righteousness: him. ver. 19 Because that which may be 19. Because. The apostle gives a reason why men were exposed to retribution, for hindering or impeding the progress of truth. Had they been entirely ignorant of the truth, and unable to discover it, they would not have been guilty. But he declares that they had the means of obtaining knowledge, and that they had in fact obtained it. And therefore, or because of this fact, they were unrighteous in concealing it. T That which may be known of God, &c. Concerning Socrates, see unwise. Paul esteemed it his duty to 21, note 2; and with respect to Plato, declare the whole truth; and he conhe held that the knowledge of the one sidered concealment of it to be a crime. God was not to be divulged. See "I take you to record, this day, that I Euseb. Præpar. Evang. lib. xi. c. 9. am pure from the blood of all men : for And in his Timæus, he says expressly, I have not shunned to declare unto you It is neither easy to find the Parent all the counsel of God." Acts xx. 26, of the universe, nor safe to discover 27. "Necessity is laid upon me ; yea, him to the vulgar when found.' The woe is unto me, if I preach not the same conduct was observed of Seneca, gospel." I Cor. ix. 16. Let those who as Augustine hath proved from his conceal the truth, through fear, and writings." Macknight. The race of who thus unrighteously hinder its progthose who thus hold the truth in un-ress, ponder the meaning of the parable righteousness, or who unrighteously concerning the man who concealed his hinder the progress of divine truth talent in a napkin. Luke xix. 12-27. among men, is not yet wholly extinct. There yet remain not a few who adopt substantially the maxim of Plato, that it is neither easy to ascertain the character and purposes of the Father of spirits, nor safe to communicate the truth to the vulgar when ascertained. Fears are expressed that the common people would be injured, as to their moral character, if they were made acquainted with the purposes of God in regard to their future condition. Hence the truth is withheld from them. One religion is embraced for private use in the closet, or for the edification of a select circle; and another, for public ministration to the multitude. It were well for such persons to consider whether they are not properly comprehended by the apostle among those against whom the wrath of God is revealed. It were well that they should bring their conduct to the test of our Lord's command: "What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops." Matt. x. 27. The idea that a knowledge of divine truth would be injurious to mankind is utterly preposterous. Our Saviour declared, "To this end was born, and for this cause came I into the world, that I should bear witness to the truth." John xviii. 37. And yet some of his professed followers are apprehensive that the truth would injure men, if it should be clearly perceived and embraced. Not such were the apostles of our Lord. They bore an open testimony to the truth, both to Jew and Gentile, both to Greek and Barbarian, both to the wise and the See We are not to understand that the perfect character of God is plainly written on the face of nature; but only that so much is there displayed, that men are inexcusable if they do not recognize and worship him. The existence and wisdom and power of God, and to a sufficient extent his goodness and justice also, are discoverable from his works. His peculiar relationship to men, as their Father, and the blessings he will bestow on his children, however, were reserved to be revealed through his Son. note on Matt. xi. 27. The extent to which the apostle asserted that knowledge was attainable from nature' is particularly specified in the succeeding verses. That men, by the light of nature alone, cannot attain a perfectly accurate knowledge of the divine character, is evident from the fact that the wisest philosophers made so little progress. Yet they manifestly did acquire some just ideas concerning God; and it was for concealing these from the people that they were guilty and punishable. The common people also shared this guilt, to a certain extent. The apostle, in the next verse, known of God, is manifest in them; for God hath shewed it unto them. asserts their capability to know the truth. Had they not regarded the instructions of their leaders and teachers more highly than the testimony of God written on his works, they would not have abandoned themselves to gross idolatry. "Although the Gentiles had no written revelation, yet what may be known of God is everywhere manifest among them, God having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations, observable in the constitution and parts of the universe; especially his eternal power and universal dominion and providence; so that they cannot plead ignorance in excuse of their idolatry and wickedness."-Taylor. The truths peculiar to the gospel, however, were not thus to be learned, but were properly the subject of a special revelation. ¶ Is manifest in them. Rather, is manifest among them, or known by them. For God hath showed it unto them. Or, made it to appear to them; made it known to them. The means by which this knowledge of God was communicated to the Gentiles are specified in the next verse. 