Romans 1:21-25 sits inside this longer paragraph.
13Now I don’t desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 14I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 15So as much as is in me, I am eager to preach the Good News to you also who are in Rome. 16For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek. 17For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.” 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19because that which is known of God is revealed in them, for God revealed it to them. 20For 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. 21Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.
22Professing themselves to be wise, they became fools, 23and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, four-footed animals, and creeping things. 24Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves; 25who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
John Calvin 1540 · Public Domain On vv21–25 21. For when they knew God, etc. He plainly…
21. For when they knew God, etc. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows.
They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful, for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain, etc.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv21–24 They did not honor him with that honor, and…
They did not honor him with that honor, and service, which was meet for his everlasting power and Godhead.
As if he said, became so mad of themselves.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–25 21 Because that, when they knew God, they glorified…
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
Ver. 21. Neither were thankful] How then shall we answer to God our hateful unthankfulness, which is (saith one) "a monster in nature, a solecism in manners, a paradox in divinity, a parching wind to dam up the fountain of divine favours." Woe be to our Solifugae that abuse gospel light; these put not light "under a bushel" (as the poor Paynims did) but under a dunghill; Gravis est lux conscientiae, Heavy is the light of conscience, saith Seneca; but heavier is the light of the gospel, gravior est lux Evangelii, say we. A heavy account will they give that abuse the light of nature; but much heavier they that "receive the grace of God in vain."
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But became vain in their imaginations] Gr. διαλογισμοις, in their reasonings, disputations, discourses upon serious deliberation. They stood not to their own principles (as, that there is one God only, that this God is to be worshipped, &c.), but were atheists by night that worshipped the sun, and atheists by day that worshipped the moon, as Cyril saith wittily.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21–25 Because; either this must be referred to the words…
Because; either this must be referred to the words immediately foregoing, and then it is a reason why the Gentiles are inexcusable,
because that, when they knew God, they glorified him not as God, &c.; or else it refers to Rom 1:18, and then it is a proof of their withholding the truth in unrighteousness, because, & c.
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They knew God; they had a natural knowledge of God, it was taught them, as before, by the light of natnre, and by the book of the creatures. Though this was not sufficient to save them, yet it was sufficient to save them without excuse.
They glorified him not as God; they did not conceive of him and worship him as became his Divine excellencies and perfections; see Psa 29:2.
Neither were thankful; they did not own God to be the Author and Giver of all the good things they enjoyed, and return him thanks accordingly; but referred all to chance and fortune, their own prudence and providence, the influence of the stars, &c.
But became vain in their imaginations, or reasonings. This hath chief respect to the conception and opinions that the heathen framed to themselves of the Divine Being. For though some denied there was a God, and others doubted thereof, yet generally it was acknowledged by them; yea, some owned a multiplicity of gods, and those either corporeal or incorporeal. Others acknowledged but one God, as Plato, Aristotle, &c.; but then they either denied his providence, as the Peripatetics, or tied him to second or inferior causes, as the Stoics. This is the vanity which the apostle here speaketh of. Note also, that idols, the frame of idle brains, are called vanities: see Deu 32:21; Jer 10:15; Act 14:15.
And their foolish heart was darkened: by the heart is meant the mind, their very understandings were darkened, the natural reason in them was obscured. This was a just judgment upon them for their abuse of knowledge, and pride, of which in the next verse. {see Rom 1:22}
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv21, 22, 24, 25 From this verse to the end of the chapter,…
From this verse to the end of the chapter, we have a large and black catalogue of the sins which the old Heathens or Gentiles were guilty of; some of which they voluntarily committed, and others were judiciously delivered up unto (for God, without any impeachment of his holiness, often punishes sin with sin.) Their sins voluntarily committed, are here recited, and the first of them is their sinning against light and knowledge. They had some natural notices of God implanted and imprinted in their minds, and such an additional knowledge of his being and attribute, as might be gained by an attentive study in the book of the creatures; but they rebelled against this light, and thereby contracted an aggravated guilt.
Learn thence, that to sin against light and knowledge, either in the omission of duty, or commission of sin, is the highest aggravation of sinfulness: As ignorance lesseneth, so knowledge aggravateth the malignity of sin.
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The next sin charged upon them was, they did not glorify that God whom they had the knowledge of: That is, they did not conceive of him, and worship him as became his divine perfections and excellencies; they did not esteem so high of him as they ought, and pay that homage and honour, to the Deity which they should.
Learn thence, That the knowledge which we have of God and his attributes, if it do not engage us to honour, glorify, and worship him, suitable to his adorable perfections, it is vain and useless in God’s account, and will but expose us to a more dreadful condemnation.
Another sin mentioned in this verse, which the Heathens were guilty of, was the sin of unthankfulness. They glorified him not as God, neither were they thankful: That is, they had not a due sense of the favours and benefits of God conferred upon them; but, ascribing the blessings of heaven to chance and fortune, to fate and destiny, to the influence of the stars and planets, to their own prudence and providence, they paid their thanks to blind fortune, for a favour which the eye of providence had bestowed upon them: It is impossible that God should receive the tribute of thankfulness, if we do not see all our mercies flowing from him.
Observe farther, the sad effect, fruit and consequence of the fore-mentioned sins. The Heathens which committed them, it is said,
1. That they became vain in their imaginations. That is, they had various opinions and vain conceptions of the Godhead. Some of them denied that there was a God, others doubted whether there was a God or no; some affirmed there was but one God, others owned a plurality, yea, a multiplicity of gods. Some acknowledge God’s being, but denied his providence; others owned his providence, but confined it, in its exercise to secondary causes. Thus vain in their imaginations, thus absorbed in their notions, and thus sottish in their reasonings, were the Heathens concerning God, his nature and worship. Well might our apostle say, They became vain in their imaginations.
And, 2. That their foolish hearts were darkened: That is, for rebelling against the light received, their minds and understanding were more and more darkened; their natural reason obscured, but because not improved.
Lord, how dangerous is it not to improve our knowledge! how fatal to rebel against the light and convictions of our own minds! it provokes thee to deliver us up to he power of spiritual darkness on earth, and consigns us over to eternal darkness in hell, where is reserved the blackness of darkness forever, as the punishment and portion of those that rebel against the light, and sin against knowledge.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv21–25 Because that when they knew God,.... Though they had…
Because that when they knew God,.... Though they had such a knowledge of the being and perfections of God, yet
they glorified him not as God. They neither thought nor spoke honourably of him; nor did they ascribe those perfections to him, which belonged to him; they did not adhere to him as the one and only God, nor honour him as the Creator of all things out of nothing, and as the sole Governor of the universe; they did not glorify him by the internal exercise of fear of him, love to him, or trust in him, nor by any external worship suitable to his nature, and their own notions of him, Seneca is an instance of this, of whom Austin (f) says,
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"that he worshipped what he found fault with, did what he reproved, and adored that which he blamed.''
Neither were thankful; neither for the knowledge of things they had, which they ascribed to themselves; nor for their mercies, which they imputed to second causes:
but became vain in their imaginations; the vanity or their minds was the spring and source of their evil conduct; which may design the wickedness of their hearts, and the imaginations thereof, which were evil, and that continually; the pride of their natures the carnality and weakness of their reasonings, and the whole system of their vain philosophy; and hence they ran into polytheism, or the worshipping of many gods:
and their foolish heart was darkened; where they thought their great wisdom lay: darkness is natural to the hearts and understandings of all men, which is increased by personal iniquity; Satan is concerned in improving it, and God sometimes gives up the hearts of persons to judicial blindness, which was the case of these men.
(f) De Civitate Dei, l. 6. c. 10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 23, 24, 25 Because, knowing God - For the wiser heathens did…
Because, knowing God - For the wiser heathens did know that there was one supreme God; yet from low and base considerations they conformed to the idolatry of the vulgar. They did not glorify him as God, neither were thankful - They neither thanked him for his benefits, nor glorified him for his divine perfection. But became vain - Like the idols they worshipped. In their reasonings - Various, uncertain, foolish. What a terrible instance have we of this in the writings of Lucretius! What vain reasonings, and how dark a heart, amidst so pompous professions of wisdom!
