him from the creation of the | are made, even his eternal power world are clearly seen, being and Godhead : SO that they are understood by the things that without excuse. a Ps. 19.1,&c. there are things which may be known of him, though not discoverable by the eye. We judge of the objects around us by the senses, the sight, the touch, the ear, &c. Paul affirms, that though we cannot judge thus of God, yet there is a way by which we may come to the knowledge of him. What he means by the invisible things of God he specifies at the close of the verse, his eternal power and Godhead. The affirmation extends only to that; and the argument implies that that was enough to leave them without any excuse for their sins. From the creation of the world. The word creation may either mean the act of creating, or more commonly it means the thing created, the world, the universe. In this sense it is commonly used in the New Testament. Comp. Mark x. 6; xiii. 19; xvi. 5. Rom. i. 25. 2 Cor. v. 17. Gal. vi. 15. Col. i. 15. 23. Heb. iv. 13; ix. 11. 1 Pet. ii. 13. 2 Pet. iii. 4. Rev. iii. 14. The word "from" may mean since, or it may denote by means of. And the expression here may denote that, as an historical fact, God has been known since the act of creation; or it may denote that he is known by means of the material universe which he has formed. The latter is doubtless the true meaning. For, (1.) This is the common meaning of the word creation; and, (2.) This accords with the design of the argument. It is not to state an historical fact, but to show that they had the means of knowing their duty within their reach, and were without excuse. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded. ¶ Are clearly seen. Are made manifest; or may be perceived. The word used here does not occur elsewhere in the New Testament. Being un 1 1 or, that they may be. derstood. His perfections may be investigated, and comprehended by means of his works. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God. ¶ Things that are made. By his works. Comp. Heb. xi. 3. This means, not by the original act of creation, but by the continual operations of God in his Providence, by his doings, Tańμao, by what he is continually producing and accomplishing in the displays of his power and goodness in the heavens and the earth. What they were capable of understanding, he immediately adds, and shows that he did not intend to affirm that every thing could be known of God by his works; but so much as to free them from excuse for their sins. ¶ His eternal power. Here are two things implied. (1.) That the universe contains an exhibition of his power, or a display of that attribute which we call omnipotence; and, (2.) That this power has existed from eternity, and of course implies an eternal existence in God. It does not mean that this power has been exerted or put forth from eternity, for the very idea of creation supposes that it had not, but that there is proof, in the works of creation, of power which must have existed from eternity, or have belonged to an eternal being. The proof of this was clear, even to the heathen, with their imperfect views of creation and of astronomy. Comp. Ps. xix. The majesty and grandeur of the heavens would strike their eye, and be full demonstration that they were the work of an infinitely great and glorious God. But to us, under the full blaze of modern science, with our knowledge of the magnitude, and distances, and revolutions of the heavenly bodies, the proof of this power is much more grand and impressive. We may apply the remark of the apostle to the present state of the science, and his language will cover all the ground, and the proof to human view is continually rising of the amazing power of God, by every new discovery in science, and especially in astronomy. Those who wish to see this subject presented in a most impressive view, may find it done in Chalmer's Astronomical Discourses, and in Dick's Christian Philosopher. Equally clear is the proof that this power must have been eternal. If it had not always existed, it could in no way have been produced. But it is not to be supposed that it was always exerted, any more than it is that God now puts forth all the power that he can, or than that we constantly put forth all the power which we possess. God's power was called forth at the creation. He showed his omnipotence; and gave, by that one great act, eternal demonstration that he was almighty; and we may survey the broof of that, as clearly as if we had seen the operation of his hand there. The proof is not weakened because we do not see the process of creation constantly going on. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds. ¶ Godhead. His deity; divinity; divine nature, or essence. The word is not elsewhere used in the New Testament. Its meaning cannot therefore be fixed by any parallel passages. It proves the truth that the supremacy, or supreme divinity of God, was exhibited in the works of creation, or that he was exalted above all creatures and things. It would not be proper, however, to press this word as implying that all that we know of God by revelation was known to the heathen; but that so much was known as to show his supremacy; his right to their homage; and of course the folly and wickedness of idolatry. This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted. So God that they are without excuse. has given them so clear evidence of his existence and claims, that they have no excuse for their idolatry, and for hindering the truth by their iniquity. It is implied here that in order that men should be responsible, they should have the means of knowledge; and that he does not judge them when their ignorance is involuntary, and the means of knowing the truth have not been