Romans 1:25

Rom 1:25. Την ἀλήθειαν, the truth) which commands us to worship God AS God.—ἐν τῳ ψεύδει [into a lie—Engl. vers.] (exchanged) for a lie) the price paid for [mythology] idol worship; ἐν, the Lat. cum.—ἐσεβάσθησαν, they worshipped) implying internal worship.—ἐλάτρευσαν, they served) implying external worship.—παρὰ) in preference to, more than, ch. Rom 14:5 [ἡμέραν παρʼ ἡμέραν].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_1:25. Οἵτινες μετήλλαξαν κ.τ.λ[497]] as those who exchanged, etc. In this description of the character of those who are given up, attached to Rom_1:24, Paul makes once more apparent the motive which determined God to give them up. The words are a renewed tragic commentary (comp Rom_1:22-23) on the ΔΙΌ, Rom_1:24. On ὍΣΤΙς, quippe qui, which brings up the class to which one belongs, and thereby includes the specification of the reason, see Hermann, a[499] Soph. Oed. R. 688; Matthiae, p. 1073. Hofmann erroneously makes a relative protasis begin with ΟἽΤΙΝΕς, with which then ΔΙᾺ ΤΟῦΤΟ Κ.Τ.Λ[500], Rom_1:26, would be connected by way of apodosis: them, who exchanged etc., God has therefore given up. This would not be inconsistent with αὐτούς in Rom_1:26, which would then be resumptive; but the very praise of God, in which Rom_1:25 terminates, and still more the concluding ἀμήν, which can only indicate the end of the sentence (comp Rom_9:5, Rom_11:36; Gal_1:5; Eph_3:21), ought to have decidedly precluded such a forced intermixture of sentences, which is not to be justified by subtleties.

The compound μετήλλ. (exchanged) is more significant than ἤλλαξαν (changed) in Rom_1:23.

τὴν ἀλήθ. τοῦ Θεοῦ] to be taken entirely in harmony with the expression τὴν δόξαν τοῦ Θεοῦ in Rom_1:23; therefore τοῦ Θεοῦ is to be taken as genitive of the subject: the truth of God, the true divine reality,[502] so as to make it in point of actual meaning, though not in the abstract form of the conception, identical with: true God (Luther, and most expositors, including Rückert, de Wette, Tholuck, Fritzsche, Philippi, van Hengel). It is differently rendered by Wolf, whom Köllner follows: the truth revealed to the Gentiles by God. Reiche and Mehring (following Pareus, Camerarius, Estius, Seb. Schmid, and Cramer) take it as the true knowledge of God, so that Θεοῦ would be genitive of the object. Compare Piscator, Usteri and Glöckler, who understand by it the original consciousness of God. Opposed to these views is the exact parallel in which Rom_1:25 stands to Rom_1:23, so that τοῦ Θεοῦ ought not to be taken without necessity as having a different reference in the two verses. ΤῊΝ ἈΛΉΘ. Τ. ΘΕΟῦ is explained concretely by ΤῸΝ ΚΤΊΣΑΝΤΑ in the second half of the verse.

ἘΝ Τῷ ΨΕΎΔΕΙ] with the lie; ἐν as in Rom_1:23. By this Paul means, in contrast to ΤῊΝ ἈΛΉΘ. Τ. ΘΕΟῦ (but otherwise than in Rom_3:7), the false gods, which are κατʼ ἑξοχὴν the ΨΕῦΔΟς in concreto, the negation of the truth of God. Comp on 1Co_8:4 f., 1Co_10:20. Grotius has aptly said: pro Deo vero sumserunt imaginarios. Comp Isa_44:20; Jer_3:10; Jer_13:25; Jer_16:19, al[505]; Philo, vit. Mos. p. 678 C, p. 679 A.

καὶ ἐσεβάσθησαν.… κτίσαντα] more precise explanation of the first clause of the verse.