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21–25 Verse 21. Because that when they knew God] When…
Verse 21. Because that when they knew God] When they thus acquired a general knowledge of the unity and perfections of the Divine nature, they glorified him not as God - they did not proclaim him to the people, but shut up his glory (as Bishop Warburton expresses it) in their mysteries, and gave the people, in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries, which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections.
They glorified him not] They did not give him that worship which his perfections required.
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Neither were thankful] They manifested no gratitude for the blessings they received from his providence, but became vain in their imaginations, διαλογισμοις, in their reasonings. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the Divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are acquainted with their writings, and to others it would not be useful. In short, their foolish, darkened minds sought God no where but in the place in which he is never to be found; viz. the vile, corrupted, and corrupting passions of their own hearts. As they did not discover him there, they scarcely sought him any where else.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 24 Rom 1:21-23. “Because that when they knew God —…
Rom 1:21-23. “Because that when they knew God — The writings of Plato, Xenophon, Plutarch, Cicero, and other philosophers, which still remain, together with the quotations made by Just. Martyr and Clem. Alexandrinus from those which are lost, prove that the learned heathen, though ignorant of the way of salvation, were not entirely unacquainted with the unity and spirituality of God, and had pretty just notions of his perfections, of the creation and government of the world, and of the duties which men owe to God and to one another. Their sin, therefore, in worshipping idols, and in concealing the true God from the vulgar, did not proceed so much from ignorance as from corruption of heart.” They glorified him not as God — Did not esteem him, pay homage to him, or worship and serve him in a manner worthy of him, and consistent with those apprehensions they had, or might have had, of him; neither were thankful — Grateful for his benefits. As the true God was not the object of the popular religion, no public thanksgivings were offered to him in any heathen country; and with respect to the private conduct of individuals, though there are still extant hymns in honour of the heathen gods, written by Orpheus, Homer, Pindar, and Horace, who were themselves philosophers as well as poets, we have never heard of any psalm or hymn composed by any heathen poet or philosopher in honour of the true God. It is observable, that thankfulness to God for his mercies, is here represented as a principal branch of religion, and undoubtedly no principle can be nobler, nor can any have a greater or more extensive influence. But became vain in their imaginations — Absurd, stupid, and ridiculous in their reasonings, concerning God’s nature and worship; entangling themselves with a thousand unprofitable subtleties, which only tended to alienate their minds more and more from every truly religious sentiment and disposition. And their foolish, ασυνετος, their undiscerning, unintelligent, imprudent heart was darkened — Instead of being enlightened by these sophistries, it was more and more involved in ignorance and error, and rendered impenetrable to the simplicity of the most important truths. What a terrible instance have we of this in the writings of Lucretius! What vain reasonings, yet how dark a heart, amid pompous professions of wisdom! Professing themselves to be wise — Greek, φασκοντες ειναι σοφοι, saying that they were wise; “cum se dicerent, aut se dici sinerent sapientes:” when they called, or suffered themselves to be called, wise men. — Grotius. It evidently refers to their assuming the philosophic character, and to the pride they took in the title of wise men, or lovers of wisdom. They became fools — Degrading, in the lowest and most infamous manner, the reason which they so arrogantly pretended to improve, and almost to engross. Thus the apostle finely ridicules that ostentation of wisdom which the Greek philosophers made, by taking to themselves the name of wise men. And his irony was the more pungent, in that it was put into a writing addressed to the Romans, who were great admirers of the Greeks. And changed, &c. — As if he had said, As their folly and wickedness were evident in a variety of other vices, in which these heathen philosophers joined with the vulgar, so particularly in the early and almost universal prevalence of idolatry among them; for they changed the glory — The unutterable glory, of the incorruptible and immortal God — (the word αφθαρτος means both) all the majestic splendours, in which he shines forth through earth and heaven, into an image, made by their own hands, like to corruptible and mortal man — Which, how elegantly soever it might be formed, was an abominable and insufferable degradation of the infinitely perfect and eternal Godhead, had their folly proceeded no further. But, not content with this, they set up as emblems of Deity and objects of worship, brute creatures and their images: birds, four-footed beasts, and creeping things — Even such vile reptiles as beetles, and various kinds of serpents, which creep on the dust. The learned Egyptians in particular, as is well known, worshipped dogs, snakes, nay, and even vegetables. We may observe here, 1st, That the word corruptible, applied to man, signifies not only his being liable to dissolution, but to moral pollution; and the term incorruptible, applied to God, signifies that he is not liable to either. 2d, “The great evil of the heathen idolatry consisted in their setting up the images of men and beasts in their temples as representations of the Deity, by which the vulgar were led to believe that God was of the same form, nature, and qualities with the animals represented by these images. And the persons who thus changed the glory of God were not the common people among the Greeks, but the legislators, magistrates, priests, and philosophers; for they were the persons who framed the public religion in all the heathen countries; who established it by their laws, and recommended it by their example.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv21–25 Because that - The apostle here is showing that…
Because that - The apostle here is showing that it was right to condemn people for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart.
When they knew God - Greek, “knowing God.” That is, they had an acquaintance with the existence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had traveled extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual System, and by Dr. Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the people. It was confined to the philosophers; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked that “the philosophers regarded all the popular superstitions as equally false: the common people as equally true; and the politicians as equally useful.” This was probably a correct account of the prevalent feelings among the ancients. A single extract from “Cicero” (de Natura Deorum, lib. ii. c. 6) will show that they had the knowledge of one God. “There is something in the nature of things, which the mind of man, which reason, which human power cannot effect; and certainly what produces this must be better than man. What can this be called but “God?” Again (c. 2), “What can be so plain and manifest, when we look at heaven, and contemplate heavenly things, as that there is some divinity of most excellent mind, by which these things are governed?”
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They glorified him not as God - They did not “honor” him as God. This was the true source of their abominations. To glorify him “as God” is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, etc. As they were not inclined to do this, so they were given over to their own vain and wicked desires. Sinners are not willing to give honor to God, as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honor God as God - to reverence, love, and obey him, would effectually restrain people from sin.
Neither were thankful - The obligation to be “thankful” to God for his mercies, for the goodness which we experience, is plain and obvious. Thus, we judge of favors received of our fellow-men. the apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following.
(1) The effect of ingratitude is to render the heart hard and insensible.
(2) People seek to forget the Being to whom they are unwilling to exercise gratitude.
(3) To do this, they fix their affections on other things; and hence, the pagan expressed their gratitude not to God, but to the sun, and moon, and stars, etc., the mediums by which God bestows his favors upon people. And we may here learn that an unwillingness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart.
But became vain - To “become vain,” with us, means to be elated, or to be self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous in their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind further and further from the truth respecting God.
Imaginations - This word means properly “thoughts,” then “reasonings,” and also “disputations.” Perhaps our word, “speculations,” would convey its meaning here. It implies that they were unwilling to honor God, and being unwilling to honor him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive.
And their foolish heart - The word “heart” is not infrequently used to denote the mind, or the understanding. We apply it to denote the affections. But such was not its common use, among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place; see Eph 1:18; Rom 2:15; 2Co 4:6; 2Pe 1:19. The word “foolish” means literally what is without “understanding;” Mat 15:16.
Was darkened - Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is,
That people had the knowledge of God.
(2)That they refused to honor him when they knew him, and were opposed to his character and government.
(3)That they were ungrateful.
(4)That they then began to doubt, to reason, to speculate, and wandered far into darkness.
This is substantially the process by which people wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then “find no end in wandering mazes lost,” and sink into the depths of heresy and of sin.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v24 Wherefore God gave them [4] up, &c. That is,…
Wherefore God gave them [4] up, &c. That is, as St. John Chrysostom says, permitted them, in punishment of their wilful blindness, to fall into the foulest, most shameful, and unnatural sins of uncleanness here described. (Witham)
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[BIBLIOGRAPHY]
Greek: to de paredoken, entautha eiasen esti.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv21–25 Because that, when they knew God--that is, while still…
Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
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but became vain--(compare Jer 2:5).
in their imaginations--thoughts, notions, speculations, regarding God; compare Mat 15:19; Luk 2:35; Co1 3:20, Greek.
and their foolish--"senseless," "stupid."
heart--that is, their whole inner man.
was darkened--How instructively is the downward progress of the human soul here traced!
