that I should obey Him? - Future Israel Ministries
that I should obey Him? - Future Israel Ministries
that I should obey Him? - Future Israel Ministries
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L Who is<br />
ORD<br />
the<br />
<strong>that</strong> I <strong>should</strong> <strong>obey</strong> <strong>Him</strong>?<br />
Exodus 5:2<br />
Studies in the Character of God<br />
Barry E. Horner
W<br />
ACKNOWLEDGMENT<br />
HEN a student of the Word of God is guided along a pathway <strong>that</strong> leads to his<br />
more solid establishment in the most basic of revealed truths, and even<br />
further to the spiritual enrichment of his soul, then it frequently weighs upon him<br />
<strong>that</strong> grateful acknowledgment ought to be given to his guides.<br />
While attending Western Conservative Baptist Seminary in Portland, Oregon,<br />
during 1970-73, I received encouragement from the faculty to seriously consider<br />
the nature and attributes of the God of the Bible. The emphasis was not simply one<br />
of attaining a well honed and precise concept of Christian theism, <strong>that</strong> is the<br />
building of a tidy theological edifice. Rather, a vital foundation was laid which was<br />
seen to establish the root and base of personal spiritual maturity, authentic<br />
evangelism, and local church stability.<br />
Subsequent years of pastoral ministry, as well as observation of the drift of<br />
contemporary evangelical Christianity, have only confirmed the opinion <strong>that</strong> there<br />
must be a return to a definitive appreciation of the revealed character of the only<br />
true and living God. In this regard, the liberal, existentialist and subjective<br />
influences of the times have reaped havoc in countless local churches.<br />
Christians ought to become reverently excited, <strong>that</strong> is exultantly overawed in<br />
their souls concerning the full orbed character of the God of the Patriarchs,<br />
Prophets, Apostles, and supremely the Lord Jesus Christ. I am deeply grateful for<br />
the godly faculty at Western who encouraged me to pursue the most important of<br />
all spheres of knowledge, namely the knowledge of the Holy One of <strong>Israel</strong>.<br />
Barry E. Horner<br />
i
ii<br />
TABLE OF CONTENTS<br />
PREFACE v<br />
Chapter<br />
I. INTRODUCTION TO THE ATTRIBUTES OF GOD 1<br />
God cannot be known apart from His self-revelation 1<br />
God cannot be known apart from His attributes 3<br />
What exactly do we mean by the “attributes” of God? 9<br />
What we do not mean by the “attributes” of God 12<br />
Why <strong>should</strong> we study the attributes of God? 14<br />
How are the attributes of God to be classified? 19<br />
II. THE HOLINESS OF GOD 21<br />
What essentially is the holiness of God? 23<br />
The holiness of God evident in <strong>Him</strong>self 27<br />
The holiness of God evident in the believer 38<br />
III. THE RIGHTEOUSNESS OF GOD 44<br />
God’s righteousness – His moral being or positive holiness 46<br />
God’s justice – His moral equity of fairness 47<br />
God’s veracity – His moral integrity or truthfulness 52<br />
God’s faithfulness – His moral consistency or dependability 54<br />
IV. THE GOODNESS OF GOD 56<br />
The goodness of God defined 56<br />
The goodness of God according to Jesus Christ – Mark 10:17-18 59<br />
The goodness of God to the believer – Isaiah 63:7-9 60<br />
The goodness of God in the believer – II Thessalonians 1:11-12 61<br />
V. THE BENEVOLENCE OF GOD 63<br />
The benevolence of God toward His creatures 63<br />
The benevolence of God evident in His human creatures 64<br />
VI. THE GRACE OF GOD 67<br />
God is gracious because He is good 68<br />
The major categories of God’s grace 70<br />
Common grace 70<br />
Preventing grace 73<br />
Saving grace 75<br />
The grace of God evident in the believer 82<br />
VII. THE LONGSUFFERING OF GOD 85<br />
The nature of God’s longsuffering 86<br />
The longsuffering of God toward His people 88<br />
The longsuffering of God evident in the believer 90<br />
VIII. THE MERCY OF GOD 95<br />
The mercy of God directed toward man in distress 96<br />
The psalmist’s delight in the mercy of God 97<br />
The mercy of God evident in the life of the believer 99
IX. THE SOVEREIGNTY OF GOD 100<br />
God is sovereign over all <strong>that</strong> comes to pass (ordination) 105<br />
God is sovereign over creation (origination) 109<br />
God is sovereign over providence (preservation) 110<br />
God is sovereign over redemption (salvation) 112<br />
God communicates His sovereignty (dominion) 125<br />
X. THE INFINITY OF GOD 126<br />
God is perfect – infinite in morality 129<br />
God is omnipotent – infinite in power 130<br />
God is eternal – infinite in time 134<br />
God is omniscient – infinite in knowledge 138<br />
God is omnisapient – infinite in wisdom 146<br />
God is omnipresent – infinite within space 149<br />
God is immense – infinity beyond space 156<br />
God is immanent – infinite within creation 157<br />
God is transcendent – infinite beyond creation 158<br />
XI. THE PERSONAL BEING OF GOD 160<br />
God is self-existent 160<br />
God is spiritual 163<br />
God is living 168<br />
God is immutable 172<br />
God is unitary in His essence 181<br />
God is a triunity of persons 189<br />
XII. THE PERSONALITY OF GOD 204<br />
The personality of God communicated 205<br />
The image of God in the constitution of man 205<br />
The emotions of God directed towards man 211<br />
The personality of God designated 219<br />
The primary names of God in the Old Testament 220<br />
The primary names of God in the New Testament 223<br />
The practical significance of the names of God 228<br />
The personality of God radiated 231<br />
The essential glory of God 232<br />
The reflected glory of God 233<br />
The communicated glory of God 235<br />
The attributed glory of God 239<br />
XIII. CONCLUSION 246<br />
Introduction 246<br />
The attributes of God and biblical preaching 256<br />
The attributes of God and prayer 262<br />
The attributes of God and authentic evangelism 285<br />
The attributes of God and justification by faith 295<br />
The attributes of God and Christian music 301<br />
The attributes of God and local church maturity 312<br />
The attributes of God and individual Christian maturity 318<br />
BIBLIOGRAPHY 000<br />
INDEX 000<br />
iii
iv<br />
IMMORTAL, invisible, God only wise,<br />
In light inaccessible hid from our eyes,<br />
Most blessed, most glorious, the Ancient of Days,<br />
Almighty, victorious, Thy great name we praise.<br />
Unresting, unhasting, and silent as light,<br />
Nor wanting, nor wasting, Thou rulest in might;<br />
Thy justice like mountains high soaring above,<br />
Thy clouds which are fountains of goodness and love.<br />
To all life Thou givest—to both great and small;<br />
In all life Thou livest, the true life of all;<br />
We blossom and flourish as leaves on the tree,<br />
And wither and perish—but nought changeth Thee.<br />
Great Father of Glory, pure Father of Light,<br />
Thine angels adore Thee, all veiling their sight;<br />
All laud we would render; O help us to see:<br />
’Tis only the splendor of light hideth Thee.<br />
Immortal, invisible, God only wise,<br />
In light inaccessible hid from our eyes,<br />
Most blessed, most glorious, the Ancient of Days,<br />
Almighty, victorious, Thy great name we praise.<br />
Walter Chalmers Smith
PREFACE<br />
If God be the God of the Bible, then there is<br />
absolutely nothing more important than His<br />
person being confessed objectively,<br />
subjectively, and satisfactorily. First, God<br />
must be confessed objectively, <strong>that</strong> is as real,<br />
and there, outside of ourselves. In other<br />
words, He exists whether I exist or not; He<br />
exists apart from my consciousness of <strong>Him</strong>;<br />
He exists as a concrete rather than an abstract<br />
reality. This is the vital starting point (Heb.<br />
11:6). Second, God must be known<br />
subjectively, <strong>that</strong> is according to my consciousness<br />
of His concrete reality; He exists<br />
personally, according to inward conviction;<br />
He exists according to individual, sensual<br />
comprehension. Third, God must be known<br />
satisfactorily, acceptably, according to His<br />
established grounds of acceptance. I may<br />
know <strong>that</strong> God exists as objectively righteous;<br />
I may also be sensitive to His righteousness<br />
subjectively, albeit unhappily so due to<br />
conviction of my unrighteousness. Hence, my<br />
comprehension of God must also incorporate<br />
being rightly, satisfactorily, acceptably related<br />
to <strong>Him</strong>. When Pharaoh addressed Moses and<br />
Aaron: “Who is the LORD <strong>that</strong> I <strong>should</strong> <strong>obey</strong><br />
