The concept that God's existence is manifest to all of humanity is a crucial tenet in Christian theology, particularly as it pertains to the doctrine of general revelation. The Apostle Paul, in his Epistle to the Romans, expounds on this very theme. He states, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them because God has shown it to them. His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse" (Romans 1:18-20, ESV).
The Apostle's argument is that God's "invisible attributes" are discernible through the created order. The word ἀόρατα "invisible attributes" refers to those qualities of God that are not readily visible but are nonetheless real and can be "clearly perceived" (καθοράω). The original Greek word καθοράω "kathorao" suggests a clear, unambiguous perception. It is a compound verb formed from the preposition κατά "kata," which often implies intensity or thoroughness, and the verb ὁράω "horao," which means "to see." In the New Testament, καθοράω is used to indicate a clear, unambiguous, or thorough perception or vision. The term suggests more than a casual glance; it implies a focused, penetrating gaze that leads to understanding or realization. This is not a vague or nebulous awareness but a concrete understanding that leads to the inescapable conclusion of a Creator (Moo, Douglas J. "The Epistle to the Romans." The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996).
In the context of Romans 1:20, where the Apostle Paul states that God's "invisible attributes, namely, his eternal power and divine nature, have been clearly perceived καθοράω, ever since the creation of the world, in the things that have been made," the use of καθοράω underscores the clarity and unmistakability of God's general revelation through nature. The implication is that the natural world provides a clear, unequivocal testimony to God's attributes, leaving humanity "without excuse" for not acknowledging Him.
The use of καθοράω in this passage is significant for its theological implications. It suggests that general revelation is not vague or ambiguous but is sufficiently clear for individuals to perceive God's eternal power and divine nature. This aligns with the understanding that general revelation serves as an initial point of contact, inviting humanity to seek God more deeply through special revelation, ultimately leading to a saving knowledge of Him.
In its complexity and beauty, the natural world is a testament to God's "eternal power and divine nature." Whether it is the resilience of an ancient oak tree, the vast expanse of the cosmos filled with stars, or the intricate social structures of an ant colony, all of creation points towards its Creator. Augustine of Hippo, one of the early Church Fathers, observed that the natural world is like a "first book" that reveals God to humanity (Augustine, "Confessions," Book X, Chapter 6).
Moreover, Paul's assertion aligns with the broader scriptural narrative. The Psalmist declares, "The heavens declare the glory of God, and the sky above proclaims his handiwork" (Psalm 19:1, ESV). This is not a passive but an active declaration, an ongoing testimony to God's grandeur and majesty. The early Church Father, John Chrysostom, in his "Homilies on the Epistle to the Romans," emphasized that this revelation is so clear that humans are "without excuse" for not recognizing God (Chrysostom, "Homilies on Romans," Homily IV).
The purpose behind this general revelation is salvific in nature. As Paul writes to Timothy, "[God] desires all people to be saved and to come to the knowledge of the truth" (1 Timothy 2:4, ESV). God's revelation in nature serves as an initial point of contact, an invitation to seek Him more deeply. It is a universal call, extending to all of humanity, irrespective of cultural, geographical, or historical contexts.
The notion that God's attributes and existence are discernible through the natural world is a recurrent theme in the Judeo-Christian Scriptures. This concept is not confined to the New Testament but is also deeply rooted in the Hebrew Bible. The idea that the heavens and nature bear witness to God is a form of general revelation, which serves as a universal testimony to God's existence and attributes.
The Psalms are particularly rich in this regard. Psalm 19:1-4 states, "The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world" (ESV). The psalmist employs poetic language to describe how the heavens are a continual, eloquent testimony to God's glory. The Hebrew word מְסַפְּרִים "mesapperim," translated as "pours out speech," suggests a continuous, overflowing declaration. This is not a silent or passive testimony but an active, ongoing proclamation (Kidner, Derek. "Psalms 1–72: An Introduction and Commentary." Tyndale Old Testament Commentaries. Downers Grove: InterVarsity Press, 1973).
Another significant passage is found in Psalm 104, which is an extended meditation on God's creation. The psalmist writes, "O Lord, how manifold are your works! In wisdom have you made them all; the earth is full of your creatures" (Psalm 104:24, ESV). The psalm describes various aspects of creation—from the celestial bodies to the earth's various terrains and the creatures that inhabit them—as a display of God's wisdom and providence.
Job 12:7-10 also speaks to this theme: "But ask the beasts, and they will teach you; the birds of the heavens, and they will tell you; or the bushes of the earth, and they will teach you; and the fish of the sea will declare to you. Who among all these does not know that the hand of the Lord has done this? In his hand is the life of every living thing and the breath of all mankind" (ESV). Here, the text suggests that all of creation is aware of its Creator, and by observing nature, humans can come to a similar realization.
The New Testament also contributes to this theme. In Acts 14:17, Paul and Barnabas tell the people of Lystra that God "did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness" (ESV). Here, the "witness" of God is seen in the regularity and provision of the natural world, which testify to God's goodness and providential care.
Early Church Fathers also recognized this theme. Basil of Caesarea, in his "Hexaemeron," a series of nine homilies on the six days of creation, elaborates on how the natural world is a reflection of God's wisdom and power (Basil of Caesarea, "Hexaemeron," Homily I).
However, it is crucial to note that while general revelation makes God's existence evident, it does not provide a means for salvation. It serves to make humanity aware of God, but it is through special revelation—Scripture and, ultimately, Jesus Christ—that one comes to a saving knowledge of God. Jesus Himself states, "I came that they may have life and have it abundantly" (John 10:10, ESV).
The evidence of the Lord in the natural world serves as a universal testimony to God's existence, aimed at leading humanity to a saving knowledge of Him. This aligns with the broader evangelical understanding that while general revelation is sufficient for the knowledge of God's existence, it is through special revelation that one comes to a saving relationship with Him. Therefore, the next time one encounters evidence of the Lord in the natural world, it should serve as a reminder of God's existence and His desire for a deeper, saving relationship with humanity.
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