FOR SINCE THE CREATION OF THE WORLD HIS INVISIBLE ATTRIBUTES: ta gar aorata autou apo ktiseos kosmou: (John 1:18; Colossians 1:15; 1Ti 1:17; 6:16; Heb 11:27) (Ro 1:19; Deut 4:19; Job 31:26, 27, 28; Psalms 8:3; 33:6, 7, 8, 9; 104:5,31; 119:90; 139:13; Psalms 148:8, 9, 10, 11, 12; Mt 5:45)

Listen to Mp3s by J Vernon McGee - Romans 1:20   Romans 1:21-23  Romans 1:24-32

AN ILLUSTRATION OF NOT "SUPPRESSING" (Ro 1:17) THE TRUTH OF CREATION: By way of introduction to Paul's inspired discussion in Romans 1 describing God's gracious revelation and man's great rebellion against the clear truth of the Creation, it might be enlightening to read what Sir Isaac Newton (1642-1727), one of the greatest minds to ever live, had to say about this subject. The mathematical and scientific discoveries of Sir Isaac Newton are "astronomical" to use a pun! Some of the most notable achievements include the invention of calculus, discovery of the laws of motion and gravitation, and construction of the first reflecting telescope. And to the surprise of many truth suppressing modern scientists (not all of course!), Newton was a man of genuine, devout Christian faith and he spent a great portion of time studying Scripture with a special interest in prophecy. For example, Newton wrote...

I have a fundamental belief in the Bible as the Word of God, written by men who were inspired. I study the Bible daily.

This next comment relates especially to Romans 1...

Atheism is so senseless. When I look at the solar system. I see the earth at the right distance from the sun to receive the proper amounts of heat and light. This did not happen by chance. (Ed: "Amen!")

At the time of his death, Sir Isaac Newton left more than a million words of notes on, you guessed it...the Bible! Six years after his death, Observations Upon the Prophecies of Daniel and the Apocalypse of St. John was published. Not only was Isaac a great scientist but also a dedicated student of the Bible. Dear Lord, may his tribe increase in the latter part of these last days. Amen.

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See Sermons by C H Spurgeon -

Romans 1:20-21 Inexcusable Irreverence and Ingratitude
Romans 1:20-21  Knowledge, Worship, Gratitude

For (1063)  (gar) is a subordinating conjunction which Introduces the explanation of how God made a knowledge of Him evident to all mankind.

Hodge writes that...

This verse is a confirmation and amplification of the preceding, inasmuch as it proves that God does manifest Himself to men, shows how this manifestation is made, and draws the inference that men are, in virtue of this revelation, inexcusable for their impiety. The argument is, God has manifested the knowledge of Himself to men, for the invisible things of Him, that is, his eternal power and Godhead, are, since the creation, clearly seen, being understood by His works; they are therefore without excuse. - Commentary on the Epistle to the Romans - Online

Creation (2937) (ktisis) refers to bringing something into existence which has not existed before. The act of causing to exist that which did not exist before, especially God's act of bringing the universe into existence (cp He 11:3-note). It is notable that ktisis  always occurs in the New Testament in connection with God’s creative activities (see note below regarding use in 1Pe 2:13).

Zodhiates says

Something founded, i.e., of a city, colonization of a habitable place. (Complete Word Study Dictionary: New Testament)

Ktisis refers to

(1) The act of creating, creation, God's creative action (Ro 1:20)

(2) In the passive sense as the equivalent of the thing created whether animate or not. The result of a creative act or that which is created. Of individual things created  (Ro 1:25, He 4:13, Ro 8:39). The sum total of all that has been created (Mk 10:6, 13:19, Ro 8:22, Col 1:15, Col 1:23, 2Pe 3:4, Rev 3:14). Of every genuine believer who is a new creation (created by the Spirit, Ro 3:3) in Christ (2Co 5:17, Gal 6:15).

(3) An institution, ordinance,  ordering, authority - as that which is established ("created") by God in which authority is entrusted to human beings. A "system of established authority that is the result of some founding action...the act by which an authoritative or governmental body is created." (BDAG).

Comment: John MacArthur comments on ktisis meaning "institution" as used in 1Pe 2:13 - "God has created all the foundations of human society—work, family, and the government. Peter designated society human not as to its origin, but as to its function or sphere of operation. The apostle’s intent was therefore to command submission to every human institution because every one is God ordained. Believers submit to civil authorities, to employers (1Pe 2:18-note; Ep 6:5-note; Col 3:22-note), and in the family (Ep 5:21-6:2). In the latter two areas, the motive is also for the Lord’s sake (Ep 5:22-note; Ep 6:1-note, Eph 6:5, 6-note; Col 3:18-note, 20-note, Col 1:22, 23-note, 24-note).