20 For the invisible things of him from the creation of the world can see." 1 Tim. vi. 16. The natural eye cannot discern spiritual objects. But, although God and his perfections are invisible to mortal sight, their existence is legibly written on his works, which may be seen and read of all men. The invisible things specially referred to in this place are named by the apostle in what follows. ¶ From the creation of the world. Some interpret this to mean that the creation of the world manifested the power and divinity of God; that these might be learned from the creation of the world. This seems not very probable; for no man witnessed the creation of the world; nor, perhaps, could any one have known, with certainty, that it was created, except by revelation. The apostle seems to refer to evidence which was open to the inspection of all men. Hence it is more probable that another, and, indeed, the general interpretation, is correct; namely, that from the time when the world was created, or ever since the creation of the world, the invisible things of God had been manifest in his works. ¶ Being understood by the things that are made. The evident marks of design, in all the works of nature, clearly indicate an intelligent author. The regular movements of its vast machinery as clearly indicate power. course, it is not to be supposed that the ancient heathen had so accurate knowledge of those works, and of that machinery, as modern science has discovered. Yet they had enough to convince them that a superior being existed. Even the most savage tribes acknowledged so much. Their guilt consisted in reading the testimony so negligently as to mistake the character of God, or in concealing or disregarding it, when truly discovered. Even his eternal power. Power is, perhaps, the first lesson learned from the works of creation. And so universally is this lesson learned, that the most benighted races of men have acknowledged their subjection to some unseen power, which might affect them for good or for evil. The ancient philosophers well comprehended the existence of power above man. They had not studied the works of nature entirely in vain. Their guilt.con 20. The general idea embraced in this verse is, that the existence, power, and providence of God, are so clearly manifested in his works, that there is no excuse for the ignorance of men possessing ordinary powers of mind; for, by due attention to his works, they might readily perceive the handiwork of divinity. God "left himself not without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." Acts xiv. 17. The goodness of God is discoverable in his ordinary providences, so that men are without excuse for their unthankfulness. Ver. 21. T The invisible things of him. His existence, namely, and many of his attributes. "No man hath seen God at any time." John i. 18. He "only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor Of are clearly seen, being understood | so that they are without excuse : by the things that are made, even 21 Because that, when they his eternal power and Godhead; knew God, they glorified him not attributes, were sufficiently manifest. If they failed to acknowledge and worship him, as they did fail, the cause of their delinquency must be sought elsewhere. It is implied here that inability to attain a knowledge of God would have been an excuse for neglecting to worship him. He requires of men according to what they have, or according to their ability. Thus it is not accounted as a crime, that those who have never heard the gospel do not believe in the Lord Jesus Christ; for sisted not in their inattention, nor in their lack of success. They clearly saw the evidence of divine power. They were guilty, because they misled the common people to worship idols instead of the true God; and because they disregarded the requirements of his justice, manifested also in his providences. ¶ And Godhead. This word does not occur elsewhere in the Scriptures. It is generally understood to mean the divinity, or deity, of God-his divine nature. "It proves the truth, that the supremacy, or supreme divinity," how shall they believe in him of of God was exhibited in the works of whom they have not heard?" Ch. x. creation, or that he was exalted above 14. But when the evidence is distinctly all creatures and things. It would not made known, then are men without exbe proper, however, to press this word, cuse, if they do not acknowledge the as implying that all that we know of truth, and act in conformity to it. If God by revelation was known to the the ancient heathen were thus inexheathen; but that so much was known cusable, how much more are those who as to show his supremacy, his right to slight the clearer evidences of the divine their homage, and, of course, the folly existence, revealed in the gospel, and and wickedness of idolatry. This is all demonstrated by scientific investigations. that the argument of the apostle de- 21. Because that, &c. The crime of mands; and, of course, on this princi- idolatry is specially alleged, for which ple the expression is to be interpreted." men had no excuse. Having a