The Larger Catechism

Question 2

2.         Q. How doth it appear that there is a God?

A. The very light of nature in man, and the works of God, declare plainly that there is a God;[3] but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.[4]

Scriptural Defense and Commentary

[3] Romans 1:19-20. 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. Psalm 19:1-3. The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Acts 17:28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. [4] 1 Corinthians 2:9-10. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 2 Timothy 3:15-17. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. Isaiah 59:21. As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.

Regarding the letter to the Romans, Shedd says this: “It is sometimes forgotten that the introductory part of this Epistle contains the fullest and clearest account ever yet given, of man’s moral and religious nature, and his innate knowledge of God and law. There is no deeper psychology, and no better statement of natural religion, than that in the first and second chapters.”[1] He rightly recognized that Romans teaches us that a knowledge of God is clearly available to us. The first two chapters teach us much about the kind of theological knowledge all men possess.

The Bible teaches us that both internally and externally, the created world declares that God exists. Internally, that is, in our constitution, God has written a knowledge of Himself.[2] In Rom. 2:14-16, we are taught that God’s righteous requirements are written in our hearts: “the work of the law is written on their hearts” (v. 15).  Also, Rom. 1:19 states “that which may be known of God is manifest in them” (KJV).[3] Calvin and most of the traditional interpreters have taken it to be “in them.” However, the two verses are not the same. In Rom. 2:15, it suggests that God’s moral law is within them and in 1:19, the knowledge of God is in them because of the knowledge of God evident around them (“within them…to them,” NASB).[4] It is in us because it is evident around us. God’s created order plainly manifests His being.

Several things can be observed from Rom. 1 and 2. First of all, the knowledge of God is universal (v. 18). Verse 18 clearly has in mind all of humanity “all ungodliness and unrighteousness.” It is not for the few and the intelligent; all human beings are given this knowledge. The pagan, in a remote part of Africa, as well as the pagan in an extremely secular region of America, are both recipients of this knowledge. Secondly, it is God-authored. “God” has made it known (v. 19): “because God has shown it to them” (ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν). God is the subject of this sentence and the dispenser of this knowledge—He ensures that it gets to us. “The clause guards against any notion that people have access to true knowledge of God through their natural capacities.”[5] Thirdly, it is perspicuous or clear/plain (v. 19). We are told that God made it “plain” (φανερόν) to or in us and that He has manifested or shown (ἐφανέρωσεν) it to us (the same word translated differently). God is not playing a game here; the knowledge of God is clearly before us. This knowledge of Himself is not murky or cryptic; we may have shut our eyes against it but that does not lessen its clarity. This is more forcefully seen in v. 20 when Paul says that the things of God “have been clearly perceived” (νοούμενα καθορᾶται). Fourthly, it is accurate or true (vv. 18, 25). The knowledge man suppresses is the “truth” (τὴν ἀλήθειαν, v. 18). What is known is true; it is not a false general knowledge of a god— it is the unmistakable knowledge of Himself. In v. 25, we are told that humanity once again exchanged “the truth of God” for a lie. What is known or perceived is the genuine truth.  Fifthly, it is the real God and not a god (or, it is theistic and not deistic) that is known and suppressed. God is making HIMSELF known (v. 19); He is not declaring a knowledge of a “god” that is vague. Our God is impressing a knowledge of Himself into the very fabric of His creation.    Sixthly, it is more than mere existence (v. 20). It is not a bare existence of the true God that is known. Enough is made known to recognize His “invisible attributes.” Paul lists God’s “eternal power” (by the sheer vastness and extensiveness of the creation) and His “divine nature” (only a God could have created this universe). Evolution (the theory without God) is the deliberate attempt to hide this simple fact—viz., that the complex created world somehow sprang into existence by chance. Only God could have created such a complex world.  We must also notice what Paul teaches us regarding the true God. God’s attributes (what some call, his involuntary attributes) are evident (power, justice [from God’s wrath, v. 18], etc.) but not his attribute of mercy (his voluntary attributes).  Seventhly, it is authoritative (v. 19, 2:15, 16).[6] God is the one revealing Himself and God is the one addressing our consciences.  His clear declaration and conviction in our consciences are authoritative, that is, He binds men to what He has so clearly revealed. The revelation is not a suggestion but an authoritative declaration of His person, character, and will.  Lastly, it is sufficient (v. 20).  God has made enough of Himself known to hold men inexcusable. Man cannot presume to play the pseudo-intellectual game, “Well, I do not think there is sufficient evidence to prove one way or the other. I am agnostic.” It is not sufficient enough to save man but sufficient enough to condemn him. Continue reading →