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There are three very important things that the Apostle says in Romans 1:19-20. It is
not only the classic “general revelation” passage. The three things Paul says should
prevent us from flying off to the extremes of either rationalism or irrationalism in
how we relate faith to reason.
● What may be known about God is rationally revealed.
● What may be known about God is analogically accurate.
● What may be known about God is condemningly clear.
What we should take away from the Apostle’s doctrine is simply that since God
doesn’t believe in atheists, our defense of the faith should never be on the
defensive.
I. What May Be Known About God is Rationally Revealed
1. Pay careful attention to Paul’s words here in verse 19 first. They are causal words.
He says that, “what can be known about God is plain to them, because God has shown it to
them.” Now in logic class I tell the students to look for those clue words like
“because.” This statement by Paul may be one of the easiest to see what is going on.
What comes afterwards is the cause of what comes before the word “because” in
the sentence. Everyone can see that. The act of God showing, or revealing, is the
cause of human knowledge of God. Now why is this important? It is because what
we are about to see is not man “building a ladder of reason” to God, nor is it us
“arguing people into the kingdom.” It is not reason apart from revelation.
2. Notice also that this is not only revealed but known (v. 19) and even understood
(v. 20). This is the answer to the controversy over whether this knowledge, of
general revelation, is immediate or mediate. In other words, is there only an inner
sense of God, a faculty in the soul of every human being? Or is there also, in
addition to this, divine speech from the outside of man? In either case it would be a
natural, or created, thing by which God is speaking to man. John Calvin spoke of a
“divine sense” (sensus divinitatis) in the soul by which the knowledge of God is
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already present to every mind, and many have tried to show from this that even
Calvin held that man knows God in general revelation apart from reason. However
Calvin cannot be made into the mystic’s puppet at this point. He clearly infers
from this inner sense that “man was created to be a spectator of this formed world
… that he might, by looking on so beautiful a picture, be led up to the Author
himself.”1 Thus it would seem that Calvin supports not only natural theology, but
even specifically a posteriori forms of argument, such as those used by Aquinas.
Presuppositionalism and so called “Reformed Epistemology” have argued that “this
natural knowledge of God is not arrived at by inference or argument … but in a
much more immediate way.”2 The end goal for Reformed Epistemology is “that
theistic belief could be rational without appeal to argument at all.”3
3. The best way to do justice to Paul’s words is to take both parts of his statement
together: revelation not opposed to reason, and reason not outside of revelation. But
God’s revelation illuminating and animating and upholding our reason. Now that
raises very good questions about what makes right reasoning right, and how does
reason go wrong? Great questions! But let’s at least start with Paul’s doctrine here:
which is simply that the knowledge of God is rationally revealed. Even the capacity
to reason and the objects of reason given are all gifts of God’s common grace: “in
your light do we see light” (Ps. 36:9).4 This is still the way that God operates on and
through reason after we become born again Christians. Paul says to Timothy,
“Think over what I say, for the Lord will give you understanding in everything” (2
Tim. 2:7). The Spirit does not eradicate reason; rather he regenerates reason.
II. What May Be Known About God is Analogically Accurate
1. The first words I want to draw attention to in verse 20 are those most specifically
about God. Paul says, ‘For his invisible attributes, namely, his eternal power and
divine nature’ — let’s stop there for a second. Divine attributes are mentioned in
words like ‘invisible’ and ‘eternal’ and ‘power,’ but it may be that this is only a
1
Calvin. Romans. 70
2
Plantinga. Knowledge and Christian Belief. 35
3
Plantinga. The Analytical Theist. 97
4
John 1:9-10
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language of that dichotomy from John of Damascus.5 Likewise John Frame and
Scott Oliphint pay lip service to the analogical knowledge of God, but then they
dispute with Thomas’ analogy of being, which is inseparable from the doctrine of
analogy per se.6
2. But there is another interesting feature of this verse; and that is the parallel
between these things that are known about God and the way that they are known:
their mode of communication, or, in other words, their media. Paul says that this
knowledge comes through ‘the things that have been made.’ So uncreated things
through created things: supernatural realities perceived through natural means.
Studying about this and talking about this is really what is meant by natural
theology: a term that people usually use to mean simply the traditional arguments
for the existence of God.