compeBarnes. It would seem, however, tent knowledge of God, they were inexthat, besides mere power and suprem-cusable for withholding honor from acy, the apostle included the goodness him, and giving his glory to another. of God among his invisible things man- ¶ When they knew God. Or, knowing ifested by his works. Else why allege | God. In the preceding verses, the it as a crime, that the people were not apostle has alleged that the more cultithankful? Ver. 21. The sacred writers vated among the heathen, their relioften appeal to the works of nature in gious teachers, so to speak, must have proof of the divine goodness. Our acquired knowledge of God from his Lord illustrated that goodness, and its works; and that the common people impartiality, in the same manner. He would have shared that knowledge, had exhorted his disciples to love even their they not been unrighteously misled by enemies, and to do good, "that ye may those who impeded the progress of be the children of your Father which is truth. The guilt charged in this verse, in heaven; for he maketh his. sun to therefore, rested chiefly on the more rise on the evil and on the good, and enlightened. They actually knew God; sendeth rain on the just and on the yet they failed to perform their duty to unjust." Matt. v. 45. So that, although him. Those who were ignorant of him, God reserved the "fulness of the bless-through their own neglect to use the ing" of his grace to be revealed through his Son, we may believe that the general characteristics of his goodness are legibly imprinted on his works of creation and providence. T So that they are without excuse. They could not plead ignorance of God's existence, as an excuse for not worshipping and obeying him. His existence, and his means within their reach for acquiring as God, neither were thankful, but and their foolish heart was darkbecame vain in their imaginations, - worship him publicly as the maker and governor of the universe; of which worship, a principal part is to give him thanks, as the author of all good things mankind enjoy. The apostle having, blamed the Greek legislators, ver. 1820, for concealing from the people the knowledge which they had attained of the true God, he here condemned them, because, although they knew the absurdity of polytheism, they established it by their laws, as the religion most proper for the vulgar, and joined them in all the impious and obscene rites of worship which they practised.”. Macknight. They taught men to worship the creature rather than the creator; the instrument or medium of good, rather than its author. The whole system of idolatry is here condemned, which, beginning with the worship of the sun, moon, and other heavenly bodies, gradually degenerated to the worship of the meanest reptiles, of "creeping things," and of stocks and stones. Neither were thankful. The gratitude due to God for all the blessings of life was withheld, and the blessings were reputed to be derived from other sources. Those who had knowledge of the Fountain of good concealed it; those who had not, neglected to acquire it; and all were insensible, or at least silent, in regard to any obligation of gratitude to God. No public thanksgivings were rendered to him. Hymns of praise were composed in honor of idols, some of which are still extant; but none in honor of the true God. When men cease to be thankful to God, as the giver of every good gift and every perfect gift, they readily lose sight of their obligation to obey him. The restraints of gratitude and reverence being removed, apostasy and moral degradation follow as a natural consequence. Became vain in their imaginations. Or, foolish in their speculations. It is generally supposed that the apostle here refers especially to the reasonings or speculations of men concerning the origin of "the things that are made." Unwilling to ascribe them to the creative energy and benevolent wisdom of God, they introduced a complicated system of idolatry, through ened. The philoso which the worship due to the creator should be rendered to the creature. This seems, from the context, to be the special vanity, or folly, which resulted from a lack of reverence and thankfulness to God. "What it is to become vain, in the scripture language, one may see in these words: And they followed vanity, and became vain, and went after the heathen, and made to themselves molten images, and worshipped all the host of heaven, and served Baal.' 2 Kings xvii. 15, 16. And, accordingly, the forsaking of idolatry and the worship of false gods is called, by St. Paul, turning from vanity to the living God.' Acts xiv. 15.” — Locke. T Their foolish heart was darkened. The word heart is used sometimes to denote the affections, and sometimes the intellect. It is here used in the latter sense. phers, by teaching falsehood instead of truth, and the common people, by giving heed to their fables, became vain in their speculations, and their understanding was obscured. By long intercourse with falsehood, they became more familiar with it than with the truth. As a just retribution for deception on the one part, and of indolenco on the other, God suffered them all to become enveloped in darkness, so that even the wisest, as well as the vulgar, suffered through the pernicious influence of their own institutions. Indulgence in sin naturally impairs the power of conscience, and renders it less sensitive, when in contact with pollution. 