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21–25 21. Glorified him not—The intuitions by which God is…
21. Glorified him not—The intuitions by which God is known are largely the moral. Not to recognise or believe in God is not, like the ignoring a person in history or a fact in science, purely an intellectual defect, but also a moral. In his unfallen state man deeply and perfectly knew his God with a knowledge of holy love. And by that knowledge and love of the Holy One, man’s whole nature was regulated in harmony with itself and with God. By the fall that knowledge and love became primitively dim and feeble. Then man, historically not liking the holy God, nor glorifying him, nor feeling thankful, the regulator was lost, and so by apostasy from God man’s whole nature went into moral ruin, and all the depravities resulted described by the apostle in the present chapter.
Vain in their imaginations—Rather, their reasonings. God being dim to their perceptions, their reasonings in regard to him became foolish and wicked.
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Heart was darkened—So that the twilight of pantheism first came on, and then the midnight of atheism or idolatry. In pantheism God became as a universal mist, losing his true personality and his moral attributes. Then the universal pantheistic mist was separated into parts, and the figures of finite nature-gods and goddesses emerged, and so idolatry arose.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–25 21. because that, when they knew God] i.e. as…
21. because that, when they knew God] i.e. as primevally revealed, and then constantly witnessed to by the visible Creation as Eternal and Omnipotent. “To know God” is a phrase capable of many degrees of meaning, from the rational certainty of a Supreme Personal Maker and Lord up to that holy intimacy of divinely-given communion with the Father and the Son, to which the words of Joh_17:3 refer. In this passage all that is necessary to understand is the certainty (however learnt) of the existence of a Personal Omnipotent Creator.
they glorified him not as God, neither were thankful] The verbs throughout this passage are aorists. The process of declension from the truth is not dwelt upon, so much as the fact that it did take place, at whatever rate. There was a time when man, although knowledge of God had been given him, ceased to praise Him and to thank Him for His “great glory” and His rich gifts; turning the praise and thanks towards idol-objects instead. We must note that these first marks of decline (failure to praise and to thank Him), indicate a subtle and lasting secret of idolatry. Man, conscious of guilt before the Eternal, shrinks from direct worship. In mistaken reverence, it may be, he turns away to “the Creature,” to address his praises there. But the result is inevitable; the God unworshipped rapidly becomes unknown.
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but became vain in their imaginations] “Vain,” here, as often in Scripture, is “wrong,” morally as well as mentally. “Imaginations” is rather thinkings: the Gr. is a word often rendered “thoughts,” (as e.g. Mat_15:19.) In Php_2:14 it is rendered “disputings;” in 1Ti_2:8, “doubting.” The verb is used in e.g. Luk_12:17, for the balancing of thing against thing in the mind. Both verb and noun, when the context gives them an unfavourable reference, indicate a habit of captious and hesitating thought such as would ignore plain testimony and attend to abstract difficulties by preference. Thus here, man, growing unused to adoration of his God, fell to independent thinking, (in however rude a form,) and “in” this, occupied in this, “became vain,” went astray altogether.
their foolish heart] “Foolish,” more strictly unintelligent; failing to see connexions and consequences. Same word as Mat_15:16. The “heart” may here mean merely the intellect, as perhaps in Mar_2:6; Mar_2:8. It is almost always difficult, however, to trace in Scripture (as indeed so often in constant experience) the border between reason and conscience. “Heart” certainly includes both in the majority of N. T. passages.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21–25 (21) They knew enough of God to know that…
(21) They knew enough of God to know that thanks and praise were due to Him; but neither of these did they offer. They put aside the natural instinct of adoration, and fell to speculations, which only led them farther and farther from the truth. The new knowledge of which they went in quest proved to be fiction; the old knowledge that they had was obscured and lost by their folly. Starting with two things—a portion of enlightenment on the one hand, and the natural tendency of the human mind to error on the other, the latter prevailed, and the former became eclipsed.
But became vain in their imaginations.—They were frustrated—reached no good and sound result with their speculations.
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Their foolish heart.—Not the same word as “fools,” in the next verse. Their unintelligent heart; their heart which, by itself, was endowed with no special faculty of discernment such as to enable them to dispense with the enlightenment from above.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21, 22, 24, 25 Because that, knowing God, they glorified him not as…
Because that, knowing God, they glorified him not as God, neither were thankful (rather, gave thanks); but became vain in their imaginations (dialogismoiv , elsewhere more correctly rendered "thoughts" or "reasonings;" cf. 1Co_3:20, "The Lord knoweth the thoughts of the wise, that they are vain mataioi , as here, emataiwyhsan), and their foolish heart was darkened.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22–24 Professing themselves to be wise they became fools.
Rom_1:22-23
Professing themselves to be wise they became fools.
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The follies of the wise
Futility of thought has reached the character of folly. What, in fact, is polytheism, except a sort of permanent hallucination, a collective delirium, a possession on a great scale? And this mental disorder rose to a kind of perfection among the very peoples who, more than others, laid claim to the glory of wisdom. When he says, professing to be wise, Paul does not mean to stigmatise ancient philosophy absolutely; he only means that all that labour of the sages did not prevent, the most civilised nations--Egypt, Greece, and Rome--from being at the same time the most idolatrous of antiquity. The popular imagination, agreeably served by priests and poets, did not allow the efforts of the wise to dissipate this delirium. (Prof. Godet.)
Boasting of wisdom
In every department of knowledge, but especially in religion, boasting of wisdom is alike the proof and parent of folly.
I. It leads a man to go beyond the limits of his own powers, and to meddle with matters too high for him, or else to refuse to believe in anything which he cannot understand or grasp.
1. In either case this ends in folly. For the wisest and the most ignorant are on a par when they speculate upon subjects which transcend human thought, or over which God has been pleased to place an impenetrable veil.
2. He who believes in truth taught by nature and revelation is wiser than the so-called philosopher, who declines to receive anything but what his human intellect and finite powers can explain or fully grasp.
II. It leads a man to dispense with the help to be derived from the labours, remarks, or suggestions of others, as well as to advance the most absurd opinions, and to maintain them with the most inveterate obstinacy for the sake of notoriety.
III. It makes a man too willing to accept his own conclusions without sufficient and searching examinations.
IV. It ignores Gods law that the temple of Divine knowledge must be entered only by the gate of humility. (Biblical Museum.)
And changed the glory of the incorruptible God into an image.
Degradation of Gods glory
The glory of God is the splendour which His manifested perfections cast into the heart of His intelligent creatures; hence a bright image which is to man the ideal of all that is good. This image had been produced within them. What did they make of it? The sequel tells. While holding the Divine person, they wrapped it up, as it were in the likeness of its opposite; it would have been almost better to leave it in silence--it would not have been so great an affront. The preposition ἐν exactly describes this imprisonment of the Divine glory in a form ignoble and grotesque. The epithet incorruptible is, as it were, a protest beforehand against this degradation. (Prof. Godet.)
Idolatry a retrogression, not an advance in religious though
Idolatry according to Paul is not a progressive stage reached in the religious thought of mankind starting from primeval fetishism. Far from being a first step towards the goal of Monotheism. Polytheism is, on the contrary, the result of degeneracy, an apostasy from the original Monotheism, a darkening of the understanding and heart which has terminated in the grossest fetishism. The history of religions, thoroughly studied nowadays, fully justifies Pauls view. It shows that the present heathen peoples of India and Africa, far from rising of themselves to a higher religious state, have only sunk, age after age, and become more and more degraded. It proves that at the root of all pagan religions and mythologies there lies an original Monotheism, which is the historical starting point in religion for all mankind. (Prof. Godet.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v24 Chapter 5
Chapter 5
MAN GIVEN UP TO HIS OWN WAY: THE HEATHEN
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Rom_1:24-32
WHEREFORE God gave them up, in the desires of their hearts, to uncleanness, so as to dishonour their bodies among themselves.