Ktisis - 19x in the NT - Mk 10:6; 13:19; 16:15; Ro 1:20-note, Ro 1:25-note; Ro 8:19-note, Ro 8:20, 21-note, Ro 8:39-note; 2Co 5:17; Gal. 6:15; Col 1:15-note, 23-note; He 4:13-note; He 9:11-note; 1Pe 2:13-note; 2Pe 3:4-note; Re 3:14-note. The NAS translate ktisis as created thing(1), creation(14), creature(3), institution(1). There are no uses in the non-apocryphal Septuagint.

NIDNTT

ktisis, originally foundation, describes in a broad sense rather the process of becoming and coming into being, resulting from a decision of the will.

Ktisis refers to

to the act of creation or the thing that was created. Another form of the word found in the New Testament is the verb ktizo, which originally meant to build or found. In classical Greek, it also assumed the meaning of colonize, or bring into being. The noun ktisma also denotes the results of creation.

In the Greek papyruses of the New Testament period, all three forms of the term are used. Ktisis (creation) is the regular term for the founding of a city (Moulton and Milligan). The noun ktisma (created thing) does not occur until this period. It is always used in a concrete sense. It is used to refer to the foundation of the world. The verb ktizo is used to refer to the founding of a city, the establishment of friendship, or the creation by God of heaven and earth.

The verb ktizo is used sixty-six times in the Greek Old Testament. Of these, sixteen times it is used to translate the Hebrew barah (to create out of nothing). It is also used to express a variety of related terms. Its basic meaning is to express the "basic act of will behind the bringing into being, foundation or institution of something.""

In the New Testament ktizo and its cognate words occur thirty-eight times. The vast majority of these uses refer to the creation of the world as an act of God (Mk 13:19; Re 10:6-note) or of things that are part of that creation, such as meats (1Ti 4:3). Several passages, however, speak of the new creation, which is brought about through faith in Christ. Because of sin, people must be restored in order to fellowship with the creation. Even the inanimate creation "groans and travails" waiting for the restoration (Ro 8:22-note, author's translation). The past, with the old person, is canceled out by the cross, and the new person is put on, like a clean garment. The nature of the new person is described in Colossians 3:10-note. It is "renewed in knowledge after the image of him that created him."

The purpose of this new creation is also described. Eph 2:10-note says, "We are his workmanship created in Christ Jesus unto [for the purpose of] good works." (author's translation). God's purpose is fulfilled in this kind of obedient life. Our lives are to be an offering of thanksgiving, holy unto God. James said that God has begotten us "with the word of truth, so that we might be [infinitive of purpose] a kind of firstfruits of his creatures" (ktisma, Jas 1:18-note).

Individually the believer is a "new creation," but not only that, he is part of a larger creation brought about by the cross. Christ has "abolished in His flesh the enmity" in order to make (ktizo) in Himself one new man out of two. The new man spoken of here is, of course, the church, which is created by bringing both Jew and Gentile together in Christ to make one new body (Ep 2:15-note).

Finally, Paul made it clear that human works and ceremonies are powerless to save. He said, "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation" (ktisis, Gal 6:15). There is no renewal without being "in Christ" (2Co 5:17).

Reformation of the old person is inadequate to save. The old person must be destroyed and a new one created. Human beings may make things, but only God can create. It is He who reforms the believers and makes them anew in the image of Christ (Col 3:10-note). Faith, repentance, conversion, and regeneration would not be possible without the work of the Holy Spirit in the heart of persons. On the other hand, when individuals have received Christ and the Spirit of God has recreated them, it is just as impossible that the effects of that change never issue forth in good works. (Salvation Word Studies by Gerald Cowen)

World (2889) (kosmos) describes an orderly arrangement and here refers to the order of the universe. The Greeks used kosmos to refer to the universe from the fact of its perfect arrangement. It was used in this case as opposed to the Greek word chaos which was used by the Greeks of the first state of existence, the rude, unformed mass out of which the universe was made. Thus the Greeks believed that the original state of the universe was one of chaos which is in line with the theory of evolution and the so-called "big bang" theory, which has been "exploded" by Creationists and believing scientists, even though this theory is still held to tenaciously by the majority of the scientific world.

Invisible (517) (aoratos from a = without + horáo = see) is that which cannot be seen with physical eyes. That which cannot be seen or is imperceptible by the sight.

Hodge explains that...

By the invisible things of God Theodoret says we are to understand creation, providence, and the divine judgments; Theophylact understands them to refer to his goodness, wisdom, power, and majesty. Between these interpretations the moderns are divided. The great majority prefer the latter, which is obviously the better suited to the context, because the works of God are expressed afterwards by poiemata and because the invisible things are those which are manifested by his works, and are explained by the terms “power and Godhead.” — Commentary on the Epistle to the Romans

Here are the five NT uses of aoratos -- Ro 1:20; Col. 1:15, 16; 1Ti 1:17; Heb 11:27. There are 2 uses in the non-apocryphal Septuagint - Ge 1:2; Is 45:3.