His voice to let <strong>Israel</strong> go? I do not know the<br />
LORD” (Ex. 5:3), he soon learned of this<br />
LORD both objectively (Ex. 8:8) and<br />
subjectively (Ex. 9:27; 10:16-17), but not<br />
satisfactorily as did Moses and Aaron. It is<br />
this complete knowledge of God <strong>that</strong> we are<br />
concerned about, which the Psalmist<br />
describes: “The fear of the LORD is the<br />
beginning of wisdom, and the knowledge of<br />
the Holy One is understanding” (Ps. 9:10).<br />
However, many contemporary problems face<br />
us <strong>that</strong> restrict such a blessed comprehension.<br />
THE PRESENT PROBLEM OF PRESUMPTION<br />
The greatest presumption today in the<br />
Christian church must surely be concerning<br />
the nature and character of God.<br />
Approximately 86% of Americans profess to<br />
a belief in God. 1 But if you were to ask the<br />
survey respondents to expound upon the<br />
attributes of the deity they acknowledge, then<br />
the conflicting subjective opinions would<br />
certainly be legion. Many would undoubtedly<br />
confess <strong>that</strong> they believe in the Judaeo-<br />
Christian God of the Bible. But upon asking<br />
for a description of the character of the God<br />
of Scripture, in a definitive sense, once again a<br />
variety of abstract opinions would come<br />
forth. Sad to say, even within conservative<br />
evangelicalism, a survey of the qualities of<br />
God would more often prove sentimental<br />
rather than true to the Bible. There may be<br />
much God-talk, even by professing multitudes<br />
who are yet starved of a vital knowledge of<br />
the gracious holiness and transcendent glory<br />
of God.<br />
Nevertheless, such commonly glib language<br />
is often void of substance and specificity. Let<br />
us be bold then to assert <strong>that</strong> a reverent,<br />
humble and truth-founded appreciation of the<br />
attributes of the living God of the Bible is the<br />
need of the hour. The present common void is<br />
like <strong>that</strong> of a shallow well <strong>that</strong> offers little to<br />
draw upon at a time when life experiences<br />
leave the soul parched. Arthur Pink describes<br />
the priority of necessary recovered depth as<br />
follows:<br />
“Acquaint now thyself with him, and be at<br />
peace: thereby good shall come unto thee” (Job<br />
22:21). . . . A spiritual and saving knowledge of<br />
God is the greatest need of every human<br />
creature. The foundation of all true knowledge<br />
of God must be a clear mental apprehension of<br />
His perfections as revealed in Holy Scripture.<br />
An unknown God can neither be trusted,<br />
served, nor worshiped. 2<br />
1<br />
George Barna, What Americans Believe, pp. 200-<br />
3. The question asked in 1991 was: “‘There is<br />
only one true God, who is holy and perfect, and<br />
who created the world and rules it today.’ Do you<br />
agree strongly, agree somewhat, disagree<br />
somewhat, or disagree strongly with <strong>that</strong><br />
statement?” 74% agreed strongly and 12% agreed<br />
somewhat.<br />
2<br />
Arthur W. Pink, The Attributes of God, p. 7.<br />
Drawing upon Charnock, Gurnall, Haldane,<br />
Manton, Spurgeon, etc., this insightful author<br />
v
vi<br />
THE PRESENT PROBLEM OF IGNORANCE<br />
The prevalence today of this diminished<br />
appreciation concerning the profound glory of<br />
the almighty Jehovah cannot be over<br />
exaggerated, nor can the debilitating effects of<br />
such a fundamental doctrinal weakness within<br />
evangelical Christendom be too strongly<br />
lamented. Weakness in our understanding of<br />
God is invariably related to our lack of<br />
nourishment concerning the right nutrients of<br />
the knowledge of God. Perhaps worse than<br />
this condition of spiritual debilitation is the<br />
conclusion, born of ignorance, <strong>that</strong> our<br />
understanding of the nature of God is, for all<br />
practical purposes, satisfactory or at least<br />
adequate. But how tragic is this delusion! Not<br />
only do multitudes of Christians embrace<br />
shriveled views of God, but also they blindly<br />
pontificate according to such sparse knowledge.<br />
When recently visiting a large Christian<br />
hospital in Kentucky, this writer noticed a<br />
poster in a recreational room <strong>that</strong> read: “God<br />
is like Winnie-the-Pooh. He’s big and cudly”!<br />
This is nothing less than tragic sentimental<br />
nonsense. Even worse is the fact <strong>that</strong> those so<br />
deluded, who promote this demeaning of<br />
God, are in fact guilty of gross slander.<br />
On several occasions this writer has heard<br />
professing Christians express their belief <strong>that</strong><br />
the reason why God created man was because<br />
He was lonely! Implicit was the idea <strong>that</strong> God<br />
lacked fulfillment! However, when it was<br />
suggested to one of these persons <strong>that</strong> the<br />
“glory of God” might be a higher and less<br />
subjective goal, there was trite and unenthusiastic<br />
agreement. Then, having quickly<br />
brushed aside this loftiest of all purposes, we<br />
were yet returned to a more animated crusade<br />
for the thought <strong>that</strong> God does need man. Yet<br />
nowhere in the Bible is God declared to be<br />
incomplete without man. A study of God’s<br />
attributes in Scripture, particularly His selfexistence,<br />
as well as a consideration of the<br />
eternal blessedness of the members of the<br />
Triunity of God, makes this abundantly clear.<br />
gives an exalted view of the character of God <strong>that</strong><br />
ought to humbly drive us to our knees in<br />
confession and adoration.<br />
Here then we have a clear indication of the<br />
fact <strong>that</strong> the details of our faith and perspective<br />
on life are conditioned by our concept of<br />
God. Concerning the instances just related, an<br />
inadequate appreciation of God results in a<br />
subtly dangerous, inflated distortion of man’s<br />
sense of importance while at the same time<br />
God is deflated to sentimental utilitarian<br />
proportions<br />
From another aspect of this enlarged view<br />
of man and corresponding diminished appreciation<br />
of God, there is the prevalent<br />
contemporary opinion <strong>that</strong> God can be<br />
known through subjective comprehension<br />
rather than the disclosure of objective special<br />
revelation. In other words, with effort <strong>that</strong> is<br />
a given characteristic of human autonomy,<br />
God can be found. It is commonplace today<br />
for people to declare, “I think God is . . . ,”<br />
rather than, “God is revealed in the Bible to<br />
be . . . .” However, when man so thinks via a<br />
mind warped with corruption (Jer. 17:9), it<br />
<strong>should</strong> not surprise us <strong>that</strong> he concocts a<br />
dependent God who is beholden to man. In<br />
other words, what man declares he has found<br />
is not in fact God, but an idolatrous entity<br />
shaped according to his expectations.<br />
Hence, it is of the highest importance <strong>that</strong><br />
both the believer and unbeliever have a right<br />
understanding of the God of the Bible. If<br />
evangelism is ever to regain its proper<br />
scriptural role in our society, it will start with<br />
declaring to sinful mankind the truth<br />
concerning God’s perfections so <strong>that</strong> they<br />
begin to be disturbed in their souls rather<br />
than continue to amble along in life. Similarly<br />
for the Christian, Scripture emphatically<br />
teaches <strong>that</strong> according to a man’s right<br />
understanding of God, so in direct proportion<br />
will genuine Christian character be evidenced<br />
in his life. We can only be conformed to the<br />
image of God, <strong>that</strong> is be godly or “God-like,”<br />
when we progress in our vital knowledge of<br />
God.<br />
When Paul writes in Ephesians 5:1, “Therefore<br />
be imitators of God, as beloved<br />
children,” he assumes two things. First, <strong>that</strong><br />
those who he is addressing are regenerate<br />
children of God. Second, <strong>that</strong> these believers<br />
have a true and substantial knowledge of the
God of the Bible, the only God of <strong>Israel</strong>, even<br />
as the preceding context has taught. We can<br />
best imitate <strong>that</strong> which we know well. In I<br />
Peter 1:16, Christians are exhorted: “You<br />
shall be holy, for I [the Father] am holy.” But<br />
how can we attain to <strong>that</strong> which we know<br />
little about?<br />
Yet today we cannot so easily make such an<br />
assumption regarding an accurate knowledge<br />
of God as do Paul and Peter. The subjective<br />
