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3.Through, or by, faith we understand, (205) etc. This is a most striking proof of the last verse; for we differ nothing from the brute creation, if we understand not that the world has been created by God. To what end have men been endued with understanding and reason, except that they might acknowledge their Creator? But it is by faith alone we know that it was God who created the world. No wonder then that faith shone forth in the fathers above all other virtues.
But it may be here asked, Why does the Apostle assert that what even infidels acknowledge is only understood by faith? For the very appearance of heaven and earth constrains even the ungodly to acknowledge some Maker; and hence Paul condemns all for ingratitude, because they did not, after having known God, give him the honor due to him. (Rom_1:25.) And no doubt religion would not have so prevailed among all nations, had not men’ minds been impressed with the convictions that God is the Creator of the world. It thus then appears that this knowledge which the Apostle ascribes to faith, exists without faith.
To this I reply, — that though there has been an opinion of this kind among heathens, that the world was made by God, it was yet very evanescent, for as soon as they formed a notion of some God, they became instantly vain in their imaginations, so that they groped in the dark, having in their thoughts a mere shadow of some uncertain deity, and not the knowledge of the true God. Besides, as it was only a transient opinion that flit in their minds, it was far from being anything like knowledge. We may further add, that they assigned to fortune or chance the supremacy in the government of the world, and they made no mention of God’ providence which alone rules everything. Men’ minds therefore are wholly blind, so that they see not the light of nature which shines forth in created things, until being irradiated by God’ Spirit, they begin to understand by faith what otherwise they cannot comprehend. Hence most correctly does the Apostle ascribe such an understanding to faith; for they who have faith do not entertain a slight opinion as to God being the Creator of the world, but they have a deep conviction fixed in their minds and behold the true God. And further, they understand the power of his word, not only as manifested instantaneously in creating the world, but also as put forth continually in its preservation; nor is it his power only that they understand, but also his goodness, and wisdom, and justice. And hence they are led to worship, love, and honor him.
Not made of things which do appear. As to this clause, all interpreters seem to me to have been mistaken; and the mistake has arisen from separating the preposition from the participle φαὶνομένων They give this rendering, “ that visible things were made from things which do not appear.” But from such words hardly any sense can be elicited, at least a very jejune sense; and further, the text does not admit of such a meaning, for then the words must have been , ἐκ μὴ φαινομένων but the order adopted by the Apostle is different. If, then, the words were rendered literally, the meaning would be as follows, — “ that they became the visible of things not visible,” or, not apparent. Thus the preposition would be joined to the participle to which it belongs. Besides, the words would then contain a very important truth, — that we have in this visible world, a conspicuous image of God; and thus the same truth is taught here, as in Rom_1:20, where it is said, that the invisible things of God are made known to us by the creation of the world, they being seen in his works. God has given us, throughout the whole framework of this world, clear evidences of his eternal wisdom, goodness, and power; and though he is in himself invisible, he in a manner becomes visible to us in his works. (206)
Correctly then is this world called the mirror of divinity; not that there is sufficient clearness for man to gain a full knowledge of God, by looking at the world, but that he has thus so far revealed himself, that the ignorance of the ungodly is without excuse. Now the faithful, to whom he has given eyes, see sparks of his glory, as it were, glittering in every created thing. The world was no doubt made, that it might be the theater of the divine glory.
(205) That is “ by faith in God’ word which gives the record, understand, or know how the world was made.” This the heathens did not know by the light of reason, and yet they might have known this, as the Apostle declares in Rom_1:20. The reference here, according to this view, is to the fact, to the case as it was, but in the Romans to what ought to have been the case.
Why “” the same word, though in the plural number is rendered “” in Rom_11:36 and 1Co_10:11, and so here by Beza and others. The universe, the whole visible creation, is what is meant, as it appears from “” in the next clause: and the word αἰὼν in the singular number, says Stuart, is not employed to designate the “” that is the universe. It is said to be used plurally to express the various parts of which the world is composed. But the term “” in our language comprehends the whole: it means the whole visible creation.
The verb “” is rendered “” by Beza — “” by Doddridge — “” by Macknight — and “” by Stuart. Calvin has “” or joined together, aptata, the word used by the Vulgate. It is justly said by Leigh, that the verb properly means to compact or knit together disjointed parts, either of a body or a building. But it is used also in the sense of adjusting, fitting, preparing, setting in order, and perfecting, or completing. It is most commonly used in the sense of making perfect or complete. But we may render the words “ world was set in order by the word of God.” — Ed.
(206) Moderns no less than the ancients differ from Calvin as to this clause; and yet his explanation is more suited to the passage, and especially to εἰς τὸ which means properly, to the end that, or, in order to, denoting the object or final cause. But there is no authority for making ἐκ and φαινομένων one word as he proposes: yet if the transposition of μὴ be admitted, which both ancient and modern critics allow, the meaning advocated by Calvin may still be defended: “ order that of things not apparent there might be things visible;” the things not apparent or visible being the power, wisdom and goodness of God, in exact harmony with Rom_1:20, where God’ power and divinity are said to be “ things ” — τὰ ἀόρατα they are things not apparent.
Again, the verb κατηρτίσθαι denotes not creation, but the fitting or adjusting, or setting in order of things previously created: it seems to designate the work done, not as described in the first verse of Genesis, but in the following verses: so that the object or design of this adjustment or arrangement is what is expressed in this clause; it was, that there might be visible things as evidence or manifestations of things invisible.
It may be further said, that the world is said to have been set in order by the word of God: and so it is recorded in Genesis: but this word or fiat is not mentioned in the first verse of that book, in which the heavens and the earth are said to have been created. It hence appears that the reference here is to the setting in order of this world, and not to the first creation of its materials; and if so, the second clause cannot refer to the creation of the world out of nothing, as it is necessarily connected with what the first clause contains.
“” then refers here, if this view must be taken, not to the fact that the world was made by God, which even heathens admitted, but to the design of God in creation, the manifestation of his own glory. “ heavens,” says the Psalmist “ the glory of God,” etc. — Ed.