How are God's invisible attributes clearly seen in creation (Romans 1:20)?

Creation should, indeed, speak, and its voice be heard. What is invisible in the Creator should be and is seen, and seen clearly, being understood by the things that are made—even His eternal power and Godhead—not, indeed, His grace, or truth, or love, but infinite power and design, so much so that people are left thus without excuse. (See Romans 1:20.) Creation declares the power of God. It does not reveal what He is in Himself—His nature—but to any, except those wilfully blind, it is evidence sufficient of the existence of a Creator-God!

"Because what is to be known of God is manifest among them, for God has manifested it to them. For the invisible things of him from the world's creation are perceived, being understood by his work, both his eternal power and divinity, so that they should be inexcusable." The general force is plain. A few expressions may call for more detailed explanation. Τὸ γνωστόν means here, I think, not the knowledge (ἡ γνῶσις) or what was known of God, but, as the English Version, "that which may be known" of Him. It is the knowable rather than the known. The evidence was ample and distinct, but their eyes were dull. Next, I see no sufficient ground to take the phrase ἐν αὐτοῖς in an emphatic sense, but in one more general. Had self-knowledge been appealed to, as many conceive, it appears to me that the proper word for subjective knowledge must have been employed, and, further, the reflexive pronoun. It was expressly an objective character of knowledge which lay open in the midst; and this is confirmed by the added intimation — "for God manifested it to them," not the action of conscience, which finds its more appropriate place in Romans 2 where moral perception and conduct is discussed.

But how did God manifest to men what may be known to Him? This is answered in verse 20. For His invisible things, not all of course, but His eternal power and divinity, since the creation of the world, are perceived, being mentally apprehended by His works. The things He made were before all eyes, and, as we know, did not fail to produce convictions far above the ordinary strain of human thought prostrated by superstition and bewildered by philosophy: so much so that even the famous positivist of ancient times could not write his treatise on the world without affirming that "God, though He is invisible to every mortal being, is seen from the works themselves."

320 We see, then, that as the Person of Christ was placed in the foreground as the first, the second main subject of the epistle is the righteousness of God revealed upon the principle of faith, so that it is for all, and to be received through faith, and thus appropriated by the soul. What made this righteousness necessary is the universal sinfulness of man, for the wrath of God has been revealed against all ungodliness and unrighteousness of men who possess the truth in unrighteousness. With regard to the heathen, the apostle gives two reasons for this wrath. First, the testimony of creation (vers. 19, 20); and, secondly, that, knowing God, they did not wish to retain Him in their knowledge but preferred idolatry (v. 21-24). For the invisible things of Him are seen, that is, His eternal power and Godhead, perceived by the things that are made from the creation of the world; so that what can be known of God is manifested among them, and consequently they are without excuse (v. 20). This does not imply that they know God according to His nature, but that they should have known Him as Creator; unless one is blind, a Creator is seen in the creation.

(Vv. 19-20) The witness of creation. "From the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, so as to render them inexcusable" (N.Tn.) Having the full light of revelation, which throws into the shade every other testimony, we are in danger of forgetting how great is the witness to God in creation. Men, alas, show their impiety by pouring contempt on every witness to God. The evolutionist seeks to explain creation by what he considers natural laws, and thus would eliminate from creation all witness to God. The modernist would seek to rob us of all knowledge of God, by leaving us without a revelation from God.

In spite of the infidelity of man's heart, whether it betrays itself in evolution or modernism, the Creation remains, and the Psalmist declares, "The heavens declare the glory of God, and the firmament shows his handiwork". While creation in all its parts declares the eternal power and divinity of God, it is not a little significant, that, the inspired writer of Psalm 19, speaks of parts of the creation which man has no power to touch or corrupt. He speaks of the unceasing procession of day and night, and of the perpetual circuit of the sun. In God's estimate, so powerful and convincing is this witness to His power and divinity, that it leaves men without excuse.

