The Pulpit Commentary — Romans — Section 36

vioe that their frienda despaired of reacuing them, by the power of the gospel have been brought from death unto life. Jesusi and Jesus only, can oure men <Jf sin's power. If we but touch his garment, we shl\ 1 be made whole. No one haa any reason to lie ashamed of the gospel.. Its purpose is a high and noble one, the highest and noble1.1t mission ever undert.aken. Its power is not the power of a foeble or n puny arm. It is the poW8l' of the living God. These are thoughts to inspire, and not to make ashamed.-C. H. I. Vers. 1S-32.-Tlie i~knas of the heat1aen. In the twentieth verse the 11.postle speaks of the heathen as "without excuse." These words describe the condition of those who have wilfully rejected light. They do not, indeed, describe their condition from their own standpoint or from the st.&ndpoint of men generally. From their own standpoint men are reldom "without excuse." No matter how gross or glaring the offence is, the offender has usua.J\y some excuse to offer. Adam and Eve had their ex.cuses rea.dy when the Lord God said, "What is this that thou hast done?" Saul had his excuse ready when he returned from the slaughter of the Amalekites without having fully carried out the commandment of the Lord, when Samuel asked him, '' What meaneth then this bleating of the sheep in mine ears, and this lowing of the oxen which I bear?" It might be taken as on the whole a fair description of the human race to say, "They all with one consent began to make excuse." However slow we are to excuse others, we are always remarkably ready to excuse ourselves. But these words describe the condition of those who reject light from the standpoint of him who is the great Searcher of hearts. He makes no mistakes. He makes no uncharitable judgments. In his sight those to whom he has given light, and who have chosen t.o reject it, are "without excuse." They are inexcusable. They have no Talid reason for their ignorance about the way of salvation and the path of duty if God has given them light about both. This is the condition described by Christ in that parable where he represents the king as coming to one of the guests at the marriage-feast, and saying to him.. "Friend, how earnest thou in hither, not having on a wedding-garment?" And the Saviour tells us, "And he was speechless." He knew that he was 'IDithw;t euwe. He knew the laws of the feast; be knew that the wedding- garment was provided, and he neglected t.o put it on. So shall it be in the great day, of judgment with all those who had the opportunity to know God's will, but who neglected to do it. May we be enabled, in considering the inexcusableness of the heathen, to think of this solemn subject with reverence and with fairness. • L LIGHT GRANTED. If God expects men to know him, we may be sure that he has given them the means of knowing him. God will judge every man according to the opportunities he has had. Paul's st.atement is definite and clear. They are without excuse, he says, "because that, when they lcnew God, they glorified him not as God, neither were thankful" (ver. 21). They knew God, says the apostle. How, then, did they know him? And what did they know about him ? They knew him by means of his works, and they knew at least two things about his character-that he was a Being of power, and that his power was more than human. It is inferred a!J;o that they knew themselves to be dependent upon bis bountiful providence and care, else they could not have been accused of being ungrateful. " Because that which may be known of God is manifest in them; for God bath 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" (vers. 19, 20). Here, then, it is clearly taught that it is possible to obtain a knowledge of God from bis works, and that such knowledge the ancient heathen bad. St. Paul knew very well what he was talking about when he said that the e.ncieot heathen had a knowlcd~e of God. He was well acquainted with the literature of ancient Greece. On Mars' Hill we fincl him quoting to the philosophers of Athens a statement from AratUl!, one of their own 1iocts. "As certain also of your own poeta have said, For we are also bis offspring." 'l.'l,e light of nature-this is the light which was granu,d to the ancient heathen. Two things that light of nnture taugbL them about G,.,d-biH power and his Godhead. '"l'hc heavens declare the glory of God, and the firmament sboweth his handiwork." Beh;nd the stare and the Rea, there rnuat be some power that made and controls them •11. The order of tho seasona. au. r. 1-32.] Tim EPISTLE OF PA.UL TO THE ROMAN8. 29