of creation of which man forms a part, absolute truth is beyond his powers of expression

and beyond his power of attainment.

The difference in character between the two creations--the visible and the invisible--

is clearly expressed in the well-known words of I Sam. 16::

It is evident here that what constitutes the "looking" that is occupied with outward

appearance, and what constitutes the "looking" that is concerned with the thoughts and

intents of the heart, belong to two different creations, the one the visible and the

phenomenal, the other the invisible and the real.

When we turn from this visible world, and try to think of a world where "to see" does

not mean the effect of an image formed by rays of light reflected from an illuminated

surface, but rather to pierce to the very innermost recesses of things, "dividing asunder

soul and spirit", we begin to realize that, wonderful as this world is, wonderful as is the

sense of sight, it is as nothing, or at best a shadow, when compared with the glories of the

creation that is invisible to man. We say "invisible to man" advisedly, for we must not

think, because we cannot see without light and the eye, that the same limitation applies to

the spirit world.

The present creation is largely one of external manifestation. We can, if we choose,

let it rest at that, and sink to the level of the animal world. If, however, we are exercised,

we may learn from it something of the invisible world, and particularly something about

the One Who created it.

"The invisible things of Him."--The words used here (ta aorata) are in the plural and

include His "invisible attributes", two of which are immediately named--"even His

eternal power and divinity". Before we examine these attributes, we must note first the

medium through which they are "manifested" and by which they are "perceived".

The phrase "From the creation of the world" gives a date line (the word "from" here is

apo, "since"; not ek, "by" or "by means of") while "the things that are made" provide a

medium of manifestation.  In verse 19, the limited nature of this manifestation is

indicated by the words "that which may be known of God". This is objective knowledge,

and becomes subjective by being "manifest in them", and this, not by unaided reason or

observation, but because "God hath showed it unto them".  Creation, therefore, is

intended to reveal "that which is knowable of God". There is no ground for teaching that

the observation of creation alone would ever lead a sinner to the Saviour, or that through

the study of Botany, Geology, or Astronomy, the earnest student could ever arrive at the