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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Romans 1:20 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.</title><link rel="canonical" href="https://biblehub.com/romans/1-20.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/17/45_Rom_01_20.jpg" /><meta property="og:title" content="Romans 1:20 - God's Wrath against Sin" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="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." /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script> <script src='https://app.protectsubrev.com/biblehub.js' type='text/javascript'></script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/romans/1-20.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/romans/1-20.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/romans/">Romans</a> > <a href="/romans/1.htm">Chapter 1</a> > Verse 20</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad1.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/romans/1-19.htm" title="Romans 1:19">◄</a> Romans 1:20 <a href="/romans/1-21.htm" title="Romans 1:21">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#study" class="clickchap2" title="Context and Study Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Crossref </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comment </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/romans/1.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/romans/1.htm">New International Version</a> For since the creation of the world God&#8217s 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. <a href="/nlt/romans/1.htm">New Living Translation</a> 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. <a href="/esv/romans/1.htm">English Standard Version</a> 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. <a href="/bsb/romans/1.htm">Berean Standard Bible</a> 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. <a href="/blb/romans/1.htm">Berean Literal Bible</a> 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. <a href="/kjv/romans/1.htm">King James Bible</a> 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: <a href="/nkjv/romans/1.htm">New King James Version</a> 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, <a href="/nasb_/romans/1.htm">New American Standard Bible</a> 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. <a href="/nasb/romans/1.htm">NASB 1995</a> 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. <a href="/nasb77/romans/1.htm">NASB 1977 </a> 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. <a href="/lsb/romans/1.htm">Legacy Standard Bible </a> 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. <a href="/amp/romans/1.htm">Amplified Bible</a> 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. <a href="/csb/romans/1.htm">Christian Standard Bible</a> 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. <a href="/hcsb/romans/1.htm">Holman Christian Standard Bible</a> 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. <a href="/asv/romans/1.htm">American Standard Version</a> 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: <a href="/cev/romans/1.htm">Contemporary English Version</a> 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. <a href="/erv/romans/1.htm">English Revised Version</a> 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: <a href="/gwt/romans/1.htm">GOD'S WORD® Translation</a> 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. <a href="/gnt/romans/1.htm">Good News Translation</a> 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! <a href="/isv/romans/1.htm">International Standard Version</a> 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. <a href="/msb/romans/1.htm">Majority Standard Bible</a> 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. <a href="/net/romans/1.htm">NET Bible</a> 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. <a href="/nheb/romans/1.htm">New Heart English Bible</a> 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. <a href="/wbt/romans/1.htm">Webster's Bible Translation</a> 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: <a href="/wey/romans/1.htm">Weymouth New Testament</a> 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. <a href="/web/romans/1.htm">World English Bible</a> 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. <div