ISBE article on Invisible...

This term is used as an attribute of God in every biblical occurrence except Col. 1:16, where it refers to ranks of unseen angels and other spiritual powers. That no one had seen God at Sinai is stated in the OT (Ex 34:20; Deut. 4:12), and, in spite of God’s special self-disclosure to Moses (Ex. 33:18, 19, 20, 21, 22, 23; Nu. 14:14), it became axiomatic in Judaism that no one had seen or could see God in this present age (SB, II, 362f; cf. Mt. 5:8). The influence of this concept is reflected in the Johannine writings, with their emphasis that “no one has seen God” (Jn 1:18; 5:37; 6:46; 14:9; 1Jn. 4:12), and in the Pauline tradition as well (Rom. 1:20; Col. 1:15, 16; 1Ti 1:17; 3:16). The use of aóratos in the context of a doxology (1Ti 1:17) and in an adjectival clause with the pronoun “who” (“who is invisible”; Heb 11:27) shows that “invisible” was one of the ascriptions to God used in early Christian liturgy  (Bromiley, G. W. The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans)

Visible Nature
speaks of
nature's invisible God.

In (Psalm 19:1-6) David writes that...

1 The heavens are telling (LXX = set out in detail) of the glory of God;
   And their expanse is declaring (LXX = proclaiming openly) the work of His hands.
2 Day to day pours forth speech,
   And night to night reveals knowledge.
3 There is no speech, nor are there words;
   Their voice is not heard.
4 Their line has gone out through all the earth,
   And their utterances to the end of the world.
   In them He has placed a tent for the sun,
5 Which is as a bridegroom coming out of his chamber;
   It rejoices as a strong man to run his course.
6 Its rising is from one end of the heavens,
   And its circuit to the other end of them;
   And there is nothing hidden from its heat.

Note the repeated emphasis in Psalm 19 - "telling", "declaring", "pours forth speech", "reveals knowledge", "utterances". And the extent of this clear proclamation - "all the earth", "end of the world". Observe that in the opening verse of Psalm 19, David writes that "The heavens are telling (LXX translates the Hebrew word for "telling" with the verb anagello in the present tense  = the heavens are continuously announcing in detail) of the glory of God"

In short anyone who has ever looked into the glittering night sky or at a radiant red-orange sunset has no excuse to not believe in God!  But humanity today prefers Hollywood or computer video games to seeing the "things" of the glorious God in the heavens. Beloved, when was the last time you walked outside and gazed at the moon and stars made by our Creator?

Newell quips that...

“The heavens declare the glory of God.” But humanity today prefers Hollywood’s “sound-pictures” to seeing the “things” of the glorious God in the heavens,—beholding His works, and hearing their speech. How long since you have gone out and gazed at moon and stars, made by the blessed God, travelling in such quiet glory, beauty, power, and order? Men know, if they care to know, that an infinite Majesty made and controls this. (Romans Verse-by-Verse)

Did you observe the paradox in Romans 1:20? invisible things which are visible! This state of things has been true since the creation of the universe. The eternal power and Godhead of the Creator have been since that time and are now understood by the things that have been made, namely, the material creation. Man, reasoning upon the basis of the law of cause and effect, which law requires an adequate cause for every effect, is forced to the conclusion that such a tremendous effect as the universe, demands a Being of eternal power and of divine attributes.

Charles Hodge wrote that God...

...has never left himself without a witness. His existence and perfections have ever been so manifested that His rational creatures are bound to acknowledge and worship Him as the true and only God” (Commentary on the Epistle to the Romans - Online)

ALL CREATION IS
AN OUTSTRETCHED FINGER
POINTING TO GOD!

The Heavens reveal the power of God
To everyone living on earth;
But then the good news of the gospel must come
From those who've experienced new birth. -- Sper

HIS ETERNAL POWER: e te aidios autou dunamis: (Ro 16:26; Ge 21:33; Deut 33:27; Ps 90:2; Isaiah 9:6; 26:4; 40:26; 1Ti 1:17; Heb 9:14)

Eternal (126) (aidios from aeí = ever, always) means everlasting, having infinite duration, lasting or enduring forever,  existing or continuing without end.

See related resource: God's Attribute - Eternal

Eternal in this context speaks of God's power which has no beginning and no end, even as God Himself is without beginning or end! Although aidios is not used in the following verse, the idea is the same...