and utilitarian age in which we live has led<br />
unsuspecting believers to conceive of alien<br />
characteristics which they append to God;<br />
others virtually devise their own God, and<br />
respond in accord with <strong>that</strong> which has<br />
become a mental idol. However, in this study<br />
we are endeavoring to impart truth and<br />
understanding concerning the God of the<br />
Bible, the God and Father of our Lord Jesus<br />
Christ. It is hoped <strong>that</strong> resultant change,<br />
through the authentic perception of the glory<br />
of God in the soul, will also result in the<br />
reflection of <strong>that</strong> change, <strong>that</strong> is the<br />
glorification of <strong>that</strong> same God of the Bible.<br />
THE PRESENT PROBLEM OF KNOWABILITY<br />
Some would certainly agree <strong>that</strong> our<br />
understanding of God is sadly lacking, yet<br />
remain resigned to the despairing view <strong>that</strong><br />
since God is spirit, infinite, and transcendent,<br />
and man is carnal, finite, and limited,<br />
therefore He is not satisfactorily comprehensible.<br />
So why <strong>should</strong> we attempt to know the<br />
unknowable? To this we would simply reply<br />
<strong>that</strong> the infinite God has in fact revealed<br />
<strong>Him</strong>self to humanity; in so doing He is<br />
declaring <strong>that</strong> He is knowable, <strong>that</strong> is to the<br />
extent <strong>that</strong> He determines. Further, He<br />
declares <strong>that</strong> finite man can satisfactorily<br />
know <strong>Him</strong> since in making <strong>Him</strong>self known, at<br />
the same time He has appended the guarantee<br />
<strong>that</strong> such “understanding” is supremely soul<br />
satisfying, being knowledge of “the true God<br />
and eternal life” (I John5:20). The problem<br />
arises here when man thinks in terms of<br />
discovering God, <strong>that</strong> is of the finite creature<br />
finding the infinite God. Such a quest is futile<br />
(I Cor. 1:21). However when God reveals<br />
vii<br />
<strong>Him</strong>self and the Infinite reaches down with<br />
self-revelation, then God is satisfactorily<br />
knowable. Such knowledge does not result in<br />
frustration when accompanied with submission<br />
and humility, but abiding joy, peace,<br />
and fulfillment. Peter considers the knowledge<br />
of God to be productive of “grace and peace”<br />
(II Pet. 1:2). Paul delights “to know the love<br />
of Christ which surpasses knowledge” (Eph.<br />
3:19), <strong>that</strong> is to know with delight <strong>that</strong> which<br />
transcends full knowledge. Of course, if man<br />
insists on invading heaven, so to speak,<br />
desiring to know God on a par with his<br />
Maker, if he arrogantly desires to know as<br />
God knows, more than he desires to know<br />
about God as a creature, then he shall be<br />
forever frustrated and condemned through his<br />
yielding to the original temptation, to “be like<br />
God” (Gen. 3:1-5; Is. 14:13-14).<br />
THE PRESENT PROBLEM OF PRACTICALITY<br />
Quite apart from these philosophic<br />
objections, we return to <strong>that</strong> tragic attitude on<br />
the part of many Christians who profess to<br />
know God with their lips, yet consider a study<br />
of His attributes to be of minimal worth.<br />
How reminiscent this is of the indictment of<br />
the Son of God toward the Jewish leaders,<br />
“This people honors Me with their lips, but<br />
their heart is far away from Me” (Matt.<br />
15:8). The anomaly of this situation is<br />
heightened when we hear the cry for<br />
“practical Christian teaching,” and yet<br />
discover <strong>that</strong> the very people who make such<br />
a plea show little interest in the glory and<br />
delights of God's person. Concerning the man<br />
influenced by the pragmatic ways of this<br />
world, a study of God’s attributes may<br />
conjure up in his mind a fear <strong>that</strong> its content<br />
will be strictly academic, essentially philosophic,<br />
and as a consequence as dry as<br />
proverbial dust. Perhaps he will feel <strong>that</strong>,<br />
apart from some basic affirmations about<br />
God, this subject <strong>should</strong> be left undisturbed<br />
with other speculative doctrinal discussions of<br />
a past era since it is of little relevance to<br />
ractical living for today. Possibly he will even<br />
join company with the objection of the nature
viii<br />
lover and environmentalist who claim <strong>that</strong><br />
they have learned more about God through<br />
the contemplation of creation on a beautiful<br />
day, or a starry night, or even in the midst of<br />
a terrifying storm, than in a host of such<br />
scholarly and abstract discussions. Probably<br />
they will join hands in echoing <strong>that</strong> popular<br />
twentieth century ditty:<br />
The place where I worship is the wide open<br />
spaces, Built by the hand of the Lord. 3<br />
Of course we <strong>should</strong> hasten to explain <strong>that</strong><br />
a study such as this ought in no way to be<br />
presented in a coldly intellectual and sterile<br />
form. But neither ought it to be devoid of<br />
solid doctrinal content and propositional<br />
statements, such as those of a more existential<br />
mind-set might demand. Rather, we would<br />
propose <strong>that</strong> transforming knowledge of God<br />
which Daniel speaks about: “[B]ut the people<br />
who know their God will display strength and<br />
take action” (Dan. 11:32). A. W. Tozer<br />
perceptively writes at this juncture:<br />
I believe there is scarcely an error in doctrine or<br />
a failure in applying Christian ethics <strong>that</strong> cannot<br />
be traced finally to imperfect and ignoble<br />
thoughts about God. It is my opinion <strong>that</strong> the<br />
Christian conception of God current in these<br />
middle years of the twentieth century is so<br />
decadent as to be utterly beneath the dignity of<br />
the Most High God and actually to constitute<br />
for professed believers something amounting to<br />
a calamity. 4<br />
Especially note the emphasis here on<br />
Christian ethics, <strong>that</strong> is <strong>that</strong> practical element<br />
concerning godly behavior which many<br />
3<br />
Psalm 19:1-6 is also frequently quoted to support<br />
this naturalistic contention <strong>that</strong> general revelation<br />
is what matters most. However, such a scanty<br />
opinion usually ignores the surpassing importance<br />
of special revelation, specifically the soul-restoring<br />
Word of God, variously expressed in vs. 7-14 of<br />
this same Psalm.<br />
4<br />
A. W. Tozer, The Knowledge of the Holy, p. 10.<br />
This is an excellent introductory volume to a study<br />
of the attributes of God. Tozer bemoans the<br />
shallow concept of God <strong>that</strong> is current within<br />
church life. It is for this reason <strong>that</strong> Christian<br />
ethics are faulty and the gospel is weakened.<br />
superficially cry out for. Yet Tozer is<br />
adamant; right holy behavior only comes<br />
from the right beholding of a holy God.<br />
Therefore the apathetic times in which we live<br />
<strong>should</strong> not be allowed to corrupt profitable<br />
thinking about God. There <strong>should</strong> be no<br />
heeding of the siren-like suggestion <strong>that</strong> we<br />
yield to the contorted suggestion <strong>that</strong> God<br />
must be simply experienced before He is<br />
known. The true knowledge of God is of<br />
fundamental importance for the biblical<br />
Christian. Hence the contemporary problem<br />
requires, not capitulation but, to use a word<br />
distasteful to many, indoctrination! The<br />
doctrine of God must be given a place of<br />
supreme and lively prominence, and yes, even<br />
before the desperate need of faithful<br />
evangelistic ministry.<br />
J. I. Packer explains:<br />
We must not be afraid to start with the basic<br />
facts about God the Creator. Revealed truth has<br />
a structure, and this is its foundation. When<br />
Paul preached to the pagan Athenians, he laid<br />
his foundation before going further. He had to,<br />
or else the point of his witness to our Lord<br />
would not have been grasped. For knowledge of<br />
sin and salvation presupposes some knowledge<br />
of the Creator; nobody can see what sin is till he<br />
has learned what God is. That is why [Richard]<br />
Baxter directed the seeking soul to fix his mind<br />
first and foremost on the nature and majesty of<br />
God. In the pagan West today, we need to lay<br />
the same foundation as Paul laid at Athens. We<br />
complain <strong>that</strong> our ‘gospel preaching’ (in the<br />