class="vheading2">Literal Translations</div><a href="/lsv/romans/1.htm">Literal Standard Version</a> 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; <a href="/blb/romans/1.htm">Berean Literal Bible</a> 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. <a href="/ylt/romans/1.htm">Young's Literal Translation</a> 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; <a href="/slt/romans/1.htm">Smith's Literal Translation</a> For the invisible things of him from the creation of the world, being understood by things made, are inspected, truly both his eternal power and divinity; so that they are inexcusable:<div class="vheading2">Catholic Translations</div><a href="/drb/romans/1.htm">Douay-Rheims Bible</a> 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. <a href="/cpdv/romans/1.htm">Catholic Public Domain Version</a> For unseen things about him have been made conspicuous, since the creation of the world, being understood by the things that were made; likewise his everlasting virtue and divinity, so much so that they have no excuse. <a href="/nabre/romans/1.htm">New American Bible</a> 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; <a href="/nrsvce/romans/1.htm">New Revised Standard Version</a> 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;<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/romans/1.htm">Lamsa Bible</a> For, from the very creation of the world, the invisible things of God have been clearly seen and understood by his creations, even his eternal power and Godhead; so that they are without excuse. <a href="/aramaic-plain-english/romans/1.htm">Aramaic Bible in Plain English</a> 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,<div class="vheading2">NT Translations</div><a href="/anderson/romans/1.htm">Anderson New Testament</a> (for, since the creation of the world, his attributes, which are invisible, are clearly seen, being perceived through the things that are made, both his eternal power and divinity,) that they may be without excuse; <a href="/godbey/romans/1.htm">Godbey New Testament</a> for the invisible things of Him from the creation of the world are seen, being known by the things which are made, even His eternal power and divinity; so that they are without excuse: <a href="/haweis/romans/1.htm">Haweis New Testament</a> For from the creation of the world his invisible perfections, discoverable in the works that are made, are clearly seen, even his eternal power and deity; so that they are inexcusable: <a href="/mace/romans/1.htm">Mace New Testament</a> for ever since the creation of the world, his eternal power and divinity, things in themselves invisible, are clearly seen, being perceived by the things that are made; so that they are without excuse: <a href="/wey/romans/1.htm">Weymouth New Testament</a> 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. <a href="/worrell/romans/1.htm">Worrell New Testament</a> For His invisible things, since the creation of the world, are clearly seen, being perceived by the things that are made, even His everlasting power and divinity; that they may be without excuse: <a href="/worsley/romans/1.htm">Worsley New Testament</a> Inasmuch as from the first creation of the world, the invisible things of Him, even his eternal power and Godhead, are, if attended to, clearly seen in his works: <a href="/parallel/romans/1-20.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/KIZs4GUMn-g?start=171" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/romans/1.htm">God's Wrath against Sin</a> …19For what may be known about God is plain to them, because God has made it plain to them. 20<a href="/greek/1063.htm" title="1063: gar (Conj) -- For. A primary particle; properly, assigning a reason.">For</a> <a href="/greek/575.htm" title="575: apo (Prep) -- From, away from. A primary particle; off, i.e. Away, in various senses.">since</a> <a href="/greek/2937.htm" title="2937: ktiseōs (N-GFS) -- From ktizo; original formation.">the creation</a> <a href="/greek/2889.htm" title="2889: kosmou (N-GMS) -- Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).">of the world</a> <a href="/greek/846.htm" title="846: autou (PPro-GM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">God’s</a> <a href="/greek/3588.htm" title="3588: ta (Art-NNP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/517.htm" title="517: aorata (Adj-NNP) -- Unseen, invisible. Invisible.">invisible qualities,</a> <a href="/greek/5037.htm" title="5037: te (Conj) -- And, both. A primary particle of connection or addition; both or also."