ἘΣΕΒ. Κ. ἘΛΆΤΡ.] The former is general (coluerunt), the latter took place through sacrifices, and other definite rites and services; hence Paul designates his own specific service of God in Rom_1:8 by λατρεύω. σεβάζομαι, in Homer: to be afraid of (Il. vi. 167, 417), is employed in the later Greek like σέβομαι in the sense to revere, Orph. Arg. 550, Aq. Hos. x. 5. In the N. T. it only occurs here.

τῇ κτίσει] Corresponding with the verb standing next to it, so that the accusative is to be supplied with ἘΣΕΒ. See Matthiae, § 428, 2.

ΠΑΡᾺ Τ. ΚΤΊΣΑΝΤΑ] in the sense of comparison: prae creatore, in which case the context alone decides whether the preference of the one before the other is only relative, or whether it excludes the latter altogether (see on Luk_18:14; and van Hengel on our passage). The second case is that which occurs here, in accordance both with the nature of the case, seeing that the Gentiles did not worship the Creator at all, and with the immediate connection (μετήλλαξαν.… ἐν τῷ ψεύδει). The sense therefore substantially amounts to praeterito creatore (Hilary), or relicto creatore (Cyprian), i.e. they honoured the creature and not the Creator, whom they ought to have honoured. Theophylact says aptly, with reference to the comparative παρά: ἐκ τῆς συγκρίσεως τὸ ἔγκλημα ἐπαίρων. So in substance also Beza, Estius, and others, including Reiche, Tholuck, Olshausen, de Wette, Baumgarten-Crusius, Krehl, Reithmayr, Maier, Philippi, van Hengel. The relative interpretation: more than the Creator (Vulgate, Erasmus, Luther, Castalio, Grotius, Ammon, Rückert, and others), is therefore in point of fact erroneous. The contra creatorem, which Hammond, Koppe, Flatt, Fritzsche and Mehring find here, may likewise be traced to the sense of comparison (see Bernhardy, p. 259; Winer, p. 377 [E. T. 504]; and the passages from Plato in Ast. Lex. III. p. 28), but has against it the fact, that in the whole context Paul presents the matter in the light of a μετάλλαξις, of an exchanging the true for the false, not of hostility to the true. From that point of view the Gentiles have worshipped the creature, and not the Creator. Quite parallel is παρʼ ἐκεῖνον in Luke, Luk_18:14, Lachm.

The doxology: who is praised, בָּרוּךְ, not: celebrandus (comp on Eph_1:3; 2Co_11:31; Mar_14:61), for ever! Amen,is a natural effusion of deeply-moved piety, called forth by the detestable contrast of the Gentile abominations just described, without any further special design (Koppe: ne ipse in majestatem divinam injurius videri possit; comp Tholuck).

[497] .τ.λ. καὶ τὰ λοιπά.

[499] d refers to the note of the commentator or editor named on the particular passage.

[500] .τ.λ. καὶ τὰ λοιπά.

[502] Not the truth, which God Himself is (Hofmann); but that, which God is in true reality. That is just the adequate substance of His δόξα.

[505] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 1:25 . οἵτινες μετήλλαξαν κ . τ . λ .: being as they were persons who exchanged the truth of God for the lie. “The truth of God” ( cf. Rom 1:23 , “the glory of God”) is the same thing as God in His truth, or the true God as He had actually revealed Himself to man. τὸ ψεῦδος , abstract for concrete, is the idol or false God. The ἐν ( cf. Rom 1:23 ) answers to Hebrew בְּ . παρὰ τὸν κτίσαντα : to the passing by, i.e. , disregard or contempt of the Creator. For this use of παρὰ , see Winer, 503 f. ὅς ἐστιν εὐλογητός : the doxology relieves the writer’s feelings as he contemplates such horrors.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_1:25

