (ktiseōs) Noun - Genitive Feminine Singular Strong's 2937: From ktizo; original formation. of [the] world κόσμου (kosmou) Noun - Genitive Masculine Singular Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally). [God’s] αὐτοῦ (autou) Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. invisible qualities, ἀόρατα (aorata) Adjective - Nominative Neuter Plural Strong's 517: Unseen, invisible. Invisible. His αὐτοῦ (autou) Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. eternal ἀΐδιος (aidios) Adjective - Nominative Feminine Singular Strong's 126: Eternal, everlasting. From aei; everduring. power δύναμις (dynamis) Noun - Nominative Feminine Singular Strong's 1411: From dunamai; force; specially, miraculous power. and καὶ (kai) Conjunction Strong's 2532: And, even, also, namely. divine nature, θειότης (theiotēs) Noun - Nominative Feminine Singular Strong's 2305: Divinity, divine nature. From theios; divinity. have been clearly seen, καθορᾶται (kathoratai) Verb - Present Indicative Middle or Passive - 3rd Person Singular Strong's 2529: To see clearly, perceive, discern. From kata and horao; to behold fully, i.e. distinctly apprehend. being understood νοούμενα (nooumena) Verb - Present Participle Middle or Passive - Nominative Neuter Plural Strong's 3539: From nous; to exercise the mind, i.e. to comprehend, heed. from τοῖς (tois) Article - Dative Neuter Plural Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. His workmanship, ποιήμασιν (poiēmasin) Noun - Dative Neuter Plural Strong's 4161: A thing made, a work, workmanship. From poieo; a product, i.e. Fabric. so that εἰς (eis) Preposition Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. [men] αὐτοὺς (autous) Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. are εἶναι (einai) Verb - Present Infinitive Active Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. without excuse. ἀναπολογήτους (anapologētous) Adjective - Accusative Masculine Plural Strong's 379: Without (ground of) defense, indefensible, inexcusable. Indefensible. Links Romans 1:20 NIVRomans 1:20 NLT Romans 1:20 ESV Romans 1:20 NASB Romans 1:20 KJV Romans 1:20 BibleApps.com Romans 1:20 Biblia Paralela Romans 1:20 Chinese Bible Romans 1:20 French Bible Romans 1:20 Catholic Bible NT Letters: Romans 1:20 For the invisible things of him since (Rom. Ro) |
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