Commentary on Romans, Biblical exegesis 1 · Chapter 1 · Section 3 · Subsection 49 – Subsection 50
49. Quest. What the Apostle meaneth by these words, v. 19. That which may be knowe of God, is manifest in them, &c.
1. The Apostle here preuenteth an obiection: for whereas he had said, that the Gentiles did hold the truth in vnrighteousnes, it might be obiected, that they had not the knowledge of the truth at all: the Apostle therefore sheweth, that they had the knowledge of God by the light of nature, and by the sight of the creatures: Pareus. 2. Chrysostome, Oecumenius, likewise Ambrose, Augustin, this foreign, that which may be knowne of God, they restraine vntounto the knowledge of the creatures, making the next verse, an exposition of this, the inuisible things, &c. are seene by the creation: But the Apostle euidently distinguisheth this knowledge from that: for this is saide to be manifest in them, the other is without them: here therefore he meaneth, that naturall light, and those principles of truth, both concerning God, that he is, and, what he is, and touching morall equitie, which are by nature imprinted in the minde: Pareus, Mart. cognitionem sui naturaliter inseuit & exterius per opera adiuvit, God both hath naturally graft in man a knowledge of himselfe, and he doth helpe the same by his works without: Gorrham.
3. That which may be knowne. 1. which is not set against the knowledge of the essence of God, which can not be comprehended of any creature: as gloss. ordinar. but against those things, which are not knowne without reuelation, as the mysterie of the Trinitie, of the incarnation of Christ, the redemption of the world: that therefore is here vnderstood, quod ductu rationis nosci…ile est, which may be knowne by naturall reason: as that God is, that he is but one, Gorrham: and his essentiall attributes, as his goodnesse, wisedome, power, Lyran.
4. Is manifest in them. 1. not among them, as Perer. nor in them, that is, in the crearutes, Hugo: but in them, that is, in their hearts: Anselm. as the Apostle interpreteth, c. 2.15. Pareus, Beza. 2. not that indeed, God was thus manifested and made knowne vntounto them, but they had the way and meanes giuen them by nature, whereby they might hauehave attained to the true knowledge of God, Tolet. 3. P. Martyr by in them, vnderstandeth the Philosophers, to whom this naturall knowledge of God was reuealed, which they kept hid among themselues, and would not make it common to others: as appeareth in an epistle, which Aristotle sent vntounto Alexander: wherein he writeth, that his physickes were so set forth (that is, in such obscure manner) as though they were not set forth at all: But it is euident, that S. Paul convinceth here all the Gentiles in generall, that they hold the truth in vnrighteousnesse, as is shewed before, qu. 48.5.
4. For God hath shewed it vntounto them. 1. Ambrose expoundeth it thus, faciendo opus, per quod possit agnosci, that God manifested it by the workes which he did, whereby he might be knowne: so also Hugo, manifesta …it per creaturas, he did manifest it by the creatures: but the Apostle here speaketh euidently of a manifestation in them, not without them. 2. And he saith, he hath manifested, not revel…e…, ne lumen gratiae immiserat, that it should not be taken for the illumination of grace, Perer! or that he did manifest it, per inspirationem, by inspiration, gloss. interlin. 3. Some vnderstand it of the naturall infusion of those principles and notions of God imprinted in the minde, Martyr, Pareus: But these seeme to be two distinct things, to be manifest in them, and God hath manifested to them. 4. Therefore hereby the Apostle signifieth thus much: that beside that naturall instinct and light of the minde, God did concurre withall: as Augustine saith, not onelyonly naturall reason did herevnto profit, sed Deus continuo adiuvit, ne sola natura sufficere videretur: but God did also continually helpe, that nature alone should not seeme to be sufficient: ex glos. ord. so they had divinū concursum mediante lumine naturali, they had concurring the diuine helpe together with this naturall light, Perer. Catharinus thinketh that God did per Angelos illuminare, illuminate their minds by the operation of the Angels: But the Apostle saith, that God, not Angels, did manifest it vntounto them. This then is added, least any man should solis rationis viribus, to the strength onelyonly of reason ascribe whatsoeuer knowledge of God, Gualter. for though men hauehave this naturall instinct, yet by the corruption of their nature, and by the subtiltie of Sathan, it might be so obscured, that it should helpe them very little: and therefore it was necessarie, that the diuine assistance, should concurre together, with this naturall direction.
Quest. 50. Of the wayes and meanes whereby the Lord doth manifest himselfe vntounto men.
These wayes and meanes of the manifesting of God, are 1. reduced to these three kinds: they are either such as are in this life, either naturall by the creatures, and the instinct of nature, or supernaturall by faith, and these are imperfect: And there is an other manifestation of God, in the next life, which is called visio beatifica, the blessed sight of God: when we shall see him as he is, Tolet. 2. Now the meanes, whereby God is manifested in this life, are diuerse. 1. per naturalem rationem, by naturall reason. 2. per creaturarum considerationem, by the consideration of the creatures. 3. per Scripturarum inspectionem, by the inspection of the Scriptures. 4. per gratiae infusionem, by the infusion of grace. 5. per angelicam reuelationem, by Angelicall reuelation. 6. per humanam eruditionem. by humane instruction. 7. per miraculorum operationem, by humane operation, Gorrham. 3. But the naturall means of manifestation, which the Apostle speaketh of here, are thus distinguished: they are either within vsus, or without vsus: within vsus, there are 1. the naturall principles, which are imprinted in the mind, both touching diuine things, as that there is a God, that he is omnipotent, eternall, good and gracious: and concerning morall duties. 2. The naturall reason of mans mind, whereby he discourseth, and concludeth vntounto himselfe, that there is a God by his effects and works in the world. 3. There is also diuinus concursus, a diuine concurring of God, in helping our naturall weakenes, and in giuing efficacy vntounto these naturall faculties and powers: the naturall meanes without vsus, are the knowledge, sight, obseruation, and experience of Gods creatures, whereby the invisible things of God are made knowne vntounto vsus: which the Apostle sheweth in the next verse.