3. Now this natural theology has actually come under attack not only from skeptics
and liberal theologians, but also by many conservative Christians in the modern
world. And we have to ask ourselves: Why would genuine Christians be against this
knowledge of God that comes through nature? And their first answer to that
question would be: “We’re not. It is not general revelation that we deny. It is two
things that we deny, due to the negative effects of sin upon the mind: (1) the
soundness of our knowledge of this revelation and (2) the usefulness of building
faith on the foundation of arguments from human reason.” Now there was already
a view called fideism that goes all the way back to Tertullian at the end of the
second century when he asked, “What has Athens to do with Jerusalem?” Of course
those two cities were being used metaphorically to speak of the difference between
worldly wisdom and the gospel — “Has not God made foolish the wisdom of the
world?” (1 Cor. 1:20) Now, since the twentieth century, the Reformed world has
seen so-called Presuppositionalism make the same basic argument (which we will
come back to in our application).
III. What May Be Known About God is Condemningly Clear
5
Horton. The Christian Faith.
6
cf. Frame. Systematic Theology. A History of Western Philosophy and Theology.; Oliphint. Reasons for Faith
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1. There is a punchline that really goes along with Paul’s overall context in Romans
1: ‘So they are without excuse.’ Those final “punchline” words make perfect sense
because of two things Paul had already said. First, he said that this truth of God ‘is
plain to them’ (v. 19) and again God’s attributes, ‘have been clearly perceived’ (v.
20). God has been crystal clear. But a second thing has been said, going back even
further to verse 18 — “men … by their unrighteousness suppress the truth.” The
twentieth century atheist philosopher, Bertrand Russell was asked before he died,
What will you say upon meeting God on Judgment Day if you are wrong? Russell
replied, “Not enough evidence, God! Not enough evidence!” But that is one thing
he will definitely not say because, as Paul says here, the basic reason that there are
skeptics at all is not a deficiency of evidence, but because of an overabundance of
denial. And remember it is natural theology that is being suppressed.
2. The Bible does not agree with our cultural assumption that ignorance is
innocence. It is a willful ignorance, as when Jesus chastised the disciples for being
ignorant of his warning about the leaven of Herod and the Pharisees. At first it
seemed like an understandable mistake to think that he was just talking about
physical food. But there is always a greater eternal context that we exist in.
Why are you discussing the fact that you have no bread? Do you not yet perceive or
understand? Are your hearts hardened? Having eyes do you not see, and having ears
do you not hear? And do you not remember? (Mk. 8:17-18)
This connection between the brightness of truth and the blameworthiness of
ignoring it — this is actually all over the place, starting with the rest of Romans 1.
Three times Paul uses the expression, “God gave them up” (vv. 24, 26, 28), as they
turned their backs on one instance of glory after another. Theologians call this
“judicial hardening.” God judges that sinners prefer darkness to light and so, as a
punishment, turns the lights further down, which then hardens the heart further.
So Paul says to the Ephesians, “that you must no longer walk as the Gentiles do, in
the futility of their minds. They are darkened in their understanding, alienated
from the life of God because of the ignorance that is in them, due to their hardness
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of heart” (4:17-18). The causal language suggests that the moral problem
exacerbates the intellectual problem, but then the intellectual problem also begets
more of a moral problem. The heart and the head sink together, and bring each
other down. One more verse says the same thing. It speaks of,
those who are perishing, because they refused to love the truth and so be saved.
Therefore God sends them a strong delusion, so that they may believe what is false, in
order that all may be condemned who did not believe the truth but had pleasure in
unrighteousness (2 Thess. 2:10-12).
So you see that the atheists’ problem is not “Not enough evidence, God!” But rather
there is a hatred of light that is blasting them in the face in everything in creation.
3. It may be asked at this point: If sin does that much of a number on our minds,
what good then is this general revelation? Paul addresses that two chapters later:
“What if some were unfaithful? Does their faithlessness nullify the faithfulness of
God? By no means! Let God be true though every one were a liar” (Rom. 3:3-4). If
we don’t judge the clarity of sight by asking creatures with no eyes, neither can we
judge the clarity of sight by asking creature who will not take their hands off of the
eyes that they do have. C. S. Lewis once said that,
A man can no more diminish God’s glory by refusing to worship Him than a lunatic
can put out the sun by scribbling the word ‘darkness’ on the walls of his cell.7
This revelation in nature speaks about God’s character: “God is light, and in him is
no darkness at all” (1 Jn. 1:5). Where there are shadows, the problem is humanity.
4. The question about the value of general revelation might assume that the only
reason God would speak about himself is the hope that someone would get the
message. But has it ever occurred to us that God already has something so much
greater than the would-be recipients of that message—namely himself—and is in
need of no such hope! Instead God is glorified in general revelation precisely in
7
Lewis. The Problem of Pain.
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the end of our conviction. If all that ever came of general revelation was the
ground of all humans being punished, then that would be truly God-glorifying.