Deuteronomy 33:27 The eternal God is a dwelling place, and underneath are the everlasting arms (cp "eternal power"); and He drove out the enemy from before you, and said, 'Destroy!' (cp Is 9:6 Eternal or Everlasting Father)

Aidos is used elsewhere in the New Testament only in Jude 1:6 (twice in the apocrypha - 4 Ma 10:15; Wis. 7:26).

Jude 1:6 And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.

Both the unchangeableness and omnipotence of God (see discussion of His omnipotence) are here in view, as exhibited in creation. The Creator, who made all that we see around us and constantly sustains it, must be a being of awesome power.

ISBE article on Eternal...

ETERNAL - e-tur'-nal (`olam; aionios, from aion): The word "eternal" is of very varying import, both in the Scriptures and out of them.

1. `Olam:

In the Old Testament, the Hebrew word `olam is used for "eternity," sometimes in the sense of unlimited duration, sometimes in the sense of a cycle or an age, and sometimes, in later Hebrew, in the signification of world. The Hebrew `olam has, for its proper New Testament equivalent, aion, as signifying either time of particular duration, or the unending duration of time in general. Only, the Hebrew term primarily signified unlimited time, and only in a secondary sense represented a definite or specific period. Both the Hebrew and the Greek terms signify the world itself, as it moves in time.

2. Aion, Aionios:

In the New Testament, aion and aionios are often used with the meaning "eternal," in the predominant sense of futurity. The word aion primarily signifies time, in the sense of age or generation; it also comes to denote all that exists under time-conditions; and, finally, superimposed upon the temporal is an ethical use, relative to the world's course. Thus aion may be said to mean the subtle informing spirit of the world or cosmos--the totality of things. By Plato, in his Timaeus, aion was used of the eternal Being, whose counterpart, in the sense-world, is Time. To Aristotle, in speaking of the world, aion is the ultimate principle which, in itself, sums up all existence.. In the New Testament, aion is found combined with prepositions in nearly three score and ten instances, where the idea of unlimited duration appears to be meant. This is the usual method of expressing eternity in the Septuagint also. The aionios of 2 Cor 4:18 must be eternal, in a temporal use or reference, else the antithesis would be gone.

3. Aidios:

In Ro 1:20 the word aidios is used of Divine action and rendered in the King James Version "eternal" (the Revised Version (British and American) "everlasting"), the only other place in the New Testament where the word occurs being Jude 1:6, where the rendering is "everlasting," which accords with classical usage. But the presence of the idea of eternal in these passages does not impair the fact that aion and aionios are, in their natural and obvious connotation, the usual New Testament words for expressing the idea of eternal, and this holds strikingly true of the Septuagint usage also. For, from the idea of aeonian life, there is no reason to suppose the notion of duration excluded. The word aionios is sometimes used in the futurist signification, but often also, in the New Testament, it is concerned rather with the quality, than with the quantity or duration, of life. By the continual attachment of aionios to life, in this conception of the spiritual or Divine life in man, the aeonian conception was saved from becoming sterile.

4. Enlargement of Idea:

In the use of aion and aionios there is evidenced a certain enlarging or advancing import till they come so to express the high and complex fact of the Divine life in man. In Greek, aiones signifies ages, or periods or dispensations. The aiones of Heb 1:2, and Heb 11:3, is, however, to be taken as used in the concrete sense of "the worlds," and not "the ages," the world so taken meaning the totality of things in their course or flow.

5. Eternal Life:

Our Lord decisively set the element of time in abeyance, and took His stand upon the fact and quality of life--life endless by its own nature. Of that eternal life He is Himself the guarantee--"Because I live, ye shall live also" (Jn 14:19). Therefore said Augustine, "Join thyself to the eternal God, and thou wilt be eternal." (Phrase "eternal life" in NAS - Mt 19:16, 29; 25:46; Mark. 10:17, 30; Lk 10:25; 18:18, 30; Jn 3:15, 16, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2, 3; Ac 13:46, 48; Ro 2:7; 5:21; 6:22, 23; Gal. 6:8; 1Ti 1:16; 6:12; Titus 1:2; 3:7; 1Jn. 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:21)

Power (1411) (dunamis [word study] - words derived from the stem duna— all have the basic meaning of “being able,” of “capacity” in virtue of an ability) refers to inherent ability, the power or ability to carry out some function, the potential for functioning in some way, the power residing in a thing by virtue of its nature. It conveys the idea of effective, productive energy, rather than that which is raw and unbridled. God's dunamis has always existed.

From a paper by B B Warfield in Jan,1889 on Darwin's arguments against Christianity:

The history of the drift by which Mr. Darwin was separated from faith in a divine order in the world, divides itself into two well-marked periods. The first of these, which was completed at about the time when he reached his fortieth year, ends with the loss of his Christianity. During the second, which extended over the remainder of his life, he struggled, with varying fortunes, but ever more and more hopelessly, to retain his standing at least as a theist. At the end of the first he no longer believed that God had ever spoken to men in his Word; at the end of the second he more than doubted whether the faintest whisper of his voice could be distinguished in his works. He was never prepared dogmatically to deny His existence; but search as he might he could not find Him, and he could only say that if He existed He was, verily, a God that hides Himself.