Who change (οἳτινεϚ). The pronoun has a causal sense, being such as those who, i.e., because they exchanged the, truth of God for a lie. The construction is the same as in Rom_1:23, μετήλλαχαν ἐν, they exchanged for, not they changed into. The truth of God, either a periphrase for the true God, or the truth concerning God, i.e., right conceptions of God. For a lie, that is, either a false God, or falsehood, i.e., false views of God. The former is the better explanation. The glory of God is God himself as glorious, and the truth of God, in this connection, is God himself as true; that is, the true God. In the Old Testament, as in Jer_13:25; Jer_16:19 the gods of the heathen are spoken of as lies. Anything which is not what it pretends to be, or what it is supposed to be, is in the Scriptures called a lie. The proof of this apostasy is, that they worshipped (ἐσεβάσθησαν) and served (ἐλάτρευσαν). These words are often synonymous, both being used to express inward reverence and outward worship; although the former properly expresses the feeling, and the latter the outward service. The creature (κτίσει), not the creation, but any particular created thing. This noun belongs, in sense, to both the preceding verbs, although the first by itself would require the accusative. More than the Creator, παρὰ τὸν κτίσαντα, i.e., beyond, in the sense of more than, or in the sense of passing by, neglecting; praeterito Creatore, as Beza translates. The latter suits best. Who is blessed for ever: Amen. Who, notwithstanding the neglect of the heathen, is the ever-blessed God. This is the natural tribute of reverence toward the God whom men dishonored by their idolatry. The word ἐυλογντός is by Harless, Eph_1:3 and by Meyer, made to mean praised, as the Hebrew בָרוּך, to which it so constantly answers; not, therefore, worthy of praise, but who is in fact the object of praise to all holy beings. Bretschneider (Lexicon), Tholuck, and others, render it celebrandus, venerandus. Amen is properly a Hebrew adjective, signifying true or faithful. At the beginning of a sentence it is often used adverbially, verily, assuredly; at the end of a sentence it is used to express assent, it is true, so let it be. Paul says Amen to the declaration that God is the ever-blessed.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Who changed the truth of God into a lie--that is, the truth concerning God into idol falsehood.

and worshipped and served the creature more than the Creator--Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!

who is blessed for ever! Amen--By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. Changed the truth of God into a lie] In the place of the true worship of God, they established idolatry. In various places of Scripture idols are termed lies. Isa 44:20; Jer 10:14; Jer 13:25. The true God was known among the primitive inhabitants of the earth, those who first became idolaters literally changed the truth of God into a lie: they did know the true God, but they put idols in his place.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. Who changed, etc. He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honor, and also to reproach his name. —

And worshipped, etc. That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God’s account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself. What is added, Who is blessed for ever, I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, “He is one whom they ought alone to have honored and worshipped, and from whom it was not right to take away any thing, no, not even the least.”

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.

(25) Who changed the truth of God into a lie.—They ceased to worship God as He is—in His own true essential nature, and worshipped false gods instead. The phrase “into a lie,” is literally, with a lie, the “lie” being regarded as the instrument by which the substitution is made. By “a lie” is meant here “false gods,” who are the supreme embodiment of falsehood. (Comp. Isa_44:20; Jer_13:25; Jer_16:19, &c.)

The introduction of the doxology in this verse is due to an impulse of reverential feeling. Shocked at the language which he finds himself using, and at the connection in which the most Holy Name has been mentioned, the Apostle turns aside for a moment to testify to his own humble adoration.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. who changed] The Greek relative pronoun implies that this was the cause of the special turn taken by the judicial hardening: seeing they had changed, &c.

the truth of God] i.e. that which is true of Him alone, and revealed by Him; Omnipotence and Deity. Cp. Rom_1:18.

into a lie] Lit. in falsehood; they degraded it so that it was lost in falsehood; falsehood took its place. This “falsehood” is, of course, the grand error—Idolatry.

more than the Creator] Lit. Him that created [it]. The idolater reverenced and did ritual service to his idol “more,” or “rather” than to the Creator, whether he wholly ignored the Eternal, or recognized Him as a shadow or mystery in the background only.

who is blessed] Benedictus here, not Beatus. The glorious epithet indicates the Creature’s right attitude toward the Creator; that of adoring praise and love. (The same phrase occurs Rom_9:5; an important doctrinal parallel.)