modern sense) does not register with those who<br />
hear it. May not this be in the first instance<br />
because they know nothing about God with<br />
whom they have to do? Have we not taken<br />
pains to teach them who God is? The irony of<br />
our situation is <strong>that</strong> if we spend time preaching<br />
to modern pagans about the character of God<br />
we shall be told <strong>that</strong> we are not preaching the<br />
gospel. But the Puritans would not tell us <strong>that</strong>;<br />
nor would Paul. 5<br />
5 J. I. Packer, A Quest For Godliness, p. 169. This<br />
study of the Puritan vision of the Christian life<br />
practically illustrates <strong>that</strong> for this spiritually<br />
illustrious group, experiential union with God was<br />
pursued as being of supreme importance. For this<br />
reason Packer adds, “As I move through my own
Nevertheless, as a word of encouragement,<br />
let it be further added <strong>that</strong> in this<br />
foundational area of Bible study, there is<br />
some evidence of the beginning of an<br />
awakening taking place. Over the last thirty<br />
years a number of volumes have been<br />
published concerning the character of God<br />
<strong>that</strong> have gained wide circulation. 6 Some<br />
Christians are gaining a far more glorious<br />
vision of the Almighty God with resulting<br />
reverence and awe <strong>that</strong> has been so<br />
conspicuous by its absence.<br />
THE PRESENT PROBLEM OF PRIORITY<br />
Not surprisingly, many have come to realize<br />
<strong>that</strong> much of the noise, activity, relational<br />
game playing, and man-centered navel-gazing<br />
in multitudes of churches has not satisfied the<br />
thirsty soul. Rather it is being discovered <strong>that</strong><br />
nothing compares with a humble, simple<br />
encounter with the grandeur and grace of<br />
God, the contemplation and trembling<br />
adoration of He who needs no embellishment<br />
due to the demands of contemporary<br />
relevance. The glitzy church cisterns, full of<br />
performance and sensual appeal, designed by<br />
creative worship specialists, are being found<br />
to be full of fractures and thus unable to<br />
provide sustaining spiritual nourishment. It is<br />
slowly being understood <strong>that</strong> an imbalance in<br />
our understanding of God leads to an<br />
imbalance in our daily living.<br />
Furthermore, it is also being realized <strong>that</strong> a<br />
neglect of our understanding of God leads not<br />
only to impotent living, but also to a<br />
proportionate tendency to become mancentered.<br />
This latter point is especially<br />
important these days, witness the overwhelming<br />
stress on God as a means to an end,<br />
namely self-fulfillment, self-gratification, self-<br />
6<br />
seventh decade, in better health than can possibly<br />
last, I am more glad than I can say for what<br />
Puritans like Bunyan and Baxter have taught me<br />
about dying,” p. 14.<br />
Such authors would include Packer, Pink, Piper,<br />
Schaeffer, Smail, Sproul, Storms.<br />
ix<br />
aggrandizement, etc., and not as a glor-ious<br />
end in <strong>Him</strong>self.<br />
It is not an overstatement to claim <strong>that</strong> this<br />
topic is the most basic <strong>that</strong> any Christian will<br />
ever consider. J. I. Packer puts it this way:<br />
What were we made for? To know God. What<br />
aim <strong>should</strong> we set ourselves in life? To know<br />
God. What is the “eternal life” <strong>that</strong> Jesus gives?<br />
Knowledge of God. “This is eternal life, <strong>that</strong><br />
they may know thee, the only true God, and<br />
Jesus Christ, whom thou hast sent” (John 17:3).<br />
What is the best thing in life, bringing more joy,<br />
delight, and contentment, than anything else?<br />
Knowledge of God. “Thus saith the LORD, Let<br />
not the wise man glory in his might, let not the<br />
rich man glory in his riches; but let him <strong>that</strong><br />
glorieth glory in this, <strong>that</strong> he understandeth and<br />
knoweth me” (Jer. 9:23f). What, of all states<br />
God ever sees man in, gives <strong>Him</strong> most pleasure?<br />
Knowledge of <strong>Him</strong>self. “I desire . . . the<br />
knowledge of God more than burnt offerings,”<br />
says God (Hos. 6:6). 7<br />
Hear also of the priority which Stephen<br />
Charnock, <strong>that</strong> profoundly insightful Puritan,<br />
places on a true knowledge of God.<br />
Who would willingly live in a stormy world<br />
void of God? If we waiver in this principle, to<br />
whom <strong>should</strong> we make our complaints in our<br />
afflictions? Where <strong>should</strong> we meet with<br />
supports? How could we satisfy ourselves with<br />
the hopes of a future happiness? There is a<br />
sweetness in the meditation of his existence, and<br />
<strong>that</strong> he is a creator (Ps. 104:24). Thoughts of<br />
other things have a bitterness mixed with them:<br />
houses, lands, children now are, shortly they<br />
7 J. I. Packer, Knowing God, p. 29. This is a soul<br />
thrilling and by far the most stimulating of more<br />
recent writings on this subject, at least at a<br />
popular level. The major attributes of God are<br />
expounded in such a way <strong>that</strong> it is most difficult<br />
for the reader to avoid their intensely practical<br />
importance.
x<br />
will not be; but God is, <strong>that</strong> made the world; his<br />
faithfulness as he is a creator, is a ground to<br />
deposit our souls and concerns in our innocent<br />
sufferings (I Pet. 4:19). So far as we are weak in<br />
the acknowledgment of God, we deprive<br />
ourselves of our content in the view of his<br />
infinite perfections. 8<br />
This study is based wholly on the principle<br />
<strong>that</strong> God is to be preeminently known<br />
through His revelation of <strong>Him</strong>self in His<br />
Spirit inspired, truthful, inerrant, inscripturated<br />
Word, and this includes the incarnate<br />
revelation of <strong>Him</strong>self through His Son, the<br />
Lord Jesus Christ. Therefore, God is who the<br />
Bible in its totality reveals <strong>Him</strong>self to be. No<br />
consideration will be given to liberal and neo-<br />
8<br />
Stephen Charnock, The Existence and Attributes<br />
of God, I, p. 180. This puritan classic provides<br />
what is still the most searching study of God’s<br />
attributes. Herman Bavink may excel in the field<br />
of historical theology in his The Doctrine of God,<br />
but Charnock is supreme in his penetration of<br />
biblical truth. Few modern writers come close to<br />
his ability to apply Scripture concerning God’s<br />
being to the soul of man. This work may at first<br />
be heavy going on account of its antiquated<br />
seventeenth century style, but persistence <strong>that</strong><br />
endeavors to overcome our present day spiritual<br />
illiteracy, as well as growing familiarity with the<br />
outlined structure, will result in the discovery of<br />
incomparable pleasure.<br />
orthodox speculations <strong>that</strong> do not accept this<br />
standard of judgment. 9 It is hoped then, <strong>that</strong><br />
the reader of this study will be led to more<br />
enthusiastically, yes even passionately cry out<br />
in his heart with praise for God’s attributes as<br />
did Moses: “For I proclaim the name of the<br />
LORD; ascribe greatness to our God! The<br />
Rock! His work is perfect, for all His ways<br />
are just; a God of faithfulness and without<br />
injustice, righteous and upright is He” (Deut.<br />
32:3-4).<br />
9<br />
The barrenness of these deviant considerations of<br />
revealed truth is well illustrated by a recent<br />
Systematic Theology project being published by<br />
Oxford University Press, with Volume I being<br />
titled The Triune God. The author, Robert W.<br />
Jensen, readily admits <strong>that</strong> this is an ecumenical<br />
project designed to provide a synthesis of Roman<br />
Catholic and Protestant theology. “The present<br />
work is deliberately done in such anticipation of<br />
the one church,” p. vii. The liberal/existential/neoorthodox<br />
bias is over-whelming and one finds it<br />
easy to conclude <strong>that</strong> for this author, the opinions<br />
of avant-garde theologians and philosophers are<br />
the point of final authority; they certainly<br />
dominate over Scripture references. Jenson<br />
typically comments, “There is an omission to be<br />
noted. Readers will find in this system no separate<br />
doctrine of God’s ‘attributes.’ This is not<br />
accidental. Fundamentally, the predicates we<br />
rightly attribute to God are simply all those <strong>that</strong><br />
speaking the gospel may from time to time<br />
require,’” p. 223.