1 Tim. iv. 2. So, by long-continued efforts to make falsehood appear like truth, the mind becomes clouded and darkened, and partially insensible to the difference between truth and falsehood, so that evidence ceases to produce conviction. Such was, doubtless, the condition of many to whom the apostle here refers. They had abused their understanding, by concealing the true God, and devising schemes for the worship of false gods. As a natural consequence, they lost that clearness of conception which they formerly enjoyed, and even became doubtful whether there were any supreme divinity. 22 Professing themselves to be wise, they became fools, 22. Professing themselves to be wise. With a mock humility, they generally declined to arrogate the title of wise men, but called themselves lovers of wisdom, or philosophers. Yet it is well known that they assumed to possess all the wisdom which was extant. "This wisdom, which was not wisdom, was the rock on which the Greeks split in their rejection of the gospel, as previously in their construction of a cruel and licentious mythology. To men seeking after such wisdom, the cross of Christ was foolishness. 1 Cor. i. 22, 23. These ancient systems of false philosophy have largely infected Christian theology, and perverted the truth as it is in Jesus. It will be long before the church will outgrow entirely the errors which have been superadded to the simplicity of Christ by the pantheistic and scholastic schools of the ancient masters. Men still draw their ideas of the nature of God and man from Plato, Aristotle, Philo, and Augustine, more than from the New Testament." Livermore. T They became fools. This epithet is appropriate to persons destitute of true wisdom; and it is here so used. Professing to be wise, the philosophers were led astray by their own vain imaginations, until they became comparatively blind to the truth. The result was a system of mythology and idolatry, described in the next verse. Whether the philosophers believed the fables which they taught, or not, they shared in the rites prescribed for idolatrous worship. The word fools has another signification, equally applicable in this place, and equally manifested in worshipping idols instead of the true God. It denotes men who are destitute of a truly religious spirit. In this sense it often occurs in the Old Testament. This kind of folly is generally accompanied by debasement and degradation of the moral sense. The professed wise men here mentioned became corrupted by their own follies. They forsook God, and followed idols. As a natural consequence, they became guilty of as scandalous vices as ever disgraced humanity. Historians assert that the most vile crimes mentioned in the black catalogue which follows were practised by some of the 23 And changed the glory of the uncorruptible God into an most eminent philosophers, in the apostolic age, as well as before and afterwards. There are those in the present day who profess to be wise beyond the wisdom of the ancient philosophers. They are not content to transfer to images the worship due to God alone, ver. 23; but they regard it as the highest wisdom to deny the existence of God, or of any being whatever entitled to the homage of man. "Professing themselves to be wise," they have been conducted by their wisdom to the precise conclusion at which fools arrived many centuries ago: "The fool hath said in his heart, There is no God." Ps. xiv. 1. 23. And changed the glory. They transferred to images, or attributed to them, the glory which belongs only to God. They taught the people that these images, or the objects which they represented, were worthy of worship. They joined in the rites and ceremonies prescribed for such worship. And they became partakers of the vices and crimes which naturally resulted from those idolatrous practices. The real change effected was in themselves. They forsook God, and joined themselves unto idols. Of the uncorruptible God. The same word is rendered immortal, 1 Tim. i. 17. It denotes, however, moral purity rather than perpetual existence. See note on ch. ii. 7. That such is its meaning here, is manifest from its being placed in contrast with the opposite epithet applied to men and other objects, to whom moral as well as physical corruption is attributed. The idea is, that God is the proper object of worship, not merely because he liveth forever, and is always able to save to the uttermost all who confide in him, but because his infinite moral purity is worthy of universal homage and adoration. T Into an image. This word is generally applied to carved or graven representations of objects; but it is also applicable to pictures. Very likely, at first, the people were taught to worship, not the image, but the object which it represented. But they came gradually, and not unnaturally, to regard the image as sacred, and worthy of veneration. T Like to corruptible man. Many of the heathen gods were deified men, regarded as bene |