></a> <a href="/greek/3588.htm" title="3588: hē (Art-NFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/846.htm" title="846: autou (PPro-GM3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">His</a> <a href="/greek/126.htm" title="126: aidios (Adj-NFS) -- Eternal, everlasting. From aei; everduring.">eternal</a> <a href="/greek/1411.htm" title="1411: dynamis (N-NFS) -- From dunamai; force; specially, miraculous power.">power</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/2305.htm" title="2305: theiotēs (N-NFS) -- Divinity, divine nature. From theios; divinity.">divine nature,</a> <a href="/greek/2529.htm" title="2529: kathoratai (V-PIM/P-3S) -- To see clearly, perceive, discern. From kata and horao; to behold fully, i.e. distinctly apprehend.">have been clearly seen,</a> <a href="/greek/3539.htm" title="3539: nooumena (V-PPM/P-NNP) -- From nous; to exercise the mind, i.e. to comprehend, heed.">being understood</a> <a href="/greek/3588.htm" title="3588: tois (Art-DNP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">from</a> <a href="/greek/4161.htm" title="4161: poiēmasin (N-DNP) -- A thing made, a work, workmanship. From poieo; a product, i.e. Fabric.">His workmanship,</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.">so that</a> <a href="/greek/846.htm" title="846: autous (PPro-AM3P) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">men</a> <a href="/greek/3588.htm" title="3588: to (Art-ANS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/1510.htm" title="1510: einai (V-PNA) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">are</a> <a href="/greek/379.htm" title="379: anapologētous (Adj-AMP) -- Without (ground of) defense, indefensible, inexcusable. Indefensible.">without excuse.</a> 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.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/psalms/19-1.htm">Psalm 19:1-4</a> For the choirmaster. A Psalm of David. The heavens declare the glory of God; the skies proclaim the work of His hands. / Day after day they pour forth speech; night after night they reveal knowledge. / Without speech or language, without a sound to be heard, ... <a href="/job/12-7.htm">Job 12:7-9</a> But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you. / Or speak to the earth, and it will teach you; let the fish of the sea inform you. / Which of all these does not know that the hand of the LORD has done this? <a href="/acts/14-17.htm">Acts 14:17</a> Yet He has not left Himself without testimony to His goodness: He gives you rain from heaven and fruitful seasons, filling your hearts with food and gladness.” <a href="/acts/17-24.htm">Acts 17:24-27</a> The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples made by human hands. / Nor is He served by human hands, as if He needed anything, because He Himself gives everyone life and breath and everything else. / From one man He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands. ... <a href="/colossians/1-16.htm">Colossians 1:16-17</a> For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. / He is before all things, and in Him all things hold together. <a href="/hebrews/11-3.htm">Hebrews 11:3</a> By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible. <a href="/john/1-3.htm">John 1:3</a> Through Him all things were made, and without Him nothing was made that has been made. <a href="/revelation/4-11.htm">Revelation 4:11</a> “Worthy are You, our Lord and God, to receive glory and honor and power, for You created all things; by Your will they exist and were created.” <a href="/isaiah/40-26.htm">Isaiah 40:26</a> Lift up your eyes on high: Who created all these? He leads forth the starry host by number; He calls each one by name. Because of His great power and mighty strength, not one of them is missing. <a href="/jeremiah/10-12.htm">Jeremiah 10:12</a> The LORD made the earth by His power; He established the world by His wisdom and stretched out the heavens by His understanding. <a href="/genesis/1-1.htm">Genesis 1:1</a> In the beginning God created the heavens and the earth. <a href="/nehemiah/9-6.htm">Nehemiah 