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The invisible things of him - His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity showing his omnipotence, their vast variety and contrivance, his omniscience; and their adaptation to the most beneficent purposes, his infinite goodness and philanthropy.

His eternal power - αιδιος αυτου δυναμις, That all-powerful energy that ever was, and ever will exist; so that, ever since there was a creation to be surveyed, there have been intelligent beings to make that survey.

And Godhead - θειοτης, His acting as God in the government and support of the universe. His works prove his being; the government and support of these works prove it equally. Creation and providence form a twofold demonstration of God,

1st. in the perfections of his nature; and,

2ndly. in the exercise of those perfections.

For the invisible things of him - The expression “his invisible things” refers to those things which cannot be perceived by the senses. It does not imply that there are any things pertaining to the divine character which may be seen by the eye; but that 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, etc. 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; compare Mark 10:6; Mark 13:19; Mark 16:5; Romans 1:25; 2 Corinthians 5:17; Galatians 6:15; Colossians 1:15, Colossians 1:23; Hebrews 4:13; Hebrews 9:11; 1 Peter 2:13; 2 Peter 3:4; Revelation 3:14. 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 understood - 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; compare Hebrews 11:3. This means, not by the original “act” of creation, but by the continual operations of God in his Providence, by his doings, ποιήμασιν poiēmasinby 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 everything 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 pagan, with their imperfect views of creation and of astronomy; compare Psalm 19:1-14. 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 object 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 proof 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 used elsewhere 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 pagan; 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 that they are without excuse - God 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 people 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 people 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; compare Isaiah 44:8-10. 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, respecting that great multitude in Christian 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 pagan, 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 people, than this sad forgetfulness of Him that made the heavens, even amid all the wonders and glories that have come fresh from the hand of God, and that everywhere speak his praise.

Licentiousness the Special Sin—A terrible picture of the condition of the world has been presented before me. Immorality abounds everywhere. Licentiousness is the special sin of this age. Never did vice lift its deformed head with such boldness as now. The people seem to be benumbed, and the lovers of virtue and true goodness are nearly discouraged by its boldness, strength, and prevalence.³ CG 440.1

I was referred to Romans 1:18-32, as a true description of the world previous to the second appearing of Christ.⁴ CG 440.2

It is sin, not trial and suffering, which separates God from His people and renders the soul incapable of enjoying and glorifying Him. It is sin that is destroying souls. Sin and vice exist in Sabbathkeeping families.⁵ CG 440.3

I love the beautiful flowers. They are memories of Eden, pointing to the blessed country into which, if faithful, we shall soon enter. The Lord is leading my mind to the health-giving properties of the flowers and trees.¹⁶ AH 147.1

Provide Ventilation, Sunlight, and Drainage—In the construction of buildings, whether for public purposes or as dwellings, care should be taken to provide for good ventilation and plenty of sunlight. Churches and schoolrooms are often faulty in this respect. Neglect of proper ventilation is responsible for much of the drowsiness and dullness that destroy the effect of many a sermon and make the teacher's work toilsome and ineffective. AH 148.1

Of God's Love and Character—Mothers ... should not be so engrossed with the artificial and burdened with care that they cannot have time to educate their children from God's great book of nature, impressing their young minds with the beauties of opening buds and flowers. The lofty trees, the lovely birds caroling forth their happy songs to their Creator, speak to their senses of the goodness, mercy, and benevolence of God. Every leaf and flower with their varied tints, perfuming the air, teach them that God is love. All that is good and lovely and beautiful in this world speaks to them of the love of our heavenly Father. The character of God they may discern in His created works.² CG 54.1

Of God's Perfection—As the things of nature show their appreciation of the Master Worker by doing their best to beautify the earth and to represent God's perfection, so human beings should strive in their sphere to represent God's perfection, allowing Him to work out through them His purposes of justice, mercy, and goodness.³ CG 54.2

Of the Creator and the Sabbath—Who gives us the sunshine which makes the earth bring forth and bear? and who the fruitful showers? Who has given us the heavens above and the sun and stars in the heavens? Who gave you your reason, and who keeps watch over you from day to day? ... Every time we look at the world, we are reminded of the mighty hand of God which called it into existence. The canopy over our head, and the earth beneath covered with a carpet of green, call to remembrance the power of God and also His loving-kindness. He might have made the grass brown or black, but God is a lover of the beautiful, and therefore He has given us beautiful things upon which to look. Who could paint upon the flowers the delicate tint with which God has clothed them? ... CG 54.3

So through the creation we are to become acquainted with the Creator. The book of nature is a great lesson book, which in connection with the Scriptures we are to use in teaching others of His character, and guiding lost sheep back to the fold of God. As the works of God are studied, the Holy Spirit flashes conviction into the mind. It is not the conviction that logical reasoning produces; but unless the mind has become too dark to know God, the eye too dim to see Him, the ear too dull to hear His voice, a deeper meaning is grasped, and the sublime, spiritual truths of the written word are impressed on the heart. COL 24.1

In these lessons direct from nature, there is a simplicity and purity that makes them of the highest value. All need the teaching to be derived from this source. In itself the beauty of nature leads the soul away from sin and worldly attractions, and toward purity, peace, and God. Too often the minds of students are occupied with men's theories and speculations, falsely called science and philosophy. They need to be brought into close contact with nature. Let them learn that creation and Christianity have one God. Let them be taught to see the harmony of the natural with the spiritual. Let everything which their eyes see or their hands handle be made a lesson in character building. Thus the mental powers will be strengthened, the character developed, the whole life ennobled. COL 24.2

Christ's purpose in parable teaching was in direct line with the purpose of the Sabbath. God gave to men the memorial of His creative power, that they might discern Him in the works of His hand. The Sabbath bids us behold in His created works the glory of the Creator. And it was because He desired us to do this that Jesus bound up His precious lessons with the beauty of natural things. On the holy rest day, above all other days, we should study the messages that God has written for us in nature. We should study the Saviour's parables where He spoke them, in the fields and groves, under the open sky, among the grass and flowers. As we come close to the heart of nature, Christ makes His presence real to us, and speaks to our hearts of His peace and love. COL 25.1