The testimony of creation renders man inexcusable, but it does not bring to him the knowledge of God. God's power is seen in the creation, but God Himself is only known in the Person of the Son. Man is a sinner, and at a distance from God by sin, and the pretence of worshipping God and communing with Him in the works of His hands ignores the sinful condition of man, his guilt, and the need of salvation. There can be no true worship of God apart from Christ; and the soul must first know God through the Gospel before it can approach Him in worship.

Revelation, beloved brethren, I am happy to think that you will fully agree with me, is the key to every thing in nature. I do not mean, of course, that nature is absolutely dumb without it. If I said so, I should be contradicting revelation. "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." "The heavens declare the glory of God, and the firmament showeth His handiwork. Day unto day showeth speech, and night unto night telleth knowledge." True, surely, all that is. What I mean is, that while parts of the lesson of creation are thus learned, they are but fragments of comparatively external knowledge. To the whole as a whole, and to the deepest, fullest, sweetest, of all its teachings we must remain strangers, except we will take revelation to introduce us to them. And if we would do this, what preachers would all things about us become? How would all things be transfigured for us!

The testimony of creation to the glory of God remains before men, witnessing to "His eternal power and Godhead; so that they are without excuse" (Rom. 1:20). God's love is not to be discovered in the works of His hands; there we see His divinity, His majesty and power; yet, though God's glory in creation is seen by the mortal eye, it can only be discerned as God's glory by the eye of faith, for it is "through faith we understand that the worlds were framed by the word of God" (Heb. 11:3). In viewing the light of the sun, or the beautiful colours of a flower, the natural man can only see what belongs to nature, but in them the man of faith discerns the handiwork of God.

Even apart from the revelation that God has given in His word, the creation bears witness to God’s “eternal power and divinity” (Rom. 1:20), which leaves man without excuse. Although men are amazed at the wonders of creation, without faith in God, they are unable to apprehend what the creation displays of Him. One who is born of God, viewing the workmanship of God in creation, can exclaim with the Psalmist, “The heavens declare the glory of God; and the firmament shows His handiwork” (Psalm 19:1). This is indeed divine revelation but it is what any one can see for himself if he has right thoughts of God.

First: If it is claimed that there are men who do not even know that there is a divine Being, he shows the claim cannot be allowed. Creation, both as a whole and in detail, is incessantly declaring there is a Creator, a God over all. It is a demonstration of both the eternal power and divinity of the Maker of all things. The responsibility and accountability of the intelligent finite creature is involved in this testimony of creation. No one, then, can excuse himself for violating the nature and character of his relation to the Creator — a creation of which he knows himself to be a part. As rational beings, all men owe subjection to their Creator, and sin in every form is in violation of this subjection, but no valid excuse can be made. No plea for violating creation's witness will stand. It is inexcusable guilt (vers. 19, 20).

1916_159 Of the Gentiles it first speaks, showing that that which was "knowable" of God from the testimony of created things, contained a voice for any listening ear, wherever or whenever found. "Because that which may be known of God is manifest in them, for God hath showed it unto them. 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." Creation, open to the observation of all, is full of manifestation of God. Above and around man there are strewn in abundance evidences of a divine, hand at work, and the most darkened, one would say, would have real trouble to escape the conviction of a wisdom and power therein displayed nothing less than divine. Yet, widespread, continuous, and eloquent as is its testimony, men have not so read God's plain speech in it. And, remark, it is no mistaken reading of the evidence merely that we must lay to man's account, but the wholesale rejection of it. There was little room left, one would think, for mistake, had not the hearts of men been really desirous of some alternative signification. Yet just there it lies. Anyone or anything but Him they would willingly invest with the glory of such handiwork. They say unto God — "Depart from us, for we desire not the knowledge of thy ways." Yet, even in face of this want of desire after God, these silent witnesses remain, to be accusers, if nothing more; and the sum of their accusation here is that ungodly men are "without excuse." This witness of creation to the great Originator and Sustainer of all, infinite in His might and wisdom, is fact beyond challenge or dispute. Designed so to testify to man, legitimately therefore is it to be reckoned as one more instance of truth bestowed, of truth resisted.