9:6</a> You alone are the LORD. You created the heavens, the highest heavens with all their host, the earth and all that is on it, the seas and all that is in them. You give life to all things, and the host of heaven worships You. <a href="/psalms/104-24.htm">Psalm 104:24</a> How many are Your works, O LORD! In wisdom You have made them all; the earth is full of Your creatures. <a href="/proverbs/8-22.htm">Proverbs 8:22-31</a> The LORD created me as His first course, before His works of old. / From everlasting I was established, from the beginning, before the earth began. / When there were no watery depths, I was brought forth, when no springs were overflowing with water. ... <a href="/isaiah/45-18.htm">Isaiah 45:18</a> For thus says the LORD, who created the heavens—He is God; He formed the earth and fashioned it; He established it; He did not create it to be empty, but formed it to be inhabited: “I am the LORD, and there is no other.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>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.<a href="/john/1-18.htm">John 1:18</a> No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.<a href="/colossians/1-15.htm">Colossians 1:15</a> Who is the image of the invisible God, the firstborn of every creature:<a href="/1_timothy/1-17.htm">1 Timothy 1:17</a> Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.from the.<a href="/romans/1-19.htm">Romans 1:19</a> Because that which may be known of God is manifest in them; for God hath shewed it unto them.<a href="/deuteronomy/4-19.htm">Deuteronomy 4:19</a> 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.<a href="/job/31-26.htm">Job 31:26-28</a> If I beheld the sun when it shined, or the moon walking in brightness; … even his.<a href="/romans/16-26.htm">Romans 16:26</a> 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:<a href="/genesis/21-33.htm">Genesis 21:33</a> And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.<a href="/deuteronomy/33-27.htm">Deuteronomy 33:27</a> 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.<a href="/acts/17-29.htm">Acts 17:29</a> 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.<a href="/colossians/2-9.htm">Colossians 2:9</a> For in him dwelleth all the fulness of the Godhead bodily.so that they are.<a href="/romans/2-1.htm">Romans 2:1,15</a> 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… <a href="/john/15-22.htm">John 15:22</a> If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.without.<a href="/acts/22-1.htm">Acts 22:1</a> Men, brethren, and fathers, hear ye my defence which I make now unto you.<div class="vheading">Jump to Previous</div><a href="/romans/1-19.htm">Clear</a> <a href="/acts/25-10.htm">Clearly</a> <a href="/john/17-24.htm">Creation</a> <a href="/acts/17-29.htm">Divine</a> <a href="/acts/13-48.htm">Eternal</a> <a href="/acts/13-46.htm">Everlasting</a> <a href="/john/15-22.htm">Excuse</a> <a href="/acts/23-8.htm">Existence</a> <a href="/john/1-18.htm">Eye</a> <a href="/romans/1-17.htm">First</a> <a href="/acts/28-30.htm">Fully</a> <a href="/acts/17-29.htm">Godhead</a> <a href="/romans/1-18.htm">God's</a> <a href="/1_corinthians/14-19.htm">Intelligible</a> <a href="/hebrews/11-27.htm">Invisible</a> <a href="/romans/1-10.htm">Making</a> <a href="/acts/26-23.htm">Namely</a> <a href="/romans/1-3.htm">Nature</a> <a href="/acts/27-39.htm">Perceived</a> <a href="/john/17-6.htm">Perfections</a> <a href="/romans/1-16.htm">Power</a> <a href="/romans/1-15.htm">Reason</a> <a href="/acts/18-27.htm">Rendered</a> <a href="/acts/27-15.htm">Unable</a> <a href="/acts/23-34.htm">Understood</a> <a href="/acts/10-40.htm">Visible</a> <a href="/romans/1-8.htm">World</a> <a href="/romans/1-18.htm">Wrongdoing</a><div class="vheading2">Jump to Next</div><a href="/romans/3-9.htm">Clear</a> <a href="/romans/3-5.htm">Clearly</a> <a href="/romans/8-19.htm">Creation</a> <a href="/romans/1-25.htm">Divine</a> <a href="/romans/1-23.htm">Eternal</a> <a href="/romans/6-22.htm">Everlasting</a> <a href="/romans/2-1.htm">Excuse</a> <a href="/romans/4-17.htm">Existence</a> <a href="/romans/16-17.htm">Eye</a> <a href="/romans/2-9.htm">First</a> <a href="/romans/4-21.htm">Fully</a> <a href="/colossians/1-19.htm">Godhead</a> <a href="/romans/1-32.htm">God's</a> <a href="/1_corinthians/14-9.htm">Intelligible</a> <a