For an interesting article on whether Darwin's had a so called deathbed conversion (click here)

AND DIVINE NATURE: kai theiotes: (Acts 17:29; Colossians 2:9)

Divine nature (2305) (theiotes from theos = God) usually refers to performance that one might properly associate with a divinity. Theiotes emphasizes the divine nature and properties or the whole of that which goes to make up our idea of God. In a sense theiotes is a good summary term for the attributes which constitute deity, signifying  the sum-total of the divine attributes.

Theiotes describes the quality of theos and corresponds more to Latin divinitas from divus, divine. It refers to the quality or characteristics pertaining to deity and thus refers to divinity, divine nature or divineness.

Theiotes could be translated divine majesty and is seen supremely in Jesus Who uniquely bears the divine image (cf. 2Cor. 4:4; see Heb 1:3-note). He is God’s full revelation in human form (see Col 1:19-note; Col 2:9-note). The wonderful truth of the gospel is that fallen mankind, through faith in Christ, will share Christlikeness (cf. Heb 12:10-note; 1Jn 3:2). The image of God in humanity (cf. Ge 1:26,27) has been restored!

Theotes is the Divine Personality and theiotes the Divine Nature and properties

Wuest writes that...

The Greek word translated “Godhead” needs some study. It is theiotēs. We will compare it to theotēs (also translated “Godhead” a.v.) in order to bring out its meaning more clearly. Theotēs is used by Paul in Colossians 2:9 (see note) where he speaks of the fact that in our Lord “there is permanently at home all the fulness of absolute deity bodily” (in His incarnate state).

Trench comments,

St. Paul is declaring that in the Son there dwells all the fulness of absolute Godhead; they were no mere rays of divine glory which gilded Him, lighting up His Person for a season and with a splendor not His own; but He was, and is, absolute and perfect God.”

Commenting on the use of theiotēs in Romans 1:20, he says,

St. Paul is declaring how much of God may be known from the revelation of Himself which He has made in nature, from those vestiges of Himself which men may everywhere trace in the world around them. Yet it is not the personal God whom any man may learn to know by these aids: He can be known only by the revelation of Himself in His Son; but only His divine attributes, His majesty and glory … it is not to be doubted that St. Paul uses this vaguer, more abstract, and personal word, just because he would affirm that men may know God’s power and majesty, His divine power (2Peter 1:3) from His works; but would not imply that they may know Himself from these, or anything short of the revelation of His eternal Word. Motives not dissimilar induce him to use to theion rather than ho theos in addressing the Athenians on Mars Hill (Acts 17:29).”

Vincent says,

Godhead expresses deity (theotēs). Theiotēs is godhood, not godhead. It signifies the sum-total of the divine attributes.

Thus, through the light of the created universe, unsaved man recognizes the fact that there is a supreme Being who created it, who has eternal power and divine attributes, a Being to whom worship and obedience are due. This is the truth which unsaved man is repressing. Herein lies the just condemnation of the entire race, since it has not lived up to the light which it has. This, Paul says, renders man without excuse. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Vine notes that theiotes is

used here only in the New Testament, is associated in meaning with theotes, Godhead, which is used only in Colossians 2:9 (see note). There is, however, a certain distinction in meaning and accordingly the former is here translated “divinity” and the latter “godhead.” The difference in the words is appropriate to the respective passages. Here Paul is speaking of the revelation which God has given in nature of His divine attributes. Man can thereby know certain facts about Him, such as His divinity, but cannot know God personally. Such knowledge can come only through the Son of God (cp. Jn 17:25 with Jn 1:18). In Colossians 2:9 (see note) Paul is speaking of the absolute Godhead of Christ, the fullness of which dwells in Him, and not of an external revelation of His divine attributes. Hence the suitability of theotes, deity, in that verse. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

HAVE BEEN CLEARLY SEEN: kathoratai (3SPPI):

Newell explains that...

Paul connects the observing of the mighty and beautiful things of the universe with the consciousness of a personal God. Human science, through its telescope, observes the vast courses of the stars, moving with amazing accuracy in their orbits, but often counts it a mark of wisdom to doubt whether an intelligent Being exists at all! But, “the undevout astronomer is mad,” as said the great Kepler. No really great scientist today supports the Darwinian theory; and many,—and some of the most prominent scientific men are saying, There must be a God, a Creator.  (Romans Verse-by-Verse)

Clearly seen (2529) (kathorao from katá = down or an intensifier + horáo = see and perceiving) literally means to look down, see from above, view from on high. The meaning is then generally to view or to consider. The idea is to acquire definite information with focus upon process of perception but associated with an intellectual apprehension. It means to behold fully, distinctly apprehend clearly see and discern clearly. This is the only NT use.