There is a dark sequence in the logic of facts, between unworthy thoughts of God and the development of the basest forms of human wrong. "The fool hath said in his heart, There is no God:-they are corrupt and have done abominable works". {Psa_14:1} And the folly which does not indeed deny God, but degrades His Idea, always gives its sure contribution to such corruption. It is so in the nature of the case. The individual atheist, or polytheist, may conceivably be a virtuous person, on the human standard; but if he is so it is not because of his creed. Let his creed become a real formative power in human society, and it will tend inevitably to moral disease and death. Is man indeed a moral personality, made in the image of a holy and almighty Maker? Then the vital air of his moral life must be fidelity, correspondence, to his God. Let man think of Him as less than All, and he will think of himself less worthily; not less proudly perhaps, but less worthily, because not in his true and wonderful relation to the Eternal Good. Wrong in himself will tend surely to seem less awful, and right less necessary and great. And nothing, literally nothing, from any region higher than himself-himself already lowered in his own thought from his true idea-can ever come in to supply the blank where God should be, but is not. Man may worship himself, or may despise himself, when he has ceased to "glorify God and thank Him"; but he cannot for one hour be what he was made to be, the son of God in the universe of God. To know God indeed is to be secured from self-worship, and to be taught self-reverence; and it is the only way to those two secrets in their pure fulness.
"God gave them up." So the Scripture says elsewhere. "So I gave them up unto their own hearts lusts"; {Psa_81:12} "God turned, and gave them up to worship the host of heaven"; {Act_7:42} "God gave them up to passions of degradation"; "God gave them over to an abandoned mind"; (Rom_1:26; Rom_1:28). It is a dire thought; but the inmost conscience, once awake, affirms the righteousness of the thing. From one point of view it is just the working out of a natural process, in which sin is at once exposed and punished by its proper results, without the slightest injection, so to speak, of any force beyond its own terrible gravitation towards the sinners misery. But from another point it is the personally allotted, and personally inflicted, retribution of Him who hates iniquity with the antagonism of infinite Personality. He has so constituted natural process that wrong gravitates to wretchedness; and He is in that process, and above it, always and forever.
So He "gave them up, in their desires of their hearts"; He left them there where they had placed themselves," in "the fatal region of self-will, self-indulgence; "unto uncleanness," described now with terrible explicitness in its full outcome, "to dishonour their bodies," the intended temples of the Creators presence, "among themselves," or "in themselves"; for the possible dishonour might be done either in a foul solitude, or in a fouler society and mutuality: Seeing that they perverted the truth of God, the eternal fact of His glory and claim, in their lie, so that it was travestied, misrepresented, lost, "in" the falsehood of polytheism and idols; and worshipped and served the creature rather than the Creator, who is blessed forever. Amen. He casts this strong Doxology into the thick air of false worship and foul life, as if to clear it with its holy reverberation. For he is writing no mere discussion, no lecture on the genesis and evolution of paganism. It is the story of a vast rebellion, told by one who, once himself a rebel, is now altogether and forever the absolute vassal of the King whom he has "seen in His beauty" and whom it is his joy to bless, and to claim blessing for Him from His whole world forever.
As if animated by the word of benediction, he returns to denounce "the abominable thing which God hateth" with still more terrible explicitness. For this reason, because of their preference of the worse to the infinite Good, God gave them up to passions of degradation; He handed them over, self-bound, to the helpless slavery of lust; to "passions," eloquent word, which indicates how the man who will have his own way is all the while a "sufferer," though by his own fault: the victim of a mastery which he has conjured from the deep of sin.
Shall we shun to read, to render, the words which follow? We will not comment and expound. May the presence of God in our hearts, hearts otherwise as vulnerable as those of the old pagan sinners, sweep from the springs of thought and will all horrible curiosity. But if it does so it will leave us the more able, in humility, in tears, in fear, to hear the facts of this stern indictment. It will bid us listen as those who are not sitting in judgment on paganism, but standing beside the accused and sentenced, to confess that we too share the fall, and stand, if we stand, by grace alone. Aye, and we shall remember that if an Apostle thus tore the rags from the spots of the Black Death of ancient morals, he would have been even less merciful, if possible, over the like symptoms lurking still in modern Christendom, and found sometimes upon its surface.
Terrible, indeed, is the prosaic coolness with which vices now called unnameable are named and narrated in classical literature; and we ask in vain for one of even the noblest of the pagan moralists who has spoken of such sins with anything like adequate horror. Such speech, and such silence, have been almost impossible since the Gospel was felt in civilisation. "Paganism," says Dr. F.W. Farrar, in a powerful passage, with this paragraph of Romans in his view, "is protected from complete exposure by the enormity of its own vices. To show the divine reformation wrought by Christianity it must suffice that once for all the Apostle of the Gentiles seized heathenism by the hair, and branded indelibly on her forehead the stigma of her shame." Yet the vices of the old time are not altogether an antiquarians wonder. Now as truly as then man is awfully accessible to the worst solicitations the moment he trusts himself away from God. And this needs indeed to be remembered in a stage of thought and of society whose cynicism, and whose materialism, show gloomy signs of likeness to those last days of the old degenerate world in which St. Paul looked round him, and spoke out the things he saw.
For their females perverted the natural use to the unnatural. So too the males, leaving the natural use of the female, burst out aflame in their craving towards one another, males in males working out their unseemliness-and duly getting in themselves that recompense of their error which was owed them.
And as they did not approve of keeping God in their moral knowledge, God gave them up to an abandoned mind, "a reprobate, God-rejected mind"; meeting their disapprobation with His just and fatal reprobation. That mind, taking the false premisses of the Tempter, and reasoning from them to establish the autocracy of self, led with terrible certainty and success through evil thinking to evil doing; to do the deeds which are not becoming, to expose the being made for God, in a naked and foul unseemliness, to its friends and its foes; filled full of all unrighteousness, wickedness, viciousness, greed; brimming with envy, murder, guile, illnature; whisperers, defamers, repulsive to God, outragers, prideful, boastful, inventors of evil, disobedient to parents, senseless, faithless, loveless, truceless, pitiless; people who morally aware of Gods ordinance, that they who practise such things are worthy of death, not only do them, but assent and consent with those who practise them.
Here is a terrible accusation of human life, and of the human heart; the more terrible because it is plainly meant to be, in a certain sense, inclusive, universal. We are not indeed compelled to think that the Apostle charges every human being with sins against nature, as if the whole earth were actually one vast City of the Plain. We need not take him to mean that every descendant of Adam is actually an undutiful child, or actually untrustworthy in a compact, or even actually a boaster, an άλαζν, a pretentious claimant of praise or credit which he knows he does not deserve. We may be sure that on the whole, in this lurid passage, charged less with condemnation than with "lamentation, and mourning, and woe," he is thinking mainly of the then state of heathen society in its worst developments. Yet we shall see, as the Epistle goes on, that all the while he is thinking not only of the sins of some men, but of the sin of man. He describes with this tremendous particularity the variegated symptoms of one disease-the corruption of mans heart; a disease everywhere present, everywhere deadly; limited in its manifestations by many circumstances and conditions, outward or within the man, but in itself quite unlimited in its dreadful possibilities. What man is, as fallen, corrupted, gone from God, is shown, in the teaching of St. Paul, by what bad men are.
Do we rebel against the inference? Quite possibly we do. Almost for certain, at one time or another, we have done so. We look round us on one estimable life and another, which we cannot reasonably think of as regenerate, if we take the strict Scriptural tests of regeneration into account, yet which asks and wins our respect, our confidence, it may be even our admiration; and we say, openly and tacitly, consciously or unconsciously, that that life stands clear outside this first chapter of Romans. Well, be it so in our thoughts; and let nothing-no, nothing-make us otherwise than ready to recognise and honour right doing wherever we see it, alike in the saints of God and in those who deny His very Being. But just now let us withdraw from all such looks outward, and calmly and in a silent hour look in. Do we, do you, do I, stand outside this chapter? Are we definitely prepared to say that the heart which we carry in our breast, whatever our friends heart may be, is such that under no change of circumstances could it, being what it is, conceivably develop the forms of evil branded in this passage? Ah, who, that knows himself, does not know that there lies in him indefinitely more than he can know of possible evil? "Who can understand his errors?" Who has so encountered temptation in all its typical forms that he can say, with even approximate truth, that he knows his own strength, and his own weakness, exactly as they are?