href="/colossians/1-15.htm">Invisible</a> <a href="/romans/5-11.htm">Making</a> <a href="/romans/4-12.htm">Namely</a> <a href="/romans/1-26.htm">Nature</a> <a href="/galatians/2-9.htm">Perceived</a> <a href="/ephesians/3-16.htm">Perfections</a> <a href="/romans/3-9.htm">Power</a> <a href="/romans/1-24.htm">Reason</a> <a href="/romans/3-25.htm">Rendered</a> <a href="/romans/11-10.htm">Unable</a> <a href="/1_corinthians/2-8.htm">Understood</a> <a href="/ephesians/5-13.htm">Visible</a> <a href="/romans/3-6.htm">World</a> <a href="/romans/1-29.htm">Wrongdoing</a><div class="vheading2">Romans 1</div>1. <a href="/romans/1-1.htm">Paul commends his calling to the Romans;</a> 9. <a href="/romans/1-9.htm">and his desire to come to them.</a> 16. <a href="/romans/1-16.htm">What his gospel is.</a> 18. <a href="/romans/1-18.htm">God is angry with sin.</a> 21. <a href="/romans/1-21.htm">What were the sins of mankind.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/romans/1.htm">Berean Study Bible</a></div>For since the creation of the world This phrase sets the stage for understanding the timelessness of God's revelation. The Greek word for "creation" (κτίσις, ktisis) implies both the act of creating and the created order itself. From the very beginning, the world has been a testament to God's handiwork. Historically, this underscores the belief that God's presence and attributes have been evident since the dawn of time, leaving humanity with a continuous witness to His existence.God’s invisible qualities The term "invisible" (ἀόρατος, aoratos) highlights the paradox of perceiving the unseen. While God's essence cannot be observed with the physical eye, His attributes are manifest in the world around us. This speaks to the spiritual discernment required to perceive God's nature, a theme that resonates throughout Scripture, emphasizing faith and revelation.His eternal power "Eternal" (ἀΐδιος, aidios) signifies that God's power is without beginning or end, transcending time. This power is not only infinite but also unchanging, a comforting assurance of God's sovereignty and omnipotence. Historically, this has been a cornerstone of Christian doctrine, affirming that God's might is evident in the order and complexity of creation.and divine nature The phrase "divine nature" (θειότης, theiotēs) refers to the essence of God that is distinct from His creation. It encompasses His holiness, righteousness, and other attributes that set Him apart as the Creator. This concept is foundational in understanding the character of God as revealed in Scripture, inviting believers to reflect on His majesty and purity.have been clearly seen The Greek word for "clearly seen" (καθοράω, kathoraō) suggests a perception that is both vivid and unmistakable. This implies that God's attributes are not hidden or obscure but are evident to all who are willing to observe. The clarity of this revelation holds humanity accountable, as it is accessible to everyone.being understood from His workmanship "Workmanship" (ποίημα, poiēma) refers to the creation itself, which acts as a canvas displaying God's attributes. The intricacy and beauty of the natural world serve as a testament to God's creativity and intelligence. This aligns with the biblical theme that the heavens declare the glory of God, inviting all to recognize His handiwork.so that men are without excuse The phrase "without excuse" (ἀναπολόγητος, anapologētos) indicates that humanity cannot claim ignorance of God's existence or attributes. The evidence of God in creation is so compelling that it leaves no room for denial. This serves as a sobering reminder of the responsibility to acknowledge and respond to God's revelation, a theme that echoes throughout the New Testament.<div class="vheading2"><a href="/commentaries/ellicott/romans/1.htm">Ellicott's Commentary for English Readers</a></div>(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.<div class="vheading2"><a href="/commentaries/pulpit/romans/1.htm">Pulpit Commentary</a></div>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 <a href="/romans/1-11.htm">Romans 1:11</a>; <a href="/romans/3-26.htm">Romans 3:26</a>; <a href="/romans/4-11.htm">Romans 4:11, 16, 18</a>; <a href="/romans/6-12.htm">Romans 6:12</a>; <a href="/romans/7-4.htm">Romans 7:4, 5</a>; <a href="/romans/8-29.htm">Romans 8:29</a>; <a href="/romans/11-11.htm">Romans 11:11</a>; <a href="/romans/12-2.htm">Romans 12:2, 3</a>; <a href="/romans/15-8.htm">Romans 15:8, 13, 16</a>. 