CHAPTER I<br />
INTRODUCTION TO THE ATTRIBUTES OF GOD<br />
A. GOD CANNOT BE KNOWN APART FROM HIS SELF-REVELATION<br />
To consider knowing God presupposes <strong>that</strong> God is. This being an assumed starting point<br />
(Heb. 11:6), we are specifically concerned here solely with the God of the Bible, the God of<br />
Genesis 1:1, the God of Adam, Abraham, Isaac, and Jacob, the God of the prophets, the<br />
God of the Apostles including Paul, and the God and Father of the Lord Jesus Christ, which<br />
God is one and the same in biblical Judaeo-Christianity.<br />
1. God cannot be known through self-discovery.<br />
Can a man, believing in God who he confesses not to know, find God? Man may<br />
attempt this quest, as was the case with Greek philosophy evidenced by its inability to<br />
deal with sin. Such a trail, <strong>that</strong> attempts to find light in the midst of darkness, is<br />
doomed to failure. When man is seen to take the initiative in the discovery of God,<br />
even though seeming pietistic motives are expressed, or probing ritualistic forms are<br />
employed such as meditation concerning self or the universe, whatever he discovers will<br />
only fall within the realm of his cognitive and analytical capacity. How futile it is for<br />
finitude to discover infinity or mortality to attain immortality. Zophar was correct<br />
when he exhorted Job concerning such an impossibility: “Can you discover the depth<br />
of God? Can you discover the limits of the Almighty? They are high as the heavens,<br />
what can you do? Deeper than Sheol, what can you know?” (Job 11:7-8). 1 Carl Henry<br />
well describes man’s arrogant futility at this point.<br />
God is not the Great Perhaps, a clueless shadow character in a Scotland Yard mystery. Far<br />
less is he a nameless spirit awaiting post-mortem examination in some theological morgue.<br />
He is a very particular and specific divinity, known from the beginning solely on the basis<br />
of his works and self-declaration as the one living God. Only theorists who ignore divine<br />
self-disclosure are prone to identify God as the nondescript John Doe of religious<br />
philosophy. 2<br />
Hence as John the Baptist declared: “A man can receive nothing unless it has been<br />
given him from heaven” (John 3:27; cf. Matt. 16:16-17).<br />
2. God can only be known through Self-disclosure.<br />
While man cannot come up to God, yet the wonder is <strong>that</strong> He is pleased to come down<br />
to man (Ex. 3:7-8; 19:11; Num. 11:16-17). The Scripture is abundantly clear <strong>that</strong> for<br />
man to know <strong>Him</strong>, God must take the initiative in finding man and making <strong>Him</strong>self<br />
known. Man is limited as a creature in being finite while at the same time he is limited<br />
1 F. Delitzsch comments on these verses: “The nature of God may be sought after, but cannot be found<br />
out.” Biblical Commentary on the Book of Job, I, p. 181.<br />
2 Carl Henry, God, Revelation and Authority, II, p. 7.
2<br />
THE ATTRIBUTES OF GOD<br />
in nature as a sinner. For this reason, “the thoughts of God no one knows except the<br />
Spirit of God” (I Cor. 2:11). However, He graciously condescends to reveal <strong>Him</strong>self<br />
where man is, even as He walked with man in the Garden of Eden (Gen. 3:8-9).<br />
Further He reaches through the barrier <strong>that</strong> man has encountered so <strong>that</strong>, the “‘things<br />
which eye has not seen and ear has not heard, and which have not entered the heart of<br />
man, all <strong>that</strong> God has prepared for those who love <strong>Him</strong>.’ For to us God revealed them<br />
through the Spirit” (I Cor. 2:9-10).<br />
3. God can only be known through His chosen media.<br />
But specifically, how has God made <strong>Him</strong>self known? What means has He employed?<br />
According to Hebrews 1:1-2 God has spoken “to the fathers in the prophets in many<br />
portions and in many ways.” Further there has been progress <strong>that</strong> is climactic in the<br />
Lord Jesus Christ since, “in these last days [God] has spoken to us in His Son.” For the<br />
Christian through the centuries all of this has come by means of Scripture. Yet a clear<br />
distinction has been recognized in God’s speaking.<br />
a. Natural revelation, Psalm 19:1-6. God speaks universally through nature,<br />
especially by means of his power and majesty, such as through the wonder of the<br />
silent heavens <strong>that</strong> eloquently speak of His glory.<br />
Yes, God is good—in earth and sky,<br />
From ocean depths and spreading wood,<br />
Ten thousand voices seem to cry:<br />
God made us all, and God is good.<br />
The sun <strong>that</strong> keeps his trackless way,<br />
And downward pours his golden flood,<br />
Night’s sparkling hosts, all seem to say<br />
In accents clear, <strong>that</strong> God is good.<br />
Yes, God is good, all nature says,<br />
By God’s own hand with speech endued;<br />
And man, in louder notes of praise,<br />
Should sing for joy <strong>that</strong> God is good.<br />
Yet there is limitation with nature, especially when we observe it, according to<br />
Tennyson, “red in tooth and claw.” At best the goodness we behold at this level<br />
concerns God’s attractive benevolence as, “all nature says,” not goodness on<br />
account of moral attractiveness.<br />
b. Special revelation, Psalm 19:7-14. God speaks particularly at a personal level to<br />
individuals of grace and reconciliation at specific times and places to the end <strong>that</strong><br />
they might be saved and have an adoptive relationship with God.<br />
I’ve found a Friend; O such a friend!<br />
He loved me ere I knew <strong>Him</strong>;<br />
He drew me with the cords of love,<br />
And thus He bound me to <strong>Him</strong>;
INTRODUCTION 3<br />
And round my heart still closely twine<br />
Those ties which nought can sever;<br />
For I am His, and He is mine,<br />
Forever and forever.<br />
The main agents of this gospel communication are the Word of God written and<br />
incarnate in conjunction with the Holy Spirit (John 1:14; II Tim. 3:16; II Pet.<br />
1:20-21), and the engraving of the conscience (Rom. 2:14-15). All of these, though<br />
distinct, are inseparably related. Yes God has, in the past, spoken through audible<br />
speech and historical events, yet now these all subsume under written revelation.<br />
Even general revelation is included in the special revelation of the Bible (Ps. 19:1-<br />
6), yet the concrete speech of God <strong>that</strong> comprehensively describes God is today<br />
exclusively found in the Word of God written. This is not to deny personal,<br />
subjective encounter with God; yet this must nevertheless submit to the bar of<br />
Scripture. Hence this is the only authoritative basis for rightly comprehending the<br />
knowledge of God, which principle our subsequent study will uphold.<br />
B. GOD CANNOT BE KNOWN APART FROM HIS ATTRIBUTES<br />
1. Can God be defined in a manner of speaking?<br />
Attempt to define a personal, admired friend. In doing so we are bound to use<br />
distinguishing personal characteristics. Then try reverently to define “God,” <strong>that</strong> is the<br />
God of the Bible, in one extended sentence. We are certain to have mentioned<br />
numerous personal attributes and then begun to wonder what aspects of His being we<br />
have neglected due to spiritual ignorance. While such an exercise is not illegitimate, yet<br />
it ought to have engendered a spirit of caution lest we respond irreverently.<br />
a. From where does our definition of God arise?<br />
What was the basis of your definition? Was it a matter of subjective opinion<br />
expressed as follows, “I think God is,” or, “A particular theologian has said”?<br />
Such an opinion will lead to idolatry. Or was our definition more a matter of<br />
objective revelation and knowledge expressed thus, “God has revealed <strong>Him</strong>self in<br />
the Bible to be . . . God has authoritatively spoken of <strong>Him</strong>self thus”? Such a<br />
confession will lead to worship.<br />
b. Does our definition of God conform with our experience?<br />
Furthermore, could you honestly claim to know God as you described <strong>Him</strong>, <strong>that</strong> is<br />
in an intimate and experiential manner? If you claim to know the God you<br />
subjectively opined about, all you have ended up doing is expressing your<br />
adoration of man. However, even if you defined God objectively, according to the<br />
revelation of Scripture, was your definition, though theologically correct, yet<br />
coldly theoretical and abstract? In other words, is your true knowledge of God<br />
merely cerebral and cognitive, even as the demons believe (Jas. 2:19)? Or is it after<br />
the manner of David who enthuses: “As the deer pants for the water brooks, so<br />
my soul pants for You, O God. My soul thirsts for God, for the living God” (Ps.<br />
42:1-2). Francis Xavier has written a hymn in this regard.
