Rom 1:18-23 | RWP | e4.org | For the wrath of God is revealed ( αποκαλυπτετα γαρ οργη θεου ). Note in Romans Paul's use of γαρ , now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse ) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. Οργη is from οργαω , to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles ( ) and Jews ( ). Ungodliness ( ασεβειαν ). Irreligion, want of reverence toward God, old word (cf. ). Unrighteousness ( αδικιαν ). Lack ( α privative and δικη ) of right conduct toward men, injustice ( ; ). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). Hold down the truth ( την αληθειαν κατεχοντων ). Truth ( αληθεια, αληθης , from α privative and ληθω or λανθανω , to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. . for this use of κατεχω , to hinder.

‏ Romans 1:18-23

For the wrath of God is revealed ( αποκαλυπτετα γαρ οργη θεου ). Note in Romans Paul's use of γαρ, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. Οργη is from οργαω, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32) and Jews (2:1-3:20).

Ungodliness ( ασεβειαν ). Irreligion, want of reverence toward God, old word (cf. 2Ti 2:16).

Unrighteousness ( αδικιαν ). Lack ( α privative and δικη ) of right conduct toward men, injustice (Ro 9:14; Lu 18:6). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right").

Hold down the truth ( την αληθειαν κατεχοντων ). Truth ( αληθεια, αληθης, from α privative and ληθω or λανθανω, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. 2Th 2:6f. for this use of κατεχω, to hinder.

Because ( διοτ ). Gives the reason ( δια, οτ like our "for that") for the revelation of God's wrath.

That which may be known of God ( το γνωστον του θεου ). Verbal adjective from γινωσκω, either "the known" as elsewhere in N.T. (Ac 1:19; 15:18, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" ( η γνωσις ) of God. See Php 3:8. Cf. same use of the verbal χρηστον in Ro 2:4, αμεταθετον in Heb 6:17.

Manifest in them ( φανερον εν αυτοις ). In their hearts and consciences.

God manifested ( ο θεος εφανερωσεν ). First aorist active indicative of φανεροω. Not mere tautology. See 2:14-16.

The invisible things of him ( τα αορατα αυτου ). Another verbal adjective ( α privative and οραω, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Col 1:15f., etc.). The attributes of God's nature defined here as "his everlasting power and divinity" ( η τε αιδιος αυτου δυναμις κα θειοτης ). Αιδιος is for αειδιος from αε (always), old word, in N.T. only here and Jude 1:6, common in Philo ( ζωη αιδιος ), elsewhere αιωνιος. Θειοτης is from θειος (from θεος ) quality of θεος and corresponds more to Latin divinitas from divus, divine. In Col 2:9 Paul uses θεοτης (Latin deitas from deus)

deity, both old words and nowhere else in the N.T. Θεοτης is Divine Personality, θειοτης, Divine Nature and properties (Sanday and Headlam).

Since the creation of the world ( απο κτισεως κοσμου ). He means by God and unto God as antecedent to and superior to the world (cf. Col 1:15f. about Christ).

Are clearly seen ( καθορατα ). Present passive indicative of καθοραω (perfective use of κατα- ), old word, only here in N.T., with direct reference to αορατα.

Being perceived ( νοουμενα ). Present passive participle of νοεω, to use the νους (intellect).

That they may be without excuse ( εις το εινα αυτους αναπολογητους ). More likely, "so that they are without excuse." The use of εις το and the infinitive (with accusative of general reference) for result like ωστε is reasonably clear in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p. 1003). Αναπολογητους is another verbal with αν from απολογεομα. Old word, in N.T. only here and Ro 2:1 ("inexcusable" here).

Because that ( διοτ ). As in verse 19.

Knowing God ( γνοντες τον θεον ). Second aorist active participle of γινωσκω, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Ac 17:27).

Glorified not as God ( ουχ ως θεον εδοξασαν ). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16), the failure to do what they know.

Their senseless heart ( η ασυνετος αυτων καρδια ). Καρδια is the most comprehensive term for all our faculties whether feeling (Ro 9:2), will (1Co 4:5), intellect (Ro 10:6). It may be the home of the Holy Spirit (Ro 5:5) or of evil desires (1:24). See Mr 7:21f. for list of vices that come "out of the heart." Ασυνετος is a verbal adjective from συνιημ, to put together, and α privative, unintelligent, not able to put together the manifest evidence about God (verse 20). So darkness settled down on their hearts ( εσκοτισθη, first aorist ingressive passive of σκοτιζω, to darken).

Professing themselves to be wise ( φασκοντες εινα σοφο ). Σοφο is predicate nominative with εινα in indirect discourse agreeing with φασκοντες (old verb, from φημ, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, Grammar, p. 1038).

Became vain ( εματαιωθησαν ). Ingressive first aorist passive indicative of ματαιοω from ματαιος (empty). Empty reasonings as often today.

Became fools ( εμωρανθησαν ). Ingressive first aorist passive of μωραινω, to be a fool, old word from μωρος, a fool. An oxymoron or sharp saying, true and one that cuts to the bone.

For the likeness of an image ( εν ομοιωματ εικονος ). Both words, "a likeness which consists in an image or copy" (Lightfoot). See Php 2:7 for "likeness of men" and Col 1:15 for "image of God." Paul shows indignant contempt for these grotesque efforts to present pictures of a deity that had been lost (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?