Indeed Paul is clear here that general revelation does indeed function this way. It is
a convicting, or condemning, knowledge of God. Thus the words “without excuse.”
That is “without a case” or “without a defense” on Judgment Day. The end of the
chapter and verses 14 and beyond of the next chapter about the law written on the
heart also strongly suggest the same:
Though they know God's righteous decree that those who practice such things
deserve to die, they not only do them but give approval to those who practice them
(Rom. 1:32).
For when Gentiles, who do not have the law, by nature do what the law requires, they
are a law to themselves, even though they do not have the law. They show that the
work of the law is written on their hearts, while their conscience also bears witness,
and their conflicting thoughts accuse or even excuse them on that day when,
according to my gospel, God judges the secrets of men by Christ Jesus (Rom. 2:14-16)
So this general revelation begets natural theology; and this natural
theology—however we perform at it—is sufficient to convict every single person
on planet earth.
Two points of application are worth noting.
1. How does Paul’s doctrine of this natural knowledge of God inform our defense? We
answer the charge of the Presuppositionalist in this way. Presuppositionalism
understands the Reformed doctrine of total depravity—the effects of sin on the
mind—to demand that we only ever argue to the unbeliever by first presupposing
God. Van Til said, “No one can become a theist unless he becomes a Christian.”8
This “all or nothing” hyperbole is a confusion of categories, and it characterizes
Van Til’s writings. Of course no one can be consistent in any belief, much less in
ultimate beliefs, insofar as they do not get the biggest questions right. But as Sproul
8
Van Til. Christian Apologetics. 79
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has pointed out, no one is ever really a fully consistent theist or a fully consistent
atheist. If total consistency were required to obtain valid inferences and sound
conclusions, then irrationalism would be the rule for theist and atheist alike. At any
rate, they say that if we take as our starting point any principle from “natural
theology,” then, they say, we are conceding to the unbeliever his terms. We are
starting from some general or common or neutral truth that “we can all agree on.”
But, say the followers of Van Til, this is a mistake because the unbeliever will only
twist the truth. This general knowledge cannot save, and so forth.
Our reply is this — We know; and we direct your attention to Romans 3:4. Let God
be true though everyone were a liar. The first question is this: Is what Paul is
saying in Romans 1:19-20 true or not? If it is, then many true things are already
known about God in nature, and, more than that, there is no created thing that
does not speak of God’s truth. So the true Reformed apologetic does not retreat
from reason and nature. Francis Turretin, after making the point that the question
is not about whether general revelation saves. Of course it doesn’t! He then adds,
“Our controversy here is with the Socinians who deny the existence of any such
natural theology … The orthodox, on the contrary, uniformly teach that there is a
natural theology.”9 It is time that the Reformed return to their roots and get off the
side that the heretics once took. Please don’t misunderstand that. I am not saying
that Van Til and his followers are heretics! What I am saying is that this whole
eighty year experiment with presuppositionalism has done exactly what one would
expect of a philosophy that attempts to retreat from the life of the mind. It has
created anti-intellectualism and sent shockwaves of irrationalism and even moral
confusion into every area of the Christian life.
2. How does Paul’s doctrine of this natural knowledge of God inform our gospel? If God
had never sent Jesus into the world, all mankind would be condemned to die. Let
that soak in for a moment. That means that there is no lost island of innocence,
where people are born good, stay “reasonably moral,” and therefore don’t need to
hear the name of Jesus.
9
Turretin. Institutes. I.6
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Whoever believes in him is not condemned, but whoever does not believe is
condemned already, because he has not believed in the name of the only Son of
God. And this is the judgment: the light has come into the world, and people loved
the darkness rather than the light because their works were evil (Jn. 3:18-19)
General revelation already shows the goodness of God. General revelation may be
common grace, and yet it is still grace. It does not save us, but it is more than
enough to gain our attention. The problem with nature is always us. And it was
general revelation that Paul uses in Athens. People say that cannot be done. You
cannot talk about God “in nature” and still make a bee-line to Jesus. But Paul did.
The times of ignorance God overlooked, but now he commands all people
everywhere to repent, because he has fixed a day on which he will judge the world
in righteousness by a man whom he has appointed; and of this he has given
assurance to all by raising him from the dead” (Acts 17:30-31).
He started the conversation with these Athenians with their inscription to “an
unknown god.” Their idolatry provoked him. But it didn’t make him retreat into
anti-intellectual superstition. He did not hesitate to quote their own writers. He
brought out the true nature of God: but notice that he brought it precisely out of
their pagan misconceptions. He used language that they could understand. At the
end of it all he did not compromise the gospel. He called them to repentance and
faith in Jesus Christ.