4<br />
THE ATTRIBUTES OF GOD<br />
My God, I love Thee—not because<br />
I hope for heaven thereby,<br />
Nor yet because who love Thee not<br />
Are lost eternally.<br />
Then why, O blessed Jesus Christ,<br />
Should I not love Thee well?<br />
Not for the sake of winning heaven,<br />
Or of escaping hell;<br />
Not with the hope of gaining aught;<br />
Not seeking a reward;<br />
But as Thyself hast loved me,<br />
O ever-loving Lord.<br />
E’en so I love Thee, and will love,<br />
And in Thy praise will sing;<br />
Because Thou art my loving God<br />
And my eternal King.<br />
2. Some descriptions of God described in the Bible.<br />
While the following portrayals of God are not quite so systematically arranged as The<br />
Westminster Confession of Faith, yet they present a historic panorama of harmonious<br />
truth <strong>that</strong> spans a broad period of 1500 years from Moses to Paul. Furthermore, the<br />
primacy of biblical definitions of God ought always to have primacy.<br />
a. Exodus 34:4-9. Here God is not discovered, but rather He gloriously and<br />
specifically reveals himself by speech to Moses. “Then the LORD passed by before<br />
in front of him and proclaimed, ‘The LORD, the LORD God, compassionate and<br />
gracious, slow to anger and abounding in lovingkindness and truth; who keeps<br />
lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He<br />
will by no means leave the guilty unpunished, visiting the iniquity of the fathers on<br />
the children and on the grandchildren to the third and fourth generations,’” vs. 6-<br />
7. Note the harmonious balance <strong>that</strong> is declared involving both God’s gracious<br />
forgiveness and His demanding justice. The setting concerns the pastor of God’s<br />
fallen, rebellious people being reassured of grace greater than all their sin. As a<br />
result, Moses’ encounter with God’s attributes is productive of humble worship<br />
and the hopeful cry: “O Lord, I pray, let the Lord go along in our midst, even<br />
though the people are so obstinate, and pardon our iniquity and our sin, and take<br />
us as your own possession,” v . 9.<br />
b. Numbers 14:17-19. In a setting reminiscent of Moses’ prior intercession in Exodus<br />
34:4-9, he again pastorally reasons with God <strong>that</strong>, for the sake of His reputation<br />
before the Egyptians and in accord with His character previously revealed in<br />
Exodus 34:4-9, He manifest further grace. “Pardon, I pray, the iniquity of this<br />
people according to the greatness of Your lovingkindness, just as You also have<br />
forgiven this people, from Egypt even until now,” v. 19. Thus this personal<br />
knowledge of God becomes the basis for Moses’ reverent yet successful<br />
intercession with God for mercy in the face of account of <strong>Israel</strong>’s ongoing carnal<br />
hankering after Egypt. Keil and Delitzsch comment: “This ‘sermon on the name of<br />
the Lord,’ as Luther calls it, disclosed to Moses the hidden nature of Jehovah. It
INTRODUCTION 5<br />
proclaimed <strong>that</strong> God is love, but <strong>that</strong> kind of love in which mercy, grace, longsuffering,<br />
goodness, and truth are united with holiness and justice.” 3<br />
c. Deuteronomy 5:1-6:15. This review of God’s revelation of the Ten<br />
Commandments (5:6-21; cf. Ex. 20:1-21) and the Shema (6:4-9) 4 describes the<br />
exclusive moral glory of Jehovah in terms of required worship and godly<br />
conformity on the part of <strong>Israel</strong>. Of particular importance are God’s holiness and<br />
power, 5:11, 12, 22-26, 32, grace, 5:15, expectation of reverence, 6:2, 13,<br />
benevolence, 6:3, 10-11, unity, 6:4, 14, and anger, 6:15. Here is the classic<br />
revelation of biblical monotheism, the absolute exclusivity of Jehovah. In a world<br />
of polytheistic paganism, the dawning of such a revolutionary thought inevitably<br />
resulted in anti-Semitism. Polytheists were generally tolerant to a degree of other<br />
unknown God’s (Acts 17:22-3), even if rivalry resulted through claims of<br />
superiority. However the proclamation of not only one living and holy God, but<br />
also the falsity and impotence all others, was to deny religious pluralism and<br />
relativism. Over the centuries, since Abraham, an unbelieving world has declared<br />
such a claim to be arrogant, offensive, and lacking in ecumenicity.<br />
d. Deuteronomy 10:12-22. This review of God’s earlier revelation of <strong>Him</strong>self (Ex.<br />
34:4-9) requires reverent fear and obedience from rebellious <strong>Israel</strong>. Why <strong>should</strong><br />
this chosen nation respond in such a way? Because God is the only true God being<br />
holy, vs. 12, 20, sovereign, vs. 14, 17, 21, gracious, v. 15, just, v. 17, 18,<br />
benevolent, v. 18, glorious, v. 21, and the Savior of His people, vs. 19-22.<br />
Especially notice the specificity here where God is defined as “the LORD [Jehovah]<br />
your God [Elohim],” vs. 12, 14, 17, 20, 22, unrivaled in a pagan world, v. 17.<br />
Response to Moses’ preaching/teaching/inscripturated ministry is expected to be<br />
comprehension <strong>that</strong> is productive of “fear, obedience, love of God, service, v. 12,<br />
as well as “love of aliens” v. 19, motivated by personal redemption.<br />
e. <br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
righteous, v. 8, faithful, vs. 8, 17, 32-33, merciful, vs. 9, 27-28,<br />
immanent, vs. 13-14, gracious, compassionate, vs. 17-20, 31, patient, longsuffering,<br />
vs. 17, 28-31, spiritual, v. 20, just, vs. 27-28, 33, glorious, v. 32,<br />
immutable, v. 32. The result is a constraint to abide by a covenant <strong>that</strong> calls for<br />
obedience to God’s commandments and ordinances, 10:28-39. Hence a right<br />
vision of God is inclined to be productive of godliness.<br />
3<br />
C. F. Keil and F. Delitzsch, Commentary on the Pentateuch, II, p. 240.<br />
4<br />
The Hebrew for “hear” is “ˆshāma,” [m'v;, the first word of v. 4, so <strong>that</strong> the “Shema,” as popularly<br />
designated amongst Jews, has become the representative motto for vs. 4-9, namely the essence of<br />
monotheistic Judaism. In persecution the recitation of this passage has often been the dying Jew’s last<br />
cry.
6<br />
<br />
THE ATTRIBUTES OF GOD<br />
f. Ezekiel 1:26-28. Here is an astonishing revelation of, “a figure with the<br />
appearance of a man. Then I noticed from the appearance of His loins and<br />
upward something like glowing metal <strong>that</strong> looked like fire all around within it,<br />
and from the appearance of His loins and downward I saw something like fire;<br />
and there was a radiance around <strong>Him</strong>. As the appearance of the rainbow in the<br />
clouds on a rainy day, so was the appearance of the likeness of the glory of the<br />
LORD. And when I saw it, I fell on my face and heard a voice speaking.” vs. 27-<br />
28. This glory is described as fiery radiance so <strong>that</strong> the overall impression is one of<br />
supreme, brilliant majesty. Such a vision is not unlike <strong>that</strong> of Isaiah 6:1-7: “I saw<br />
the Lord sitting on a throne, lofty and exalted, with the train of His robe filling<br />
the temple. . . . And one [seraph] called out to another and said, ‘Holy, Holy,<br />
Holy, is the LORD of hosts, the whole earth is full of His glory.” Again in<br />
Revelation 1:12-15 we are told: “In the middle of the lampstands I saw one like a<br />
son of man, clothed in a robe reaching to the feet, and girded across His chest<br />
with a golden sash. His head and His hair were while like wool, like snow; and<br />
His eyes were like a flame of fire. His feet were like burnished bronze, when it has<br />
been made to glow in a furnace, and His voice was like the sound of many<br />
waters.”<br />
g. <br />
<br />
<br />
<br />
infinity, vs. 33-34;<br />
wisdom, vs. 33-34; omniscience, vs. 33-34; self-existence, v. 35; sovereignty, v. 32;<br />
glory, v. 36. But what is the context of their being brought to the fore so<br />
prominently? It is v. 32 where Paul declares: “For God has shut up all in<br />
disobedience so <strong>that</strong> He may show mercy on all,” though in fact it is also the<br />
whole of the preceding display of God’s gospel plan. There is nothing like the<br />
evangel to display all <strong>that</strong> God is, His singularity, holiness, sovereignty, grace,<br />