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.

Who changed the truth of God into a lie,.... Not the truth of the Gospel, which they were unacquainted with; but that which might be known of God as true, and was known of them by the light of nature; or the true God himself, whom they "changed into a lie"; by ascribing to false deities, which were lying vanities, those things which were known of God; and by worshipping them instead of him: for they

worshipped and served the creature more than the Creator; or "above him" or "against him", in opposition to him, or "besides him", others along with him; or neglecting him, and not worshipping him at all; which is aggravated in that what they worshipped was a creature, either of their own, or of God's making, and whom they neglected was the Creator of them:

who is blessed for ever, Amen; is blessed in himself, and the fountain of all blessedness to his creatures; which is so glaring a truth, that everyone ought to say and set his "Amen" to it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Ver. 25. Who changed] They tare out their natural principles and turned atheists, as Diagoras, who yet was an atheist more with his tongue than with his heart; for having cried down a deity in a famous oration, he yet suffered himself to be deified by the people for his eloquence. Qua ornari ab eo Diabolus quaerebat, as Austin writeth to a learned but lewd person of his times. See my Common Place of Atheism. Epicurus verbis reliquit Deos re sustulit, saith Cicero (De Nat. Deor.).

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.

Who changed the truth of God - This is a repetition of the declaration in Rom 1:23, in another form. The phrase, “the truth of God” is a Hebrew phrase, meaning “the true God.” In such a case, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called “the true God” in opposition to idols, which are called false gods. There is but one real or true God, and all others are false.

Into a lie - Into idols, or false gods. Idols are not infrequently called falsehood and lies, because they are not true representations of God; Jer 13:25; Isa 28:15; Jer 10:14; Psa 40:4.

The creature - Created things, as the sun, moon, animals, etc.

Who is blessed forever - It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned; see Rom 9:5; 2Co 11:31; Gal 1:5. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reverence. “The Muslims also borrowed this custom from the Jews, and practice it to a great extent. Tholuck mentions an Arabic manuscript in the library at Berlin which contains an account of heresies in respect to Islamism, and as often as the writer has occasion to mention the name of a new heretical sect, he adds, ‘God be exalted above all which they say’” (Stuart).

Amen - This is a Hebrew word denoting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said; or his strong wish that what he had said might be - that the name of God might be esteemed and be blessed forever. The mention of the degrading idolatry of the pagans was strongly calculated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honorable Robert Boyle, that he never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High; compare Exo 20:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Who changed the truth of God into a lie; i.e. the God of truth, or the true God, into an idol, which is a lie, which seems to be that which it is not: or else, by the truth of God, understand those true sentiments and notions that they had of God, and were taught them, as before, by the light of nature, and the book of the creatures; these they changed into lying imaginations and conceits.

And worshipped and served the creature more than the Creator; or, besides the Creator: some understand it comparatively, they worshipped one more than the other; others exclusively, they worshipped one and not the other. They were guilty of two great errors; one was in their minds, they changed the truth of God into a lie; the other in their wills, they served the creature more than the Creator.

Who is blessed for ever. Amen: when the Hebrews of old made mention of the true God, they were wont to add these words: Let him be blessed for ever.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Changed—The apostle again refers to the primal cause of their deep plunges in unnatural animalism, their apostasy from God. They first dishonoured their Maker and then debased themselves.

Truth of God… lie—So the Hebrew writers called an idol preeminently a lie, as basely falsifying the glorious truth of the Divine nature.

The creature—The created object, whether deified animal or inanimate substance shaped into an idol.

More than—Rather than, instead of.