communicated. But where men have these means within their reach, and will not avail themselves of them, all excuse is taken away. This was the case with the Gentile world. They had the means of knowing so much of God, as to show the folly of worshipping dumb idols. Comp. Isa. xliv. 8-20. They had also traditions respecting his perfections; and they could not plead for their crimes and folly that they had no means of knowing him. If this was true of the pagan world then, how much more is it true of the world now? And especially how true and fearful is this, respect ing that great multitude in Christia.. lands who have the Bible, and who never read it; who are within the reach of the sanctuary, and never enter it; who are admonished by friends, and by the providences of God, and who regard it not; and who look upon the heavens, and even yet see no proof of the eternal power and Godhead of him who made them all! Nay, there are those who are apprized of the discoveries of modern astronomy, and who yet do not seem to reflect that all these glories are proof of the existence of an eternal God; and who live in ignorance of religion as really as the heathen, and in crimes as decided and malignant as disgraced the darkest ages of the world. For such there is no excuse, or shadow of excuse, to be offered in the day of doom. And there is no fact more melancholy in our history, and no one thing that more proves the stupidity of men, than this sad forgetfulness of Him that made the heavens, even amid all the 21 Because that, when they knew God, they glorified him wonders and glories that have come fresh from the hand of God, and that every where speak his praise. not as God, neither were thankful, but became vain" in their a Je.2.5. Eph.4.17,18. fest, when we look at heaven, and contemplate heavenly things, as that there is some divinity of most excellent mind, by which these things are governed?" They glorified him not as God. They did not honour him as God. This was the true source of their abominations. To glorify him as God is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, &c. As they were not inclined to do this, so they were ed desires. Sinners are not willing to give honour to God as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free A willingness to honour God as God— to reverence, love, and obey him, would effectually restrain men from sin. 21. Because that. The apostle here is showing that it was right to condemn men for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart. When they knew God. Greek, knowing God. That is, they had an acquaintance with the exist-given over to their own vain and wickence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had travel-indulgence to its own sinful desires. led extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual Sys-1 Neither were thankful. The oblitem, and by Bishop Warburton in the gation to be thankful to God for his Divine Legation of Moses. Yet the mercies, for the goodness which we knowledge of this great truth was not experience, is plain and obvious. Thus communicated to the people. It was we judge of favours received of our confined to the philosophers; and not fellow-men. The apostle here clearly improbably one design of the mysteries regards this unwillingness to render celebrated throughout Greece was to gratitude to God for his mercies as keep up the knowledge of the one one of the causes of their subsequent true God. Gibbon has remarked that corruption and idolatry. The reasons "the philosophers regarded all the of this are the following. (1.) The popular superstitions as equally false; effect of ingratitude is to render the the common people as equally true; heart hard and insensible. (2.) Men and the politicians as equally useful." seek to forget the Being to whom they This was probably a correct account are unwilling to exercise gratitude. of the prevalent feelings among the (3.) To do this, they fix their affecancients. A single extract from Ci- tions on other things; and hence the cero (de Natura Deorum, lib. ii. c. 6) heathen expressed their gratitude not will show that they had the know-to God, but to the sun, and moon, and ledge of one God. "There is some-stars, &c., the mediums by which thing in the nature of things, which the mind of man, which reason, which human power cannot effect; and certainly that which produces this must be better than man. What can this be called but God?" Again (c. 2), "What can be so plain and mani God bestows his favours on men. And we may here learn that an unwillingness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart. But became vain. To become vain, with us, means to be elated, or a imaginations, and their foolish | be wise, they became fools, heart was darkened: 23 And changed the glory of 22 Professing themselves to the uncorruptible God into an a Jer.8.8,9. is substantially the process by which men wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then "find no end in wandering mazes lost," and sink into the depths of heresy and of sin. 22. Professing themselves to be wise. This was the common boast of the philosophers of antiquity. The very word by which they chose to be called, philosophers, means literally lovers of wisdom. That it was their boast that they were wise, is well known. Comp. ch. i. 14. 1 Cor. i. 19, 20, 21, 22; iii. 19. 2 Cor. xi. 19. or self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous in their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind farther and farther from the truth respecting God. Imaginations. This word means properly thoughts, then reasonings, and also disputations. Perhaps our word, speculations, would convey its meaning here. It implies that they were unwilling to honour God, and being unwilling to honour him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. They became fools. Comp. Jer. viii. