Mathers Systematic Theology - Norman W. Mathers

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and created their own god (1:21). Men possess the knowledge of the truth of God. The truth is the truth of God. The truth of God is a genitive of apposition that names the specific category of the knowledge. Men have rejected that truth for the formulation of their own concept of God. Romans 1:19 and 1:21 are causal clauses giving the reasons why God is just in allowing men to live in all unrighteousness and ungodly living. They suppress the truth of the fact of the existence of God through creation. Paul says that God is just because men have the knowledge of the existence of God. This knowledge of God’s existence is via the testimony of creation. This knowledge is manifest within them. Phaneron is used of a public notice. God has revealed that knowledge to them (1:19). His invisibles- His eternal power and divinity (deity –Godhead) are seen and understood (reflection – rationalism) (1:20). Man perceives through his senses and understands with his mind that creation testifies to the existence of God. Paul concludes that men are without excuse (1:20). Man perceives and formulates knowledge of God’s power and deity by God’s testimony to man through creation.

      Creation testifies to the existence and presence of God. Men can see God’s eternal power and divinity from creation. Man says that God did not create the world (1:25). The Apostle Paul states that man has exchanged the knowledge of God’s existence for the lie (1:25). Man believes that the creature is God. God never condemns without just cause. His judgment of the pagan world is just, for man has ignored God’s revelation (1:19-20), for perverting God’s glory (1:21-23) and for putting the knowledge of God out of mind (1:29-32). Man is without excuse since he can see and understand God’s everlasting eternal power and Godhead through looking at (perceiving) creation. Man is without excuse unable to mount a defense (Liddell & Scott 1973:117). Can God justifiably judge man based on his response to general revelation? Man is without excuse before a righteous God because of man’s suppression of that truth (Rom. 1:20). Paul’s world and our world is further charged in Romans 1:21 with not glorifying nor thanking God. Man became futile in his speculations and their understanding was darkened (1:21). The word futile means empty. It is used of idolatry (Acts 14:15), rationalism in (1 Cor. 3:20), religion (James 1:26), futile way of life (I Pet. 1:18), and thinking sensuality (Eph. 4:17). The empty thinking is that man is God. The creature is God (images of man, birds, four footed animals, and reptiles). For this very reason God has given them over to shameful passions (1:26). The judgment of God is to be seen in lesbianism (1:26) and homosexuality (1:27). Such are clearly a judgment on modern man. God has given them over to a reprobate mind (1:28). Three times Paul declares that God gave them up and over. Three times declares Paul that God is just. The progression is noted from shameful passions (1:26), sexual perversions lesbianism and homosexuality (1:27), and a reprobate mind (1:28).

      1.1.4 Acts 14:17

      “God has witnessed to himself giving men the refreshing rains and fruitful seasons filling man’s heart with food and gladness” [author’s translation] (Aland &Black 1968:472). God has not left himself without a witness. He did good. This is a present active participle of agathourgeo. Robertson underlines as well two additional participles that are parallel to doing good. These are didous translated giving you and empilon to be translated filling. God’s witness to good is his giving rains and also fruitful seasons. Secondly, he fills (filling) man’s heart with both food and gladness (1930:3:212).