Blessed—A doxology asserting the Divine over all created nature.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who (rather, being such as, the word is oitinev , equivalent to quippequi) changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. This verse repeats the source and cause of the moral degradation spoken of, which is described without reserve in what follows. "In peccatis arguendis saepe scapha debet scapha dict. Gravitas et ardor stilt judicialis proprietate verborum non violat verceundiam" (Bengel).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who changed the truth - The true worship of God. Into a lie - False, abominable idolatries. And worshipped - Inwardly. And served - Outwardly.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here our apostle proceeds to give a particular and distinct account of the abominable idolatry and unnatural filthiness, which he had charged the Heathens with in the foregoing verses.

As to their idolatry, he had told us at the 23rd verse, that they had made false and unworthy representations of the ever-blessed God: worshipping God in and by the creatures. In the 25th verse, they are charged with a false object of their worship, giving divine honour to a creature: They changed the truth of God into a lie; that is, the true God into an idol, called a lie, because it deceives men as a lie doth by seeming to be that which indeed it is not; it seems in the idolater’s fancy, to have something of divinity in it, when, in reality, it is but wood or stone. Every image of God is a false and lying representation of God.

Secondly, As to their uncleanness, he shews that they were so given up to the ravings of lust for sinning against the light of nature, that they forsook the order of nature, and were more brutish than the very brutes.

Learn hence, That when men provoke God finally to forsake them, and judicially to give them up to their own heart’s lusts, they will not stick to commit such monstrous and unnatural uncleanness, as the very brute beasts abhor. Here men and women burnt in worse than beastly lusts towards those of their own sex.

Lord, if we are not more vile than the vilest of thy creatures, we owe it all to thy sanctifying, or, a least, to thy restraining grace. As by the grace of God we are what we are; so by his grace it is that we are not what we are not.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

25. “Who changed the truth of God into a lie, worshipped and served the creature more than the Creator, who is blessed for evermore. Amen.” Here we see the fatal downward trend of humanity, alienated from God; like a ship loosed from her moorings, adrift on the sea, the sport of the billows and the caprice of the storm, till wounded or wrecked. Hence when people get away from the personal indwelling Holy Spirit, they float on hellwardly whether through churches or outside. Creature worship is idolatry, whether it be a fine house, a pipe-organ, an old creed, water baptism or an elegant, learned preacher. It is creature worship instead of the heart cry after God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen . [Wherefore, finding them living in lust, God ceased to restrain or protect them from evil ( Gen_6:3 ), and abandoned them to the uncleanness toward which their lust incited them, that they might dishonor their bodies among themselves to the limit of their lustfulness, as a punishment for dishonoring and abandoning him. He did this because they had exchanged the truth of God (which from the start they had hindered in unrighteousness, Rom_1:18 ), i. e., the truth respecting God and his law and worship, for the sham of idolatry and the false worship pertaining thereto, and because they had given to the creature that inward reverence and outward service which was due to the Creator, thus preferring the creature to the Creator, who is blessed for ever. Amen. "'Blessed' is not the word signifying happy, rendered blessed in Mat_5:3-11 ; 1Ti_1:11 ; 1Ti_6:15 ; but the word signifying praised, adored, extolled; i. e., worthy to be praised, etc. In the New Testament this word is applied to none but to God only; though the cognate verb is used to express the good wishes and hearty prayers of one creature for another, as well as praise to God--comp. Heb_11:20-21 ; Jam_3:9 "--Plumer.]

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.

25. Who changed the truth of God into a lie. By giving up the worship of the great unseen God to worship an idol; a creature, rather than the Creator. At first, idols were probably designed as only representations, but they finally became objects of worship. Just so, the images in Roman Catholic churches were intended at first as helps in worship, but have become to great multitudes really idols.

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.

25. οἵτινες. Quippe qui, “seeing that they,” repeats Rom 1:23 with amplification.

τὴν ἀλήθειαν τοῦ θεοῦ. Quite comprehensive = the truth about God and themselves and their relation to Him; so τῷ ψεύδει the false theory or statement of man and GOD which they adopted; cf. 2Th 2:11, 1Jn 2:27.