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive. And their foolish heart. The word heart is not unfrequently used to denote the mind, or the understan ing. We apply it to denote the affections. But such was not its common use among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place. See Eph. i. 18. Rom. ii. 15. 2 Cor. iv. 6. 2 Pet. i. 19. The word foolish means literally that which is without understanding. Matt. xv. 16. Was darkened. Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is, (1.) That men had the know-him as an object of worship for idols. ledge of God. (2.) That they refused to honour him when they knew him, and were opposed to his character and government. (3.) That they were ungrateful. (4.) That they then began to doubt, to reason, to speculate, and wandered far into darkness. This D 8, 9. They became really foolish in their opinions and conduct. There is something particularly pungent and cutting in this remark, and as true as it is pungent. In what way they evinced their folly, Paul proceeds immediately to state. Sinners of all kinds are frequently spoken of as fools in the Scriptures. In the sense in which it is thus used, the word is applied to them as void of understanding or moral sense; as idolaters, and as wicked. Ps. xiv. 1. Prov. xxvi. 4; i. 17. 22; xiv. 8, 9. The senses in which this word here is applied to the heathen are, (1.) That their speculations and doctrines were senseless; and (2.) That their conduct was corrupt. 23. And changed. This does not mean that they literally transmuted God himself; but that in their views they exchanged him; or they changed They produced, of course, no real change in the glory of the infinite God, but the change was in themselves. They forsook him of whom they had knowledge (ver. 21), and offered the homage which was due to him, to idols. The glory. The majesty, the honour, image" like to corruptible man, | beasts, and creeping things. and to birds, and four-footed 24 Wherefore God also gave a Isa.40.18,26. Ezek.8.10. &c. This word stands opposed here to the degrading nature of their worship. Instead of adoring a Being clothed with majesty and honour, they bowed down to reptiles, &c. They exchanged a glorious object of worship for that which was degrading and humiliating. The glory of God, in such places as this, means his essential honour, his majesty, the concentration and expression of his perfections, as the glory of the sun (1 Cor. xv. 41) means his shining, or his splendour. Comp. Jer. ii. 11, and Ps. cvi. 20. The uncorruptible God. The word uncorruptible is here applied to God in opposition to man. God is unchanging, indestructible, immortal. The word conveys also the idea that God is eternal. As he is incorruptible, he is the proper object of worship. In all the changes of life, man may come to him, assured that he is the same. When man decays by age or infirmities, he may come to God, assured that he undergoes no such change, but is the same yesterday, to-day, and for ever. Comp. 1 Tim. i. 17. ¶ Into an image. An image is a representation or likeness of any thing, whether made by painting, or from wood, stone, &c. Thus the word is applied to idols, as being images or representations of heavenly objects. 2 Chron. xxxiii. 7. Dan. iii. 1. Rev. xi. 4, &c. See instances of this among the Jews described in Isa. xl. 18-26, and Ezek. viii. 10. To corruptible man. This stands opposed to the incorruptible God. Many of the images or idols of the ancients were in the forms of men and women. Many of their gods were heroes and benefactors, who were deified, and to whom temples, altars, and statues were erected. Such were Jupiter, and Hercules, and Romulus, &c. The worship of these heroes thus constituted no small part of their idolatry, and their images would be of course representations of them in hu b Ps.81.12. 2Thess.2.11. man form. It was proof of great degradation, that they thus adored men with like passions as themselves; and attempted to displace the true God from the throne, and to substitute in his place an idol in the likeness of men. And to birds. The ibis was adored with peculiar reverence among the Egyptians, on account of the great benefits resulting from its destroying the serpents which, but for this, would have overrun the country. The hawk was also adored in Egypt, and the eagle at Rome. As one great principle of pagan idolatry was to adore all objects from which important benefits were derived, it is probable that all birds would come in for a share of pagan worship, that rendered service in the destruction of noxious animals. And four-footed beasts. Thus the ox, under the name apis, was adored in Egypt; and even the dog and the monkey. In imitation of the Egyptian ox, the children of Israel made their golden calf, Ex. xxii. 4. At this day, two of the most sacred objects of worship in Hindoostan are the cow and the monkey. And creeping things. Reptiles. "Animals that have no feet, or such short ones that they seem to creep or crawl on the ground." (Calmet.) Lizards, serpents, &c. come under this description. The crocodile in Egypt was an object of adoration, and even the serpent. So late as the second century of the Christian era, there was a sect in Egypt, called Ophites from their worshipping a serpent, and who even claimed to be Christians. (Murdock's Mosheim, vol. i. p. 180, 181.) There was scarcely an object, animal or vegetable, which the Egyptians did not adore. Thus the leek, the onion, &c. were objects of worship, and men bowed down and paid adoration to the sun and moon, to animals, to vegetables, and to reptiles, Egypt was the source of the views of ! religion that pervaded other nations, |