Romans 1:20 - Exposition

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 αἷναι 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 εἷναι . 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 , Romans 4:16 , Romans 4:18 ; Romans 6:12 ; Romans 7:4 , Romans 7:5 ; Romans 8:29 ; Romans 11:11 ; Romans 12:2 , Romans 12:3 ; Romans 15:8 , Romans 15:13 , Romans 15:16 . 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 Romans 15:18 , 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 Romans 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.