ἐσεβάσθησαν. Here only in N.T., and O.T. only Hos 10:5 Aq. = they made their objects of worship.

ἐλάτρευσαν. Of full religious service. See Westcott, Hebr. ref. above, Rom 1:9.

παρὰ τὸν κτ., to the neglect of. Winer-M., p. 504; n. the tragic irony of the antithesis.

ὅς ἐστιν εὐλ. κ.τ.λ. Cf. Rom 9:5, 2Co 11:31, in each case a mark of deep emotion.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25.] This verse casts light on the τὴν ἀλήθ. ἐν ἀδικίᾳ κατεχόντων of ver. 18. The truth of God (the true notion of Him as the Creator) which they professed, they changed into (see on ἐν, ver. 23) a lie (ψεῦδος = שֶׁקֶר, used of idols, Jer 16:19), thus counteracting its legitimate agency and depriving it of all power for good.

σεβάζομαι, of the honour of respect and observance and reverence,—λατρεύω, of formal worship with sacrifice and offering. Both verbs belong to τῇ κτίσει; though σεβάζομαι would require an accusative, λατρεύω, the nearest, takes the government.

τῇ κτ.] the thing made, the creature—a general term for all objects of idolatrous worship.

παρά, beyond—which would amount to the exclusion of the Creator.

The doxology expresses the horror of the Apostle at this dishonour, and puts their sin in a more striking light. But we need not supply εἰ καὶ οὗτοι ὕβρισαν, as Chrys.

εὐλογητός is Blessed, κατʼ ἐξοχήν: the LXX put for it the perf. part., Ps. 117:24. The adjective is usually of God: the participle, of man.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25. οἵτινες: ὅστις, often called ‘rel. of quality,’ (i) denotes a single object with reference to its kind, its nature, its capacities, its character (‘one who,’ ‘being of such a kind as that’); and thus (ii) it frequently makes the adjectival sentence assign a cause for the main sentence: it is used like qui, or quippe qui, with subj.

τὴν ἀλήθειαν … τῷ ψεύδει: abstr. for concrete, for τὸν ἀληθινὸν Θεόν … τοῖς ψεύδεσι θεοῖς, cf. 1Th 1:9.

ἐσεβάσθησαν. This use of σεβάζεσθαι is an ἅπαξ λεγόμενον; the common form is σέβεσθαι (see Va.).

παρὰ τὸν κτίσαντα = not merely ‘more than the Creator’ (a force which the preposition might bear), but ‘passing by the Creator altogether,’ ‘to the neglect of the Creator.’

Cf. Philo, De Mund. Opif. 2 (Mangey, i. 2) τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες (Loesner).

ὅς ἐστιν εὐλογητός. Doxologies like this are of constant occurrence in the Talmud, and are a spontaneous expression of devout feeling called forth either by the thought of God’s adorable perfections or sometimes (as here) by the forced mention of that which reverence would rather hide.

25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα. 13:17 sqq. οὐκ αἰσχύνεται τῷ ἀψύχῳ προσλαλῶν· καὶ περὶ μὲν ὑγιείας τὸ ἀσθενὲς ἐπικαλεῖται, περὶ δὲ ζωῆς τὸ νεκρον ἀξιοῖ κ. τ. λ.

14:11. διὰ τοῦτο καὶ ἐν εἰδώλοις ἐθνῶν ἐπισκοπὴ ἔσται, ὅτι ἐν κτίσματι Θεοῦ εἰς βδέλυγμα ἐγενήθησαν.

14:21. τὸ ἀκοινώνητον ὄνομα λίθοις καὶ ξύλοις περιέθεσαν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 25 was an interruption extorted from Paul by the need which his outraged heart felt to justify once more the severity of such a punishment. He now resumes his exposition of the punishment, begun in Rom 1:24; and this time he proceeds to the end. He does not shrink from any detail fitted to bring out the vengeance which God has taken on the offence offered to His outraged majesty.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.