For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
For the invisible things of him from the creation of the world, х apo (G575) ktiseoos (G2937) kosmou (G2889)] - not 'by means of,' but 'since the time of' the world's creation [= apo (G575) katabolees (G2602) kosmou (G2889), Luke 11:50]
Are clearly seen - х aorata (G517) ... kathoratai (G2529). See Fritzsche's note in defense of the intensive import of kata (G2596) here, denied by Alford], There is here an incomparable oxymoron (says Bengel), or a bold, paradoxical play of words; the unseen things of God are clearly seen, and surely (he adds), if anywhere, it is in creation that these invisibilities of God become visible to human intelligence. Aristotle (de mundo, 6) has a remarkable statement, identical with this-`In every mortal by nature the invisible God becomes by those very works visible'
Being understood by the things that are made - х nooumena (G3539), 'perceived,' 'apprehended' by the nous (G3563).] The apostle, then, does not say that without reflection even "the things that are made" will discover (God to men. He says exactly the reverse. And thus is to be explained the brutish ignorance of God that reigns among the more debased and unreflecting pagan, the atheistic speculations in modern times of some subtle metaphysicians, and the negation of all Theism on the part of many enthusiastic students of the mere facts and laws of the material universe; while to the calm, unprejudiced exercise of thought upon the mind which is seen to reign in every department of "the things that are made," God is brightly beheld.
Even his eternal power and Godhead, х theiotees (G2305)]. This word signifies not 'The Godhead' [which is theotees (G2320)], but that property of divineness which belongs to Him who called this creation into being. Two things are thus said to be clearly discovered so the reflecting intelligence by the things which are made-First, That there is an Eternal Power; and, Secondly, That this is neither a blind physical 'Force' nor a pantheistic 'spirit of nature,' but a living, conscious Divine Person, whose outgoing energy is beheld in the external universe. And, what is eminently worthy of notice, the outward creation is here represented, not as the parent, but only as the interpreter, of our faith in God. That faith has its primary sources within our own breast (Romans 1:19); but it becomes an intelligent and articulate conviction only through what we observe around us (Romans 1:20). And thus are the inner and outer revelation of God just the complement of each other, making up between them one universal and immoveable conviction that God is. With this most striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism.
So that they are without excuse, х eis (G1519) to (G3588) einai (G1511)] - or, 'so that they might be without excuse' (in the event of their failure). Though the latter shade of meaning is more conformable to the words used, the former is what one would more naturally expect; but each presupposes the other.