Here are the other uses of Kathorao in the LXX-- Ex 10:5; Nu 24:2; Deut 26:15; Job 10:4; 39:26.

The present tense indicates they are continually on display to be (passive voice) perceived --continuously beheld fully, distinctly apprehended. It is not as if God gives rebellious, truth rejecting mankind one brief peak as His glorious handiwork!

Vincent observes that...

We have here an oxymoron, literally a pointedly foolish saying; a saying which is impressive or witty through sheer contradiction or paradox. Invisible things are clearly visible.

Theologians refer to this revelation as natural or general in contrast to the Scriptures which are classified as "special revelation" (click and scroll down for more discussion) God’s natural revelation of Himself is not obscure or selective, observable only by a few perceptive souls who are specially gifted. His revelation of Himself through creation can be clearly seen by everyone.

The upshot is that no one has an excuse to say I see no evidence for a Creator, for a God. It takes a deliberate act of one's will to observe the design we see in creation and not acknowledge a Designer. Conscience and Creation is enough evidence to condemn every man. The people who should be shouting the loudest are scientists and doctors who look into the telescopes and microscopes. They see the design and order and plan. When you go to the art gallery and a beautiful painting, you may not necessarily know the name of the artist who painted it but you are certain from the beauty and form and design that the artist was clearly a master.

Adrian Rogers tells of a man who owns a trucking company in the south where part of the hiring process is a lie detector test on which one of the questions is “Do you believe in God?".  They have observed that even avowed atheists who answer this question "no" are shown to be liars by the lie detector!

The stars in their courses proclaim the great Creator's power

Forever singing as they shine,
The Hand that made us is divine. (Joseph Addison)

Napoleon, on a warship in the Mediterranean on a star-lit night, passed a group of his officers who were mocking at the idea of a God. He stopped, and sweeping his hand toward the stars, said,

Gentlemen, you must get rid of those first!

George Washington Carver (1864-1903) chemist and educator wrote that...

Nature is an unlimited broadcasting station, through which God speaks to us every hour, if we only will tune in.

BEING UNDERSTOOD THROUGH WHAT HAS BEEN MADE: tois poiemasin nooumena (PPPNPN):

Spurgeon writes that...

Men who never heard the gospel can see God in His works if they open their eyes. There is written upon the face of nature enough to condemn men if they do not turn to God. There is a gospel of the sea, and of the heavens, of the stars, and of the sun; and if men will not read it, they are guilty, for they are wilfully ignorant of what they might know, and ought to know.  (Ed: Of course, they still need to hear the verbal Gospel proclaimed.)

Understood (3539) (noeo from noús = the mind, reflective intelligence, the organ of mental perception and apprehension) has the with a basic meaning direct one's mind (nous) to a subject.

Noeo then comes to denote a clear perception, a full understanding, and careful consideration. It means to grasp or comprehend something on the basis of careful thought and thus to perceive, apprehend, understand or gain an insight into.

It means to perceive with reflective intelligence and is distinguished from the mere act of seeing because it represents perception of the mind consequent upon seeing. It means to think over a matter with care and so to think about carefully and to consider well.

The present tense indicates that this understanding is continuous and so continuously available to all who have eyes to see and ears to hear. The grandeur and wonder of nature give ample, eloquent testimony to the eternal power of God. The creation delivers a clear, unmistakable message about God’s person which everyone can understand. Paul's point is they saw and they knew!

Noeo is used 14 times in the NT...

Matthew 15:17 "Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated?

Matthew 16:9 "Do you not yet understand or remember the five loaves of the five thousand, and how many baskets you took up?

Matthew 16:11 "How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees."

Matthew 24:15 "Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),

Mark 7:18 And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him;

Mark 8:17 And Jesus, aware of this, said to them, "Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart?

Mark 13:14 "But when you see the abomination of desolation standing where it should not be (let the reader understand), then let those who are in Judea flee to the mountains.

John 12:40 "He has blinded their eyes, and He hardened their heart; lest they see with their eyes, and perceive with their heart, and be converted, and I heal them."

Romans 1:20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

Ephesians 3:4 (note) And by referring to this, when you read you can understand my insight into the mystery of Christ,

Ephesians 3:20 (note) Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, (Comment: In this use the idea is to form an idea about something, think, imagine)

1 Timothy 1:7 wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions.

2 Timothy 2:7 (note) Consider what I say, for the Lord will give you understanding in everything.

Hebrews 11:3 (note) By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.