fidelity. <br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
5 Jonathan Edwards Works (Banner), I, p. 107.
INTRODUCTION 7<br />
h. I Timothy 1:15-17. Here Paul is once again carried away with a profound sense of<br />
awe at God’s gracious salvation <strong>that</strong> extends more particularly to himself, the<br />
“foremost of sinners” (I Tim. 1:15). His expression of adoration is a spiritual<br />
eruption of praise to, “the King eternal [of the ages], immortal [incorruptible],<br />
invisible, the only God.” From this we conclude <strong>that</strong> it is a right appreciation of<br />
the character of God <strong>that</strong> leads to a right appreciation of the gospel. Paul might<br />
well have eagerly sung:<br />
Great God of wonders! All thy ways<br />
Display the attributes divine;<br />
But countless acts of pardoning grace<br />
Beyond Thine other wonders shine.<br />
Samuel Davies<br />
3. Some confessions of God derived from the Bible.<br />
These historic statements or confessions, one by an assembly of church leaders, and<br />
others by an individual Christian, have something in common, namely the systematic<br />
definition of attributes or characteristics derived from the Old and New Testaments.<br />
However we have purposely placed them after the preceding biblical definitions simply<br />
because they are not only of human derivation and construction, but also lacking in<br />
<strong>that</strong> divine luster and dazzling glory <strong>that</strong> the inspired record alone contains. One<br />
reason for this distinction is <strong>that</strong> the creedal definitions, for all of their formal<br />
exactness, nevertheless do not reflect the living, historic encounter with God <strong>that</strong><br />
Moses, Ezra, Ezekiel, and Paul portray.<br />
a. The Westminster Confession of Faith.<br />
Adopted by both Houses of Parliament in London, 1648, and being the definitive<br />
statement of Presbyterian doctrine, it has also influenced a broader Calvinistic<br />
constituency, including Baptists and Congregationalists, during subsequent<br />
centuries. It declares:<br />
There is but one only (Deut. 6:4; I Cor. 8:4, 6) living and true God (I Thess. 1:9; Jer.<br />
10:10), who is infinite in being and perfection (Job 11:7-9; 26:14), a most pure spirit<br />
(John 4:24), invisible (I Tim. 1:17), without body, parts (Deut. 4:15-16; John 4:24;<br />
Luke 24:29), or passions (Acts 14:11, 15), immutable (Jas. 1:17; Mal. 3:6), immense<br />
(I Kings 8:27; Jer. 23:23-24), eternal (Ps. 90:2; I Tim. 1:17), incomprehensible (Ps.<br />
145:3), almighty (Gen. 17:1; Rev. 4:8), most wise (Rom. 16:27), most holy (Isa. 6:3;<br />
Rev. 4:8), most free (Ps. 115:3), most absolute (Exod. 3:14), working all things<br />
according to the counsel of his own immutable and most righteous will (Eph. 1:11),<br />
for his own glory (Prov. 16:4; Rom. 11:36; Rev. 4:11); most loving (I John 4:8, 16),<br />
gracious, merciful, long-suffering, abundant in goodness and truth, forgiving<br />
iniquity, transgression, and sin (Exod. 34:6-7); the rewarder of them <strong>that</strong> diligently<br />
seek him (Heb. 11:6); and withal most just and terrible in his judgments (Neh. 9:32-<br />
33); hating all sin (Ps. 5:5-6), and who will by no means clear the guilty (Exod; 34:7;<br />
Nah. 1:2-3).<br />
God hath all life (John 5:26), glory (Acts 7:2), goodness (Ps. 119:68), blessedness (I<br />
Tim. 6:15; Rom. 9:5), in and of himself; and is alone in and unto himself all<br />
sufficient, not standing in need of any creatures which he hath made (Acts 17:24-<br />
25), nor deriving any glory from them (Job 22:2, 23), but only manifesting his own<br />
glory in, by, unto, and upon them: he is the alone foundation of all being, of whom,
8<br />
THE ATTRIBUTES OF GOD<br />
through whom, and to whom are all things (Rom. 11:36); and hath most sovereign<br />
dominion over them, to do by them, for them, or upon them whatsoever himself<br />
pleaseth (Dan. 4:25, 35; I Tim. 6:15; Rev. 4:11). In his sight all things are open and<br />
manifest (Heb. 4:13); his knowledge is infinite, infallible, and independent upon the<br />
creature (Ps. 147:5; Rom. 11:33-34); so as nothing is to him contingent or uncertain<br />
(Acts 15:18; Ezek. 11:5). He is most holy in all his counsel, in all his works, and in<br />
all his commands (Ps. 145:17; Rom. 7:12). To him is due from angels and men, and<br />
every other creature, whatsoever worship, service, obedience, he is pleased to require<br />
of them (Rev. 5:12-14). 6<br />
Consider how many attributes have been described and ask yourself to what<br />
degree you understand these truths. Do you not best know a friend when you<br />
understand his personal characteristics? God is primarily known by Who He is,<br />
and secondarily by what He does. What He does is the result of Who He is. In this<br />
regard notice how this confessional definition tends to move from attributes of<br />
being to attributes of doing. Consequently, it is important <strong>that</strong> we first be<br />
concerned with Who God is in <strong>Him</strong>self, in His essence, lest we merely see <strong>Him</strong> as<br />
some cosmic utilitarian wonder-worker and benefactor.<br />
b. John Bunyan, author of The Pilgrim’s Progress.<br />
Bunyan composed A Confession of My Faith, and a Reason of My practice toward<br />
the conclusion of his twelve year imprisonment. It was published in 1672 upon his<br />
release and seems designed to concisely declare the doctrine for which he suffered.<br />
1. I believe, <strong>that</strong> there is but one only true God, and there is none other but he. ‘To<br />
us there is but one God, the Father, of whom are all things.’ I Cor. 8:6. ‘And this is<br />
life eternal, <strong>that</strong> they might know thee the only true God.’ &c. Jn. 17:3, Mar. 12:32,<br />
and Ac. 17:24.<br />
I believe, <strong>that</strong> this God is almighty, eternal, invisible, incomprehensible, &c, ‘I am<br />
the Almighty God; walk before me, and be thou perfect.’ Gen. 17:1. ‘The eternal<br />
God is thy refuge.’ De. 33:27. ‘Now unto the King eternal, immortal, invisible, the<br />
only wise God, be honor and glory for ever and ever.’ I Tim. 1:17, Job 11:7, and<br />
Rom. 11:33.<br />
I believe, <strong>that</strong> this God is unspeakably perfect in all his attributes of power, wisdom,<br />
justice, truth, holiness, mercy, love, &c. his power is said to be eternal, Ro. 1:20. his<br />
understanding and wisdom infinite; Ps. 147:5. He is called the just Lord in<br />
opposition to all things, Zeph. 3:5. He is said to be truth itself and the God thereof,<br />
II Th. 2:10, De. 32:4. There is none holy as the Lord. ‘God is love.’ ‘Canst thou by<br />
searching find out God? Canst though find out the Almighty unto perfection?’ Job<br />
11:7. 7<br />
Posthumously published in 1692, An Exposition on the Ten First Chapters of<br />
Genesis was intended to commence an extended commentary on Scripture <strong>that</strong><br />
was most likely concluded due to his illness and resulting demise. He commences:<br />
6 Philip Schaff, The Creeds of Christendom, III, pp. 606-7. For a closer study of this classic statement, refer to<br />
the exposition and study questions of A. A. Hodge, The Confession of Faith, pp. 46-62.<br />