      1.1.5 Acts 17:22-31

      Paul was in Athens on his second missionary journey (Acts 17:16). The philosophers brought Paul to “areios pagos” the Hill of Mars (Newman 1968:24). This was where the Athenian court was held. The apostle observed that among their objects of worship an altar with the inscription “to agnostic God” [author’s translation] (Aland & Black 1968:468). The Athenians verified the truth that man suppresses the knowledge of God’s existence by creation. They blamed God for not revealing Himself (Acts 17:23). This is an example given by Paul of the religiousness of the Athenians. The “ta sebasmata humon” should be translated the objects of your worship. This word is from the verb sebazomai which means to worship. The objects of your worship refer to temples, altars, and statutes. Next, Paul observed an altar with an inscription “en o epegegrapto”. This verb is a pluperfect passive voice which needs to be translated “it has been written” (Han 1974:269). The action has been completed. Robertson explains lest their gods be angry they dedicated this altar to the unknown god in case they missed one (Robertson 1930:3:285). The greek word “agnosto” is the word from which we derive the word agnostic. The Athenians had 30,000 gods (ibid:3:286). Paul presents the facts that “God made the world (kosmos), and all which [is] in it, this one exists lord (kurios) of heaven and earth, he dwells not in handmade temples” [author’s translation] (17:24) (Aland & Black 1968:486). The Lord is the absolute sovereign of both heaven and earth. Robertson draws our attention to the fact that the backdrop for Paul’s words are from Isaiah 42:5 and 45:7 (1930:3:286). The emphasis is on the fact that the temple was not made by human hands as indicated by the emphatic negative (ouk)(Aland & Black 1968:486). This Lord of heaven and earth was not in need of anything (17:25). Robertson adds this was far different than their gods who were in need of their offerings to obtain happiness (Robertson 1930:3:287). The Lord of heaven and earth “is not served by hands of men nor needing anything” [but] “He gives” (giving present active participle of didomi- continuous action) “to all life and breath and all things” (Aland & Black 1968:486). Robertson points out that here Paul has raised the thought of the Greek philosophers (1930:3:287). “He has made from one blood every race of men to dwell on all face of the earth” (Greek word ges is the world of nature) [author’s translation] (Aland & Black 1968:486). Paul expounds the fact that God determined beforehand (prostetagmenous) seasons. This word seasons is the Greek word kairos which is a special time a fulfilled moment of history. The Germans during the 1920’s through the 1940’s thought a new world order was appearing on the horizon. God has foreordained the length of a nation’s life and their boundaries (Acts 17:26). He has done this so that the nations might seek God (Robertson 1930:3:288). “If indeed, they may have searched” (Arndt and Gingrich 1973:900) “for Him and they may have found Him” [author’s translation] (Aland & Black 1968:486). The apostle adds: “and not existing far from each one of us” [author’s translation] (Acts 17:27) (ibid:486). The Greek word ge coming after the coordinate conjunction kai (and) stresses the emphatic kai (and). Robertson categorizes this as an intensive particle (ibid:3:289). The apostle introduces the reason why this is true with the gar clause in 17:28: “for in him we live and we move and we are as also some of the poets among us have said” (perfect indicative active of eipon – Han 1974:270)[author’s translation] (Aland & Black 1968:486). The apostles’s partial conclusion in 17:29 is indicated by the word “oun”(Hoehner 1975). “Existing offspring of God, we are not obligated to think the divine nature to be like gold or silver or stone, image of a skilled trade and thought” (idea) “of man” (17:29) (Alan & Black 1968:487). Robertson adds to the discussion pointing to God’s sovereign control of history which accounts for the rise and fall of the nations of the world. God has determined both the length of the life of a nation and their boundaries. Paul proves the immanence of God in 17:28 (Robertson 1930:3:289). The special revelation of Acts 17:30-31 points to the meaning of the resurrecton for unbelievers that they are under judgment. God commands men to repent (Acts 17:30). He has appointed a day by which he will judge men by the standard of righteousness. He has furnished proof to all men by raising Christ from the dead (Acts 17:31).

      1.1.6 Theological commentary is necessary to further analyze and explain natural or general revelation.

      Chafer (1971:1:48-60) confirms God’s revelation of Himself by means of nature (Gen. 3:18-19; Ps. 19:1-6; Rom. 1:19-23; Rom. 8:19-21). Chafer adds a number of other revelations that are considered by some as fitting under special or supernatural revelation. Chafer continues by arguing that God has revealed himself through his providential hand (Deut. 30:1-10, Dan. 2:31-45, 7:1-28; Hosea 3:4-5). God the eternal Son has been revealed through the preservation of creation. Christ called all things into existence and sustains them by His own power (Col. 1:16; Heb. 1:10; Heb. 11:3; Col. 1:17). Thirdly, God has revealed Himself through miracles to man. These miracles (signs) proved Christ’s words and His offer of the kingdom as the true Messiah. Finally, God has revealed Himself through communication with

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