Noeo is used 23 times in the Septuagint (LXX)(1Sa 4:20; 2Sa 12:19; 20:15; Job 33:3, 23; Pr. 1:2f, 6; 8:5; 16:23; 19:25; 20:24; 23:1; 28:5; 29:19; 30:18; Is 32:6; 44:18; 47:7; Jer. 2:10; 10:21; 20:11; 23:20)

What has been made (4161) (poiema from poieo = to do or make) means what is made and refers to the product or workmanship, a work,  or a work piece, workmanship. Poiema is used figuratively in its only other use in Ephesians 2:10-note. It denotes the result of work, what is produced as contrasted to poíēsis which is the act of making, the doing itself and not that which is made. He who does the making is poietes, the  doer or poet (think of God as the poet and Creation and Men as His masterpieces!)

Poiema as you might imagine gives us our English word poem. God has written two poetic masterpieces so to speak, the first being the creation and the second being the re-creation of redeemed men as

His workmanship, created in Christ Jesus for good works. (see note Ephesians 2:10).

Poiema is used 27 times in the Septuagint (LXX) (Judges 13:12; 1Sa 8:8; 19:4; Ezra 9:13; Neh 6:14; Ps 64:9; 92:4; 143:5; Ecclesiastes 1:14; 2:4, 11, 17; 3:11, 17, 22; 4:3, 4; 5:6; 7:13; 8:9, 14, 17; 9:7, 10; 11:5; 12:14; Is 29:16)

The psalmist writes...

Psalm 143:5 I remember the days of old; I meditate on all Thy doings; I muse on the work (LXX = poiema) of Thy hands.

There are 18 uses (in the Septuagint) in Ecclesiastes...

Ecclesiastes 1:14 I have seen all the works (LXX = poiema - referring to man's works) which have been done under the sun, and behold, all is vanity and striving after wind.

Ecclesiastes 3:11 He has made everything (LXX = poiema - "all the things which He has made are beautiful") appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.

Ecclesiastes 7:13 Consider the work (LXX = poiema)  of God, For who is able to straighten what He has bent?

Ecclesiastes 12:14 For God will bring every act (LXX = poiema) to judgment, everything which is hidden, whether it is good or evil.

Isaiah 29:16 (note this is the English translation of the Greek Septuagint and not the NAS translation as in the verses above) Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work (LXX = poiema) to the maker, Thou hast not made me wisely?

Harry Ironside writes that...

This is God's greatest poem: the epic of redemption

'Twas great to call a world from naught;
'Twas greater to redeem.

The two wondrous poems of creation and redemption are celebrated in Revelation 4 and Revelation 5. In chapter 4 the enthroned and crowned saints worship Christ as Creator. In chapter 5 they adore Him as Redeemer. (Ironside, H A: Romans, Loizeaux Brothers).

Lenski concludes

Men cannot charge God with hiding Himself from them and thus excuse their irreligion and their immorality.

The Universe is
God's Masterpiece

John Piper writes that...

Creation is God's poiema- Work of Art --What does He do to make Himself evident? He made the world. He created - like a potter, or a sculptor or a poet, except He created out of nothing. In verse 20, when it says that God is "understood through what has been made," the words "what has been made" stand for one Greek word (which you will all recognize), the word poiema. It's the word from which we get "poem." The universe and everything in it is God's work of art. What's the point of this word? The point is that in a poem there is manifest design and intention and wisdom and power. The wind might create a letter in the sand, but not a poem. That's the point. God acted. God planned. God designed. God crafted. He created and made. And in doing that, Paul says in v19, God made himself evident to all mankind. The universe is a poem about God. (Reference)

SO THAT THEY ARE WITHOUT EXCUSE: eis to einai (PAN) autous anapologetous: (Ro 2:1,15; Jn 15:22) (Acts 22:1)

So that (eis) -- Vincent writes that the...

sense is rather purpose. The revelation of God’s power and divinity is given, so that, if, after being enlightened, they fall into sin, they may be without defence.

Without excuse (379) (anapologetos from "a" = without + apologéomai = apologize) means "without apology", with no excuse and with no (legal) defense. (The only other use is in Romans 2:1).

To make an excuse is to try to remove blame from one's self or to make an apology for some "miscue". Often the one making excuse makes special effort to mention the "extenuating" circumstances that led to the "miscue", but no such exceptions will be allowed by God in the day of Judgment of unrepentant men and women (Ro 2:1, Rev 20:11, 12, 13, 14 - see notes)

Man in continually holding down the truth about God (Ro 1:18) renders himself without a defense for his action. God holds all men responsible for their refusal to acknowledge what He has shown them of Himself in His creation. There is only One Advocate, the Lord Jesus Christ (1Jn 2:1, Jn 14:6), Who Alone can step in to defend such blatant disregard for truth which is so easily seen by all.

