.&c., and its duties, John 3 : 21. 1 John 1 : 6, "who do not the truth," &c. Such is probably its meaning here. The word rendered to hold, in the sense of having in possession, is so used in 1 Cor. 7 : 30. 15 : 2. Luke 8 : 15, &;c. If this sense be adopted here, the word truth must be un- derstood objectively, for the true doctrine ; and in unrighteousness should be rendered with unrighteousness. The meaning of the clause would then be, 'who have the truth with unrighteousness,' i. e. although pos- sessed of the truth are still unrighteous. See James 2 : 1, for a precisely similar expression, " my brethren, have not the faith of our Lord Jesus Christ, with respect of persons," i. e. do not, if believers, cherish a re- spect of persons. As, however, the word also means to hold back, to hinder, and then to impede ; it may be so understood here, and the clause be rendered ' who oppose the truth by unrighteousness ;' or better, ' who wickedly oppose the truth,' i. e. religion. The latter interpretation is the simpler of the two, but the former is sustained, in some measure, by a comparison with v. 21, in which men are represented as knowing God, i. e. having the truth, and yet acting wickedly.
(19) Because that which may be known of God is manifest in them, &c. The apostle's object being to prove that the Gentiles are justly charge- able with impiety, he commences by showing that they have not the ex- cuse of ignorance, since all men have enjoyed a competent revelation of the divine character. This he introduces naturally by means of the asso- ciating idea contained in the last clause of v. 18, ' men are wicked in their opposition to the truth since they have a revelation sufficient to ren- der them inexcusable.' That which may be known. Such is the com- mon and proper meaning of the word here used, and which suits well the context. It is, therefore, to be preferred to another rendering, which is also philologically correct, according to which the word means know- ledge, 'the knowledge of God is revealed,' &c. The words translated in them may be rendered to them, or among them. The first is to be pre- ferred, as it is more natural and more forcible. It is not an external revelation, merely, of which the apostle is speaking, but of that witness of the existence and perfections of God, also, which every man has in the constitution of his own nature ; and in virtue of which alone he is competent to appreciate the manifestations of God in his works. For God hath showed it unto them. The knowledge in question is a revela- tion. It is a manifestation of God in them and to them. The revelation to which Paul specially refers is that which is made in the external world, and for the right apprehension of which God has fashioned our nature.
(20) 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, &c. This verse is a confirmation and illustration of the preceding. The knowledge of which Paul speaks relates to the invisible things of God ; that is, to his eternal power and Godhead. These things, Paul says, are seen, though invisible, by their manifesta-