It was not for nothing that the question was discussed of old, whether there was any man who would always be virtuous if he were given the ring of Gyges, and the power to be invisible to all eyes. Nor was it lightly, or as a piece of pious rhetoric, that the saintliest of the chiefs of our Reformation, seeing a murderer carried off to die, exclaimed that there went John Bradford but for the grace of God. It is just when a man is nearest God for himself that he sees what, but for God, he would be; what, taken apart from God, he is, potentially, if not in act. And it is in just such a mood that, reading this paragraph of the great Epistle, he will smite upon his breast, and say, "God, be merciful to me the sinner". {Luk_18:13}
So doing he will be meeting the very purpose of the Writer of this passage. St. Paul is full of the message of peace, holiness, and the Spirit. He is intent and eager to bring his reader into sight and possession of the fulness of the eternal mercy, revealed and secured in the Lord Jesus Christ, our Sacrifice and Life. But for this very purpose he labours first to expose man to himself; to awaken him to the fact that he is before everything else a sinner; to reverse the Tempters spell, and to let him see the fact of his guilt with open eyes.
"The Gospel," someone has said, "can never be proved except to a bad conscience." If "bad" means "awakened," the saying is profoundly true. With a conscience sound asleep we may discuss Christianity, whether to condemn it, or to applaud. We may see in it an elevating programme for the race. We may affirm, a thousand times, that from the creed that God became flesh there result boundless possibilities for Humanity. But the Gospel. "the power of God unto salvation," will hardly be seen in its own prevailing self-evidence, as it is presented in this wonderful Epistle, till the student is first and with all else a penitent. The man must know for himself something of sin as condemnable guilt, and something of self as a thing in helpless yet responsible bondage, before he can so see Christ given for us, and risen for us, and seated at the right hand of God for us, as to say, "There is now no condemnation; Who shall separate us from the love of God? I know whom I have believed."
To the full sight of Christ there needs a true sight of self, that is to say, of sin.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv21–25 21. When they knew God. Had the knowledge shown…
21. When they knew God. Had the knowledge shown in verse 20. They turned from their knowledge, did not glorify the invisible Creator, yielded neither adoration nor gratitude. Became vain in their imaginations. Thoughts or reasonings. When men turn willfully from truth, they will run to the extremes of error. The world (the pagan world) yielded to idle fancies, and were involved in deeper darkness. He who shuts out the light will finally be unable to bear it. Vain. Empty, useless. See Deut. 32:21.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 Rom_1:22-23.—Here begins a dark picture of heathenism, but fully…
CRITICAL NOTES
Rom_1:22-23.—Here begins a dark picture of heathenism, but fully verified from the writings of what has been called the most brilliant age of the most intellectual nations of the world. St. Paul traces man’s downward progress. Evolution, but in the wrong direction. According to the Jewish rabbis, one sin made to follow as the punishment of another. τὴν δόξαν, spoken of God, refers to the divine majesty and glory.
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Rom_1:25. Who is blessed for ever.—These doxologies common in Paul’s writings. Jewish rabbis use them. Mohammedans have honoured the custom. Tholuck mentions one Arabic manuscript in the Berlin Library where the expression “God be exalted” is often used.
Rom_1:28.—The apostle here states that the heathen voluntarily rejected the knowledge of the true God, which they must have gathered from the book of nature (Olshausen).
Rom_1:29.—Inveteracy of all evil and pernicious habits. Finding pleasure in causing and seeing suffering.
Rom_1:30. Backbiters, haters of God.—ὑβριστάς, ὑπερηφάνους, ἀλαζόνας. Insolent and injurious in acts, proud in thoughts, and boastful in words. Evil speakers in general. Planning more sins.
Rom_1:31.—ἁσυνθέτους. Covenant breakers, treacherous. Impious as neglecting the true wisdom, and continuing in sin, heathenism (Robinson).
Rom_1:32.—Sentence of God immutably written on the conscience. Approval of and delight in sin in ourselves and others, the highest pitch of wickedness.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_1:22-32
Polytheism and atheism.—In these concluding verses we have a dark but true record of the deplorable results of polytheism. The most degrading vices that can afflict and ruin humanity run rife in the polytheistic world. The rejection of the true God, the rejection of all true good, of every preservative influence—the rejection of God is not only the rejection of every preservative influence, but the stirring up against the rejecters of every destructive force. God gave them over to a reprobate mind to do those things which are not convenient. This is alike the teaching both of nature and of revelation. The rejection of good is the provocation of evil. The downward course is easy. Beware of first steps in sin, the provocation of evil, because by the rejection of the good evil is incited, as it were, to do us further harm and bring upon us destruction. Death is the final penalty of those who take pleasure in polytheistic and atheistic theories. Polytheism is scarcely the danger of civilised societies. The only idols we are likely to worship are idols of the mind. Our pantheons are the temples of mammon, the halls of philosophy falsely so called, the shrines of fashion, the haunts of refined but insidious and harmful pleasures. Our danger is practical atheism, and it is creeping into our places of religious worship. What is it but practical atheism which limits God to the church or chapel? What is it but practical atheism which allows men to do in secret that which they would not do before the sight of their fellow-men? Polytheism and atheism are nearly allied. They both conspire to rob God of His glory. The former substitutes images of corruptible men, birds, four-footed beasts, and creeping things for the glory of the incorruptible God; the latter substitutes, rather leaves, an awful void for the repose which those enjoy who recognise, worship, and serve the Creator: the former, as we here see, generates deplorable vices, and would soon make the world both a moral and a material ruin; the latter, likewise, would leave nations without any true safeguard. In speaking of atheistic tendencies we are not to consider the refined and moral advocates of atheism only, who may be influenced by the Christian forces about them; but we must follow them in their tortuous windings until we come to the dire and dark ocean where humanity would be finally immersed. In the endeavour to make our paraphrase on these gloomy verses of the epistle practical and suitable to our times, let us offer a few reflections on atheism in general. We here make no blind attack upon particular men, and do not forget that men are sometimes better than their creeds; for atheists, theists, and scientists all have their creeds, though they do not recite them in churches. Even the agnostic, who denies that we can know the absolute and infinite God, may have a creed, which may be professing himself to be wise.
I. Atheism suits the depraved wishes.—The head is not convinced; but the heart, the seat of affections, is set upon this declaration, that there is no God. It is well known that the wish is the father of the thought; and the fool has the strong wish that there may be after all no God. It would be a great relief if he could be firmly persuaded that there were no moral governor, and that man were an irreponsible creature. Responsibility is a heavy burden on the back of him who is sinful and foolish in conduct. Man finds himself trammelled not only by outward laws, but by an inward feeling that he ought to be subject to and obey those laws, and he cannot rid himself of this feeling, he cannot shake himself free from the trammels. The words “ought” and “ought not” are as fearful phantoms that torture his soul. He longs to be free, and yet cannot attain freedom. His wishes go out towards a goal which he can never reach. He keeps saying in his heart there is no God, and yet he gets no nearer to the establishment of this desired atheistic doctrine in his nature.
II. Atheism accords with false doctrine.—It is both the cause and the effect of false doctrine. Action and reaction work here as in other realms, only that reaction is a great productive power in this sphere. Atheism is the result of false doctrine; and when the creed, the “no God” creed, is received, it works powerfully to the production of still greater falseness and more debasing views of life and of morals. There can be no guarantee for morals if the idea of a moral governor be banished, if indeed it can be completely banished, from the world of thought. Theism is the foundation of right religion, and right religion cannot be divorced from a correct moral code. Ethical systems are but a rope of sand if they do not begin in the idea of a moral governor. Atheism is the cause and effect of false doctrine in the heart. These produce both the professed and the practical atheist. And this in turn fosters erroneous opinions; they grow to greater potency, and become tyrannical.