Mark it down as a fact - Even those who have never had an opportunity to hear the gospel have received a clear witness about the existence and character of God—and yet they have suppressed it. If a person will respond to the revelation he has, even if it is only the revelation of God in nature ("natural revelation"), God will provide some means for that person to hear the gospel.

John MacArthur explains how no man can say that God did not give them opportunity to receive Christ writing that...

Men are judged and sent to hell not because they do not live up to the light evidenced in the universe but because ultimately that rejection leads them to reject Jesus Christ...if a person lives up to the light of the revelation he has, God will provide for his hearing the gospel by some means or another...Because the Ethiopian eunuch was sincerely seeking God, the Holy Spirit sent Philip to witness to him. Upon hearing the gospel, he believed and was baptized (Acts 8:26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39). Because Cornelius, a Gentile centurion in the Roman army, was “a devout man, and one who feared God with all his household, and gave many alms to the Jewish people, and prayed to God continually,” God sent Peter to him to explain the gospel. “While Peter was still speaking, … the Holy Spirit fell upon all those who were listening to the message,” and they were “baptized in the name of Jesus Christ” (Acts 10:2,44,48). Because Lydia was a true worshiper of God, when she heard the gospel, “the Lord opened her heart to respond to the things spoken by Paul” (Acts. 16:14). (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos)

Years ago the Trans World Radio dropped transistor radios into the jungle. It wasn't until several years later that  missionaries finally reached these isolated tribes only to find that some of these pagans had become believers thru the message broadcast on the transistor radio! God wants none to perish but for all to come to repentance (2Pe 3:9-note). If a man or woman does not suppress God's truth but in fact seeks Him, it is God's responsibility to provide a witness either in His Word or through a missionary sent to that person to proclaim the good news of Jesus Christ. This truth addresses and refutes the argument of so many as to "what about those who have never heard".

Newell adds that...

Men had the light, and that from God. His eternal power and divinity were, from creation onward, plain to men, from His works. Napoleon, on a warship in the Mediterranean on a star-lit night, passed a group of his officers who were mocking at the idea of a God. He stopped, and sweeping his hand toward the stars, said, “Gentlemen, you must get rid of those first!” Men secretly believe there is a Power above them, and that their evil deeds deserve the wrath of that Power. In sudden peril, they scream like the guilty wretches they are, “God have mercy!” Knowledge of God, though not acquaintanceship with Him, lay behind Pharaoh’s words, “I have sinned against Jehovah and against you” (Ex 10:16); and behind the words of the Philistines in 1Sa 4:7,8, 5:7, 8, 11; and the proclamation of the King of Nineveh (Jonah 3:7, 8, 9).  (Romans Verse-by-Verse)

John Calvin said

"It is a person’s duty to seek God, Who comes to meet us in such a way that we can have no excuse for our ignorance. Surely nothing is more absurd than that people should be ignorant of their Author, especially people who have been given understanding principally for this use. And we must also note the goodness of God, in that He so familiarly introduces Himself, that even the blind may grope after Him. Because of this fact, the blindness of people, who are touched with no feeling of God’s presence, is even more shameful and intolerable. For God has not darkly shadowed His glory in the creation of the world, but He has everywhere engraved such marks that even the blind may know them. Therefore we see that people are not only blind but blockheaded, when, being helped by such excellent testimonies, they profit nothing."

John Gill wrote that...

the very Heathens, who have only the light of nature, and are destitute of a revelation, have no colour or pretext for their idolatrous practices, and vicious lives; nor have they, nor will they have anything to object to God's righteous judgment against them, or why they should not be condemned. (Gill, John: John Gill's Exposition of the Entire Bible)

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No Excuses Accepted - Derek was a drug abuser who came to Bill and Joanie Yoder for help. After they had spent hours answering his questions from the Bible, Derek said, “It seems to me that it would be pretty cheap to come to God after all I’ve done and say to Him, ‘Well, God, how about forgiving me?’ It would be different if I could say that I hadn’t known any better when I did the things I did. But I knew that the things I did were wrong, not just after I did them, but as I was doing them.”

Derek had hit on an important truth: We do not have a valid excuse for our sin. God holds us responsible because through conscience He has revealed His moral laws to everyone in the world. While creation declares God’s power and majesty (Ro 1:20), conscience echoes His law loudly enough so that no one can plead ignorance (Ro 2:15).

Bill and Joanie explained to Derek that our only hope for release from the guilt that our responsibility carries with it is this: God offers forgiveness as a free gift through faith in Jesus Christ, who died in our place on the cross. Late one evening, Derek accepted God’s forgiveness.

Until we are willing to own the sin, we cannot own the forgiveness. God accepts no excuses.— Dennis J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)