Romans 1:20
20. For the invisible things of him from—or "since"
the creation of the world are clearly seen—the mind brightly beholding what the eye cannot discern. being understood by the things that are made—Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism). even his eternal power and Godhead—both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead. so that they are without excuse—all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit. 1 Timothy 1:17
17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [BENGEL].
the King, eternal—literally, "King of the (eternal) ages." The Septuagint translates Ex 15:18, "The Lord shall reign for ages and beyond them." Ps 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (1Ti 1:16) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages). immortal—The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (Ro 1:23). invisible— (1Ti 6:16; Ex 33:20; Joh 1:18; Col 1:15; Heb 11:27). the only wise God—The oldest manuscripts omit "wise," which probably crept in from Ro 16:27, where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" (1Ti 6:15; Ps 86:10; Joh 5:44). for ever, &c.—See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (1Ti 1:16) [BENGEL]. 1 Timothy 6:16
16. Who only hath immortality—in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 1Co 15:53, 54.
dwelling in the light which no man can approach unto—After life comes mention of light, as in Joh 1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Ps 104:2; 1Jo 1:5). no man hath seen— (Ex 23:20; Joh 1:18; Col 1:15; Heb 11:27; 1Jo 4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Mt 5:8; 1Co 13:12; 1Jo 3:2; Re 22:4).