III. Atheism agrees with and fosters corrupt practice.—We are far from charging all atheists with being corrupt in practice as well as erroneous in doctrine. It may be that some atheists are as pure in life as some theists. Certainly it will not do to denounce a creed because of the immorality of its adherents. It is an old and a favourite method to damage the cause by vilifying the persons. Still, when atheism has been tried, if it can ever be tried, to a large extent like the Christian religion, then will be the time to speak of its practical results. The nearest approach to such a trial was in France, when God was dethroned and reason was worshipped. This monarch soon had the sceptre of authority wrested from its grasp. Reason soon became unreason. The vilest passions were let loose. Judgment was taken away from the line. Righteousness was no longer the guide of the reins. Misrule was the confusing, disturbing, and wasting order of the day. Practical atheism had been tried, and was found wanting. When atheists live pure lives, it follows either from the unconscious influence of Christianity, or from the force of an enlightened public opinion, or from remaining respect for virtue which atheism has not destroyed. Men are naturally depraved, and practise the evil while they approve of the good. It seems ridiculous to extol the goodness of human nature in the light of history, and of that history which is being enacted daily before our eyes, and which is being recorded in our daily papers. Let atheism prevail, and the floodgates of iniquity would be thrown open, and the pestilential waters would flow with destructive and ominous sweep over our planet. Our blessings brighten as they fly and disappear. We tell the force of an element or of a principle by withdrawing it from its proper connection. Tom Paine’s Age of Reason was printed in America, and before publishing the book he submitted the manuscript to Benjamin Franklin, who said, “Burn it; do not loose a tiger: if men are so wicked with religion, what would they be without it?” The withdrawal of religion would be the withdrawal of a great restraining force from society, and human nature would lose one important check to the outlet of its depravity. A belief in a God is a blessing which we do not fully appreciate. If it were withdrawn from the world, we should find out how great a preservative and conservative force it has been amongst mankind. Virtue, as its own reward, would not lead men to follow virtue for its own sake. The greatest happiness of the greatest number would mean the greatest happiness of the greatest number one; for selfishness would override a spirit of universal philanthropy. Utilitarianism would mean, How can I make others useful to the promotion of my individual interests? Materialism would swallow up moralism, and, like Pharaoh’s lean kine, would not be bettered by the process. Moral restraints would be not only loosened, but destroyed. Passions of the vilest kind would be let loose, like so many fierce and hungry wolves. Debasing lusts would speedily quench the fires of divinity still shining in human nature. The question of existence would become a question of physical power; the weakest physically considered would have to go to the wall. The time would soon come when only Samson and the Philistines were left, and he would make a last effort by which he and his oppressors would be involved in one common and hideous ruin. And our planet would soon be destitute of intelligent inhabitants. Before this sad event the race would be indeed properly described by the graphic words, “They are corrupt: they have done abominable works; there is none that doeth good.”
IV. Atheism is an endeavour to delude conscience.—Strange are the tricks which men play with their own nature. They endeavour to deceive their own selves, and too often succeed for a time in the art of self-deception. They strive to delude conscience by saying that there is no Creator, and therefore no moral governor. Then the voice of conscience is to be regarded as uttering a meaningless sound. In Paris they drink a mixture which they call “absinthe,” which brings the mind into a delightful state. Under its influence the soul appears to rise above the clouds, and is filled with pleasant visions. But by-and-by this pleasant effect passes away, convulsions and fearful headache follow, the hair falls from the head, and the deluded victim of over-indulgence is brought either to the madhouse or to an early grave. These short-lived visions of pleasure are bought at a fearful price. Thus the atheistic fool may for a time delude conscience. Pleasant visions of freedom from moral bondage may delight; but alas! too soon the pleasant effect will vanish. The atheistic absinthe will lose its power to charm and to delude, even if it does delude for the time being—a question which may very well be asked as we consider the constituents of conscience. Let us seek then:
1. To retain the idea of the true God in our knowledge;
2. To cling to the theistic truth as taught by right reason, by nature, and by Revelation 3. To worship and serve the Creator with heart and with head—in fact, with all our powers;
4. So to work, live, and pray that neither we nor our descendants may be reduced to the lowest depth of evil. “Without understanding, covenant-breakers; without natural affection, implacable, unmerciful.” Christianity develops the understanding, teaches men to feel themselves bound by their contracts, nurtures the natural affections, ameliorates and ultimately removes the implacable nature, and informs the poet to raise the song in praise of mercy. Shakespeare’s “quality of mercy” is one of the sublimest strains ever chanted by mortal tongue, and it received its inspiration from the lips of the Great Teacher.
Lie.—
I. An idol a lie.—
1. As professing to be what it is not;
2. As deceiving him who trusts in it.
II. Everything opposed to God a lie.
III. Everything a lie which—
1. Disappoints man’s hopes;
2. Fails to satisfy the cravings of his immortal soul.
IV. That life a lie which is not—
1. According to God’s will;
2. Directed to His glory;
3. The realisation of His enjoyment.—Rev. T. Robinson.
Man’s forgetfulness.—God has well remembered man—remembers him every day. God might easily forget man; he is so insignificant, worthless, unlovable. But He does not. God desires to be remembered by man. He has taken unspeakable pains to keep Himself before His creatures, so as to make forgetfulness on their part the greatest of all impossibilities. In everything that God has set before our eyes or ears He says, Remember Me. In every star, every flower, every mountain, every stream—in every joy, every comfort, every blessing of daily life—God says, Remember Me. It is not, however, merely a “deity,” a divine being, that is to be remembered. It is the one living and true God. Every departure from this is idolatry and dishonour. This true God wishes to be remembered.
1. Reverently. He is great and glorious, to be had in reverence of all creaturehood.
2. Confidingly. His character is such that He deserves to be trusted.
3. Joyfully. Not by constraint, or through terror or hope of profit, but with the full and happy heart.
4. Lovingly. We love Him because He first loved us.
5. Steadfastly. Not by fits and starts, at certain “devotional seasons,” but always. This God, whose name is Jehovah, is worthy to be remembered, He is so infinitely glorious, and good, and great, and lovable. The wonder is, how One so great should ever for a moment be forgotten. Yet man forgets God! He hears of Him, and then forgets Him. He sees His works, and then forgets Him. He acknowledges deliverances, and then forgets Him.
Israel is frequently charged with such things as these:
1. They forgot His words.
2. They forgat His works. Miracle on miracle of the most stupendous kind did He for Israel in Egypt and in the desert. They sang His praise, and then forgat His works.
3. They forgat Himself. Yes, Himself—their God, their Redeemer, their Rock, their Strength! They thrust Him out of their thoughts and memories. God lays great stress upon remembering Him and His works. Often did He use that word to Israel, “Remember.” “Remember the way that the Lord led thee.” “Remember the commandments of the Lord.” “Remember the Sabbath day, to keep it holy.” “Remember thy Creator.” In the New Testament the words of the Lord Himself must occur to every one, “This do in remembrance of Me”; and the response of the Church, “We will remember Thy love more than wine.” Forget not, O man, the God that made thee. He has given thee no cause to forget Him.—H. Bonar.
SUGGESTIVE COMMENTS ON Rom_1:23-32
Paul includes all transgressors.—Though the apostle begins his delineation of the ungodliness and unrighteousness against which wrath is revealed by specifying the grievous misconduct of the philosophers and legislators among the heathen, it must not be supposed that he means to limit his description to those who possessed extensive knowledge and high intellectual attainments. He plainly includes all who transgressed any known duty. His allusion to the wise and eminent seems intended to suggest this important consideration, that if the wrath of God be revealed against the transgressions even of these high and honoured characters, how much more must it fall on the great body of offenders who have no such shining qualities to counterbalance their sins? Nor must it be supposed,—because the first thing specified in this dark catalogue of transgressions is the concealment of what was known concerning God, and transferring the glory which belongs only to the incorruptible God to imaginary objects of worship, that is the only or even the chief offence against which wrath is revealed. This is the only fruitful source from which the gross practical wickedness of the heathen arose, and by which it was encouraged. But according to the principle before laid down, wrath is revealed, not only against this particular sin, but against every transgression whatever.—Ritchie.