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 <a href="/genesis/3.htm">Genesis 3</a>. 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 (<a href="/romans/3-25.htm">Romans 3:25, 26</a>), and as far-reaching as was the original transgression (<a href="/romans/4-12.htm">Romans 4:12</a>, etc.). And our apostle (<a href="/romans/2-7.htm">Romans 2:7, 14, 15, 16</a>) 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. <a href="/commentaries/romans/1-20.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>For γὰρ (gar) Conjunction <a href="/greek/strongs_1063.htm">Strong's 1063: </a> For. A primary particle; properly, assigning a reason. since ἀπὸ (apo) Preposition <a href="/greek/strongs_575.htm">Strong's 575: </a> From, away from. A primary particle; 'off, ' i.e. Away, in various senses. [the] creation κτίσεως (ktiseōs) Noun - Genitive Feminine Singular <a href="/greek/strongs_2937.htm">Strong's 2937: </a> From ktizo; original formation. of [the] world κόσμου (kosmou) Noun - Genitive Masculine Singular <a href="/greek/strongs_2889.htm">Strong's 2889: </a> 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 <a href="/greek/strongs_846.htm">Strong's 846: </a> 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 <a href="/greek/strongs_517.htm">Strong's 517: </a> Unseen, invisible. Invisible. His αὐτοῦ (autou) Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> 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 <a href="/greek/strongs_126.htm">Strong's 126: </a> Eternal, everlasting. From aei; everduring. power δύναμις (dynamis) Noun - Nominative Feminine Singular <a href="/greek/strongs_1411.htm">Strong's 1411: </a> From dunamai; force; specially, miraculous power. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. divine nature, θειότης (theiotēs) Noun - Nominative Feminine Singular <a href="/greek/strongs_2305.htm">Strong's 2305: </a> Divinity, divine nature. From theios; divinity. have been clearly seen, καθορᾶται (kathoratai) Verb - Present Indicative Middle or Passive - 3rd Person Singular <a href="/greek/strongs_2529.htm">Strong's 2529: </a> 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 <a href="/greek/strongs_3539.htm">Strong's 3539: </a> From nous; to exercise the mind, i.e. to comprehend, heed. from τοῖς (tois) Article - Dative Neuter Plural <a href="/greek/strongs_3588.htm">Strong's 3588: </a> 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 <a href="/greek/strongs_4161.htm">Strong's 4161: </a> A thing made, a work, workmanship. From poieo; a product, i.e. Fabric. so that εἰς (eis) Preposition <a href="/greek/strongs_1519.htm">Strong's 1519: </a> 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 <a href="/greek/strongs_846.htm">Strong's 846: </a> 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 <a href="/greek/strongs_1510.htm">Strong's 1510: </a> 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 <a href="/greek/strongs_379.htm">Strong's 379: </a> Without (ground of) defense, indefensible, inexcusable. Indefensible. <div class="vheading">Links</div><a href="/niv/romans/1-20.htm">Romans 1:20 NIV</a> <a href="/nlt/romans/1-20.htm">Romans 1:20 NLT</a> <a href="/esv/romans/1-20.htm">Romans 1:20 ESV</a> <a href="/nasb/romans/1-20.htm">Romans 1:20 NASB</a> <a href="/kjv/romans/1-20.htm">Romans 1:20 KJV</a> <a href="//bibleapps.com/romans/1-20.htm">Romans 1:20 BibleApps.com</a> <a href="//bibliaparalela.com/romans/1-20.htm">Romans 1:20 Biblia Paralela</a> <a href="//holybible.com.cn/romans/1-20.htm">Romans 1:20 Chinese Bible</a> <a href="//saintebible.com/romans/1-20.htm">Romans 1:20 French Bible</a> <a href="/catholic/romans/1-20.htm">Romans 1:20 Catholic Bible</a> <a href="/romans/1-20.htm">NT Letters: Romans 1:20 For the invisible things of him since (Rom. Ro) </a></div></div></td></tr></table></div><div id="left"><a href="/romans/1-19.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Romans 1:19"><img src="/left.png" name="lft" border="0" alt="Romans 1:19" /></a></div><div id="right"><a href="/romans/1-21.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Romans 1:21"><img src="/right.png" name="rght" border="0" alt="Romans 1:21" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>