Nature leaves without excuse.—“Not as God,” etc. The revelation in nature of God’s greatness and bounty ought to have produced in their hearts admiration and gratitude. It produced neither. But it left them without excuse. And for this end it was given—i.e., to make them conscious of the guilt of their ungodliness and ingratitude. Notice that their first fault was negative. All else was the result of not using the light which God gave. “But they became vain,” etc. Result of not giving honour and thanks to God. Their minds were at work, but to no purpose. Their reasonings were in vain. The facts of idolatry here asserted need, unfortunately, no confirmation. The writings and relics of antiquity prove the charge. Statues of men were worshipped by the Greeks; and the mummies of birds and reptiles from the temples of Egypt fill our museums. And, as far as I know, when Paul wrote this epistle, no serious voice had been raised in heathendom against this folly. Paul’s view of natural theology. With him creation plays a part in the moral training of the Gentiles similar to that of the law in the training of the Jews. A striking coincidence is found in the only two recorded discourses addressed by Paul to heathens, each of which he begins by appealing to the works of creation. With the Jews he begins by quoting the Old Testament. In each case he appeals to an earlier revelation given to prepare the way for the gospel, and thus seeks to call forth that consciousness of guilt without which the need of the gospel is not felt. God’s revelation of Himself in nature would probably bear its chief fruit in those Gentiles who heard the gospel. While listening to it they would condemn themselves, not for rejecting Christ, of whom they had never heard, but for disregarding a revelation which had been before their eyes from childhood. And just as the law retains its value even for those who have accepted the gospel, so the worth of the nature-revelation remains to those who behold the glory of God in the face of Jesus. That God reveals Himself in nature, raises natural science to a sacred study, and gives to it its noblest aim. We learn that, by the just judgment of God, godlessness, folly, and shame go together. Are not those men guilty of incredible folly who prefer to direct their highest thought and effort to the perishing objects around, rather than to those which will never pass away? Human nature is the same. The principles here asserted attest themselves before our eyes and in our hearts. The inevitable connection of godlessness, folly, and sin proclaims in words we cannot misunderstand that God is angry with those who forget Him. Heathens have observed this. Socrates, in Xenophon’s Memoir, says that the fact that certain sins produce their own punishment proves that the law which forbids them is from God. The true nature of sin. It is not a mere act, but is an adverse power against which man, unaided by God, is powerless. It has allies in our own hearts. The deep shame of the heathen is with Paul fully accounted for by the fact that God gave them up to sin. Of this all else is the necessary result.—Beet.
Conscience the best argument.—Our conscience is the best argument in the world to prove there is a God, for conscience is God’s deputy; and the inferior must suppose a superior, and God and our conscience are alike relative terms, it not being imaginable why some persons in some cases should be amazed and troubled in their minds for their having done a secret turpitude or cruelty, but that conscience is present with a message from God, and the men feel inward causes of fear when they are secure from without—that is, they are forced to fear God when they are safe from men. And it is impossible that any man should be an atheist if he have any conscience; and for this reason it is there have been so few atheists in the world, because it is so hard for men to lose their conscience wholly.—Ductor Dubitantium.
Corruption of the heathen.—Greater folly than this exchange of the living and glorious God for the mere image of birds, beasts, and reptiles the world has never seen. That the heathen really worshipped such objects is well known. Philo says that the whole land of Egypt was covered with temples and groves dedicated to dogs, wolves, lions, land and water animals, crocodiles, birds, etc. With regard to the vast majority of the people, the homage terminated on the animal or the idol; and the case was little better with the pantheistical refiners and defenders of this system, who professed to worship the great and universal divine principle in these particular manifestations. Why should the higher manifestation of God in the human soul do homage to the lower development of the universal principle in a reptile? We never find the sacred writers making any account of this common subterfuge and apology for idolatry. All who bowed down to a stock or stone they denounced as worshipping gods which their own hands had made, which had eyes but saw not, ears but heard not, and hands that could not save. This corruption of morals was confined to no one class or sex. Paul first refers to the degradation of females among the heathen, because they are always the last to be affected in the decay of morals; and therefore when they are abandoned the very fountains of purity are corrupted. It is unnecessary to say more than that virtue has lost its hold on the female sex, in any community, to produce the conviction that it has already reached the lowest point of degradation.—Hodge.
God not the author of sin.—God may make one sin the punishment of another, though it still is to be remembered that it is one thing for God to give a man over to sin, and quite another to cause him to sin: the former importing it in no more than God’s providential ordering of a man’s circumstances, so that he shall find no check or hindrance in the course of his sin; but the latter implying also a positive efficiency toward the commission or production of a sinful act; which God never does, nor can do; but the other He both may and in a judicial way very often does.… In all which God is not at all the author of sin, but only pursues the great work and righteous ends of His providence in disposing of things or objects, in themselves good or indifferent, toward the compassing of the same. Howbeit, through the poison of men’s vicious affections, they are turned into the opportunities and fuel of sin, and made the occasion of their final destruction.—Dr. South.
Holy voice of nature.—Cast your eyes over all the nations of the world. Amid so many inhuman and absurd superstitions, amid that prodigious diversity of manners and characters, you will find everywhere the same principles and distinctions of moral good and evil. The paganism of the ancient world produced indeed abominable gods, who on earth would have been shunned or punished as monsters, and who offered as a picture of supreme happiness only crimes to commit and passions to satiate. But vice armed with this sacred authority descended in vain from the eternal abode; she found in the heart of man a moral instinct to repel her. The continence of Xenocrates was admired by those who celebrated the debaucheries of Jupiter. The chaste Lucretia adored the unchaste Venus. The most intrepid Roman sacrificed to fear. He invoked the god who dethroned his father, and he died without a murmur by the hand of his own. The most contemptible divinities were served by the greatest men. The holy voice of nature, stronger than that of the gods, made itself heard and respected and obeyed on earth, and seemed to banish as it were to the confinement of heaven guilt and the guilty.—Rousseau.
[We are not to forget that Rousseau’s holy voice of nature is infidelity, and that it is folly to talk of vice descending from an eternal abode and finding a repelling force in the heart of man. We give the extract as a graphic confirmation of St. Paul’s description.]
Infidelity barren of good results.—The system of infidelity is a soil as barren of great and sublime virtues as it is prolific in crimes. By great and sublime virtues are meant those which are called into action on great and trying occasions, which demand the sacrifice of the dearest interests and prospects of human life, and sometimes of life itself—the virtues, in a word, which by their rarity and splendour draw admiration, and have rendered illustrious the character of patriots, martyrs, and confessors. It requires but little reflection to perceive that whatever veils a future world and contracts the limits of existence within the present life must tend in a proportionable degree to diminish the grandeur and narrow the sphere of human agency. As well might you expect exalted sentiments of justice from a professed gamester, as look for noble principles in the man whose hopes and fears are all suspended on the present moment, and who stakes the whole happiness of his being on the events of this vain and fleeting life. If he be ever impelled to the performance of great achievements in a good cause, it must be solely by the hope of fame: a motive which, besides that it makes virtue the servant of opinion, usually grows weaker at the approach of death; and which, however it may surmount the love of existence in the heat of battle or in the moment of public observation, can seldom be expected to operate with much force on the retired duties of a private station. In affirming that infidelity is unfavourable to the higher class of virtues, we are supported as well by facts as by reasoning. We should be sorry to load our adversaries with unmerited reproach; but to what history, to what record, will they appeal for the traits of moral greatness exhibited by their disciples? Where shall we look for the trophies of infidel magnanimity or atheistical virtue? Not that we mean to accuse them of inactivity: they have recently filled the world with the fame of their exploits—exploits of a different kind indeed, but of imperishable memory and disastrous lustre. The exclusion of a supreme Being and of a superintending Providence tends directly to the destruction of moral taste. It robs the universe of all finished and consummate excellence, even in idea. The admiration of perfect wisdom and goodness for which we are formed, and which kindles such unspeakable raptures in the soul, finding in the regions of scepticism nothing to which it corresponds, droops and languishes. In a world which presents a fair spectacle of order and beauty, of a vast family nourished and supported by an almighty Parent—in a world which leads the devout mind, step by step, to the contemplation of the first fair and the first good, the sceptic is encompassed with nothing but obscurity, meanness, and disorder. Modern infidelity not only tends to corrupt the moral taste, it also promotes the growth of those vices which are the most hostile to social happiness. Of all the vices incident to human nature, the most destructive to society are vanity, ferocity, and unbridled sensuality; and these are precisely the vices which infidelity is calculated to cherish.—Robert Hall.
Origin of idolatry.—Here then—in the alienation of the heart from God, the unsuitableness of His character to the depraved propensities of fallen creatures, and the consequent desire to have a God “who will approve their sin”—is the origin of idolatry. This view of the case accords well with the character of the “gods many and lords many of the heathen world,” and with the nature of the worship with which they were, and still are, honoured. Where, among all the objects of their worship, shall we find one whose attributes indicate the operation, in the mind that has imagined it, of anything like a principle either of holiness or of love? Where one whom its worshippers have invested with the qualities either of purity or of mercy? All their deities appear to be the product of a strange and an affecting combination of depraved passions and guilty fears. The principal gods of the Pantheon are raised above human kind chiefly by the superior enormity of their crimes, their greater power only enabling them to be the greater adepts both in folly and in wickedness. They are the patrons and the examples of all that is vile and of all that is cruel—of intemperance, and lust, and knavery, and jealousy, and revenge. Thus men love to sin; and they make their gods sinners, that they may practise evil under their sanction and patronage. The worship of their gods is such as might be anticipated from their characters. Well are their superstitions denominated “abominable idolatries.” They consist, not merely of the most senseless fooleries and extravagances, but of the most disgusting impurities, the most licentious acts of intemperance, and the most iron-hearted cruelties. It may be remarked that the very same tendency of human nature to depart from Jehovah and follow after idols evinced itself when a fresh experiment was tried in the case of the Jews. They alone of all nations were put in possession of the knowledge of the true God; and they showed a constant inclination, for many ages of their history, to change—to go astray from Jehovah, and to serve “strange gods, the gods of the heathen that were round about them,” Is it not most wonderful that the only people who were in the right discovered so strong a, propensity to change the right for the, wrong, while those who were in the wrong adhered pertinaciously to their errors and were obstinately averse to; embrace what was right? How spirited the expostulation of Jehovah by the I prophet Jeremiah!—“Pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. Hath a nation changed their gods, which are yet no gods? but My people hath: changed their glory for that which doth not profit. Be astonished O ye, heavens, at this, and be horribly afraid; be ye very desolate, saith the Lord.”—Wardlaw.
ILLUSTRATIONS TO CHAPTER 1
Rom_1:22. The fate of a boaster.—Simon Tournay affords a memorable and affecting proof of the truth of that scripture. “Professing themselves to be wise, they became fools.” In 1201, after he had excelled all Oxford in learning, and had become so eminent at Paris as to be made chief doctor of the Sorbonne, he was so puffed up with foolish pride as to hold Aristotle superior to Moses and Christ, and yet but equal to himself. In his latter days, however, he grew such an idiot as not to know one letter in a book, or to remember one thing he had ever done.
Rom_1:24. The Goddess of Reason.—In the Paris papers of August 1st, 1817, we find among the obituaries the following announcement: “Died, within these few days, in the hospital of pauper lunatics of Salpêtrière, where she had lived unpitied and unknown for many years, the famous Theroigne de Mericourt (the Goddess of Reason), the most remarkable of the heroines of the Revolution.” This female (nearly in a state of nudity) was seated on a throne by Fouché and Carnot in the Champ de Mars, and hailed alternately as the Goddess of Reason and Liberty. There was something remarkable in the history of the latter days of this poor creature, and her life is not without its moral. She who was taught publicly to blaspheme her Creator and dishonour her sex was for the last twenty years of her miserable life subject to the greatest of human calamities—the deprivation of her reason. She repented severely of her horrible crimes, and her few lucid intervals were filled up by the most heartrending lamentations. She died at the age of fifty-seven.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv21, 22, 24, 25 21. “Therefore knowing God, they did not glorify him…
21. “Therefore knowing God, they did not glorify him as God nor were they thankful, but they became vain in their reasonings, and their foolish heart was darkened.” All the heathens in the world are but the apostasy of the Patriarchical church, having the true light in the days of Noah; the Mohammedans and Jews, the apostasy of the Mosaic church, and the Roman Catholics, the fallen Apostolic church; while the great Protestant denominations are going at racehorse speed the same downward trend into spiritual darkness, formality, hypocrisy, legalism and idolatry. Paul in this verse describes the first stage of apostasy from God, i. e., landing them in intellectualism; the second stage subsequently described, putting them in idolatry, and the third and last in brutality. The heathens are now in the last stage, i. e., brutality, and the Romanists in idolatry, and the Protestants in intellectualism, seeking the power of natural talent and education instead of the spiritual dynamite which constitutes the only definition of gospel in the Bible.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv21–25 because that, knowing God, they glorified him not as…
because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened . [And they were without excuse, for when they knew God they did not worship him according to the knowledge which they had, nor did they praise him for his benefits; but they erred in their mind, thus making their whole inner man senseless and dark, not having the light of truth with which they started. The phrase, "vain in their reasonings," means that their corrupt lives corrupted their minds, for, as Tholuck observes, "religious and moral error is always the consequence of religious and moral perversity." As Calvin expresses it: "They quickly choked by their own depravity the seed of right knowledge before it grew to ripeness."]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v22 The result of deliberate folly:
The result of deliberate folly:
v. 22. Professing themselves to be wise, they became fools,
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v. 23. and changed the glory of the uncorruptible God in to an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.
v. 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonor their own bodies between themselves;
v. 25. who changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed forever. Amen.
Here the result of ignoring God and of deliberately setting aside the guidance of the natural knowledge of God is shown. When men claimed, asserted, boasted their own wisdom, 1Co 1:22, they became fools, they were stultified in intellect. The true wisdom, which comes down from above, is ever humble, but where the divine truth is missing, human philosophy with its boastful attitude makes its appearance. And so the final result of the vanity of their mind, of the darkness and foolishness of their intellect, was that men have exchanged the glory of the immortal God for the semblance of the picture of mortal man. The semblance which was chosen in the place of God was the picture of some man or of some animals, either birds or four-footed beasts or reptiles. Such an idol was to be a representation of the Godhead, Isa 44:12-19; Psa 115:4-8; Psa 135:15-18. History gives many examples; for the idols of the Greeks and Romans, also of the ancient Germans were statues in the form of men; the eagle of Jupiter and the ibis and hawk of the Egyptians were sacred birds; the white ox of the Egyptians, the golden calf of the Israelites, goats and monkeys in other nations, were four-footed idols; and among the reptiles were the crocodile and various serpents, all of which were given divine honor. Such were and are the manifestations of the false religions of men when they turn from the true God. In the foolishness of their unnatural idolatry they pervert the original order of God. "Man, made in the image of God, now makes God in his own image; and the master of the animal kingdom has so far forgotten his dignity as to worship the pictures of animals which should be subject to him."
The result of this idolatry is a loss of all true morality as well, a fact which God permitted as a well-deserved punishment. Therefore, because of their godlessness and idolatry, God has delivered the idolaters into uncleanness. It is a divine punishment and destiny; God punishes sin with sin. In the lusts of their hearts, in the condition in which they were in consequence of their godless, irreligious conduct, which they delighted in, God has given them over to uncleanness. The sinful lusts and desires of the heart were the people’s own doing, and the dishonoring practices which followed were God’s punishment. When a person refuses to heed the warnings of God in nature and conscience, then these warnings are finally withdrawn, the unrighteous person is abandoned to the gratification of his desires and lusts, to every form of uncleanness and immorality, just as a physician may finally leave an untractable patient to his own devices. And so the uncleanness of the idolaters results in gross transgressions of the Sixth Commandment, that their bodies are dishonored in themselves. Through all immoral vices the bodies of men are shamefully treated; uncleanness takes away all the honor which the body of man possesses as a creature of God, 1Co 6:18.
The apostle now emphasizes once more that the motive which prompted God to this punishment lay in the transgressors themselves. It is carried out in the case of all those that changed the truth of God, the true worship of God, the true God Himself, into a lie, into idolatry and idolatrous practices. Men have exchanged the true living God for idols, to whom they falsely attach the name gods. And the creature they have thus honored and served in place of the Creator, in preference to the true God, to whom alone all blessing and honor is due, as Paul emphasizes by the conclusion with the Hebrew Amen. This same emphatic belief and confession must live in the Christians of all times: there is only one true God, He who has revealed Himself in His Word for the salvation of mankind.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 24 They claimed to be wise, but they became foolish
They claimed to be wise, but they became foolish
"While they were claiming that they were wise, they became foolish"
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They ... they
the people in Romans 1:18
exchanged the glory of the imperishable God
"traded the truth that God is glorious and will never die" or "stopped believing that God is glorious and will never die"
for the likenesses of an image of
"and instead chose to worship idols that looked like"
perishable man
"some human being that will die"
of birds, of four-footed beasts, and of creeping things
"or that looked like birds, four-footed beasts, or creeping things"
translationWords
wise
fool
glory
like
image
perish
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 24 1:21 To know God in Scripture usually means to…
1:21 To know God in Scripture usually means to have an intimate, saving relationship with him (see 2 Cor 5:16; Gal 4:9; Phil 3:8, 10). Here, however, they knew God means that people knew about God. All people have some understanding of God through creation, yet they do not do what is right based on that knowledge. Rather than learn more about God, they worship gods of their own making.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.