7 John Bunyan, The Works of John Bunyan, II, p 594.
INTRODUCTION 9<br />
GOD is a Spirit (John 4:24), eternal (Deut. 33:27), infinite (Rom. 1:17-20),<br />
incomprehensible (Job 11:7), perfect, and unspeakably glorious in his being,<br />
attributes, and works (Gen. 17, 51; Isa. 6:3; Exod. 33:20). ‘The eternal God.’ ‘Do<br />
not I fill heaven and earth? Saith the Lord.’ (Jer. 23:24). ‘Neither is there any<br />
creature <strong>that</strong> is not manifest in his sight.’ (Heb. 4:13; Prov. 15:11). In his attributes<br />
of wisdom, power, justice, holiness, mercy, &c., he is also inconceivably perfect and<br />
infinite, not to be comprehended by things in earth, or things in heaven; known in<br />
the perfection of his being only to himself. The seraphims cannot behold him, but<br />
through a veil; no man can see him in his perfection and live. His attributes, though<br />
apart laid down in the Word of God, <strong>that</strong> we, being weak, might the better conceive<br />
of his eternal power and godhead; yet in him they are without division; one glorious<br />
and eternal being. Again, though sometimes this, as of wisdom, or <strong>that</strong>, as of justice<br />
and mercy, is most manifest in his works and wonders before men; yet every such<br />
work is begun and completed by the joint concurrence of all his attributes. No act of<br />
justice is without his will, power, and wisdom; no act of mercy is against his justice,<br />
holiness and purity. 8<br />
C. WHAT EXACTLY DO WE MEAN BY THE “ATTRIBUTES” OF GOD?<br />
1. A biblical definition.<br />
8 Ibid., pp. 414-5.<br />
a. I Peter 2:9 describes the characteristics of God as “excellencies” (ajrevth, aretē, cf.<br />
singular use “excellence,” II Pet. 1:3), <strong>that</strong> is the “virtues,” especially from a<br />
moral perspective, or “perfections” of God being various aspects of His essential<br />
being. In context, we are to focus on those admirable, glorious qualities of God<br />
<strong>that</strong> effectually call sinners out of darkness into His holy light. Also consider<br />
God’s “invisible attributes [things, tav ajovrata, ta aorata]” in Romans 1:20 which<br />
are defined as “His eternal power and divine nature.” Thus we conclude:<br />
(1) These “excellencies” are comprehended in greater undistorted fullness by, “a<br />
chosen race, a royal priesthood, a holy nation, . . . the people of God,” <strong>that</strong><br />
is genuine believer priests (I Pet. 2:9-10).<br />
(a) The unbeliever has a finite, distorted and arid knowledge of God (Rom.<br />
1:21-25). Hence, he <strong>should</strong> hear the undistorted truth about God. This<br />
principle <strong>should</strong> regulate our evangelistic message and method.<br />
(b) The believer has a finite, progressively corrected knowledge of God <strong>that</strong><br />
is basic at conversion and requires cultivation. To begin with this<br />
foundational knowledge is gnw'si", gnōsis (Luke 1:77; I Cor. 1:4-5; II<br />
Cor. 10:5; II Pet. 1:5-6). However, such basic knowledge becomes more<br />
mature and full, <strong>that</strong> is, ejpignw'si",epignōsis (Rom. 3:20; Eph. 1:17;<br />
4:13; Phil. 1:9; Col. 1:9-10; II Pet. 1:2, 8; 2:20), through a sustained<br />
pursuit of an intimate knowledge of God. 9<br />
9<br />
Richard Chenevix Trench, Synonyms of the New Testament, pp. 285-6, citing Chrysostom, Bengel, and<br />
Lightfoot for a distinction of meaning.
10<br />
THE ATTRIBUTES OF GOD<br />
(2) These “excellencies” are communicated, <strong>that</strong> is certain attributes, by the<br />
living embodiment and proclamation of a believer priests, who “in the<br />
likeness of God [have] been created in righteousness and holiness of the<br />
truth” (Eph. 4:24), becoming “partakers of the divine nature” (II Pet. 1:4).<br />
This resemblance is called “God-likeness” or godliness.<br />
(3) These “excellencies” are distinctively evident in God’s great plan of salvation<br />
(Rom. 1:17-18; 11:33-36; I Cor. 1:4, 30; I Tim. 1:15-17).<br />
2. Doctrinal definitions.<br />
a. The attributes of God are, “His infinite perfections in being and working (Rev.<br />
4:8-11).” (John Owen, Congregationalist). More specifically they are his,<br />
“goodness (Ps. 119:68; Matt. 19:17), power (Exod. 15:11; Ps. 62:11; Rev. 19:1),<br />
justice (Ps. 11:7; Zeph. 3:5; Jer. 12:1; Rom. 1:32), mercy (Ps. 130:7; Rom. 9:15;<br />
Eph. 2:4), holiness (Exod. 15:11; Josh. 24:19; Hab. 1:13; Rev. 4:8), wisdom<br />
(Rom. 11:33, 16:27), and the like; which he delighteth to exercise towards His<br />
creatures, for the praise of his glory.” (John Owen, Congregationalist). 10<br />
b. “The attributes of God are those peculiarities which mark or define the mode of<br />
his existence, or which constitute his character.” (James P. Boyce, Baptist). 11<br />
c. “The attributes of God are those distinguishing characteristics of the divine nature<br />
which are inseparable from the idea of God and which constitute the basis and<br />
ground for his various manifestations to his creatures.” (Augustus H. Strong,<br />
Baptist). 12<br />
d. “God’s attributes are those permanent, or essential, qualities of His nature, which<br />
He has made known to us in His Word. . . . They are traits qualifying His nature<br />
always, and making it the nature it is.” (Robert L. Dabney, Presbyterian). 13<br />
e. “The Divine Attributes [of God] are modes either of the relation, or of the<br />
operation of the Divine essence. They are, consequently, an analytical and closer<br />
description of the essence. . . . The attributes are essential qualities of God.”<br />
(William G. T. Shedd, Presbyterian). 14<br />
3. Understanding “attribute” as a description of God’s being.<br />
This most common term for describing an aspect of God’s being, an “attribute,” has<br />
the unfortunate connotation of some quality being added or “attributed.” But facets of<br />
God’s person are not derived. Hence, the preferred term is a “perfection” or<br />
“property” or “virtue.” However, these all may be understood to perceive of God:<br />
10 John Owen, The Works of John Owen, I, p. 471-2.<br />
11 James P. Boyce, Abstract of Systematic Theology, p. 65.<br />
12 Augustus H. Strong, Systematic Theology, p. 244.<br />
13 Robert L. Dabney, Systematic Theology, p. 147.<br />
14 William G. T. Shedd, Dogmatic Theology, I, p. 33.
INTRODUCTION 11<br />
a. Analytically and synthetically, <strong>that</strong> is by a study of separate aspects of the essential<br />
nature of God, as are commonly defined. These are aspects which God <strong>Him</strong>self<br />
has revealed; they are not of human derivation. At the same time, it is important<br />
<strong>that</strong> God’s attributes be studied synthetically, <strong>that</strong> is as a related whole or as part<br />
of one indivisible God. While aspects of God’s nature are to be considered<br />
distinctively because the Bible does so, yet individual attributes must also be<br />
understood in relation to other aspects of God’s being. This is extremely<br />
important since failure at this point has led to heresy. For example:<br />
(1) God must be known as both immanent (close), and transcendent (beyond).<br />
Overemphasis on immanence leads to pantheism as reflected in eastern<br />
mysticism and Christian Science (God is all and all is God, including nature).<br />
Overemphasis on transcendence leads to Gnosticism (God is beyond the<br />
material), and deism (God has wound up the universe like a clock and<br />
departed).<br />
(2) Some have posited the “clever” question, “Could God make a rock so heavy<br />
<strong>that</strong> He could not carry it?” Of course the emphatic answer must be “No!”<br />
However this foolish question attempts to pit one aspect of God’s being, His<br />
omnipotence, against another, His infinity. Rather such a challenge to God’s<br />
power must not be considered alone; He is not only omnipotent and infinite,<br />
but also wise. Hence He does not consider enacting foolish propositions<br />
proposed by finite man <strong>that</strong> engage infinity.<br />
b. Anthropomorphically, <strong>that</strong> is as portrayed by various physical parts of the human<br />
body. These include:<br />
(1) God’s face, denoting His sight and presence, being both loving (Ps. 27:8),<br />
and wrathful (Ps. 34:16).<br />
(2) God’s eyes, denoting His omniscience, His seeing of all good and evil (II<br />
Chron. 16:9; Prov. 15:3; Amos. 9:8).<br />
(3) God’s nose and nostrils, denoting both His acceptance of men and their<br />
sacrifices (Gen. 8:20-21), and His anger and non-acceptance of them (Ps.<br />
18:8; Is. 65:2-5).<br />
(4) God’s ears, denoting His readiness to hear, answer and deliver concerning<br />
the requests of His people (Ps. 34:15; Is. 59:1).<br />
(5) God’s mouth, denoting His commands, promises and prophecies (Deut. 8:3;<br />
Is. 1:20; Jer. 23:16).<br />
(6) God’s arm and hands, denoting His power and its operation in creation,<br />
providence and redemption (Ps. 89:13; 102:25; 104:2-28; 118:16; Is. 50:2).<br />
c. Anthropopathically, <strong>that</strong> is as pictured by various emotional responses and<br />
attitudes of the human being.
12<br />
THE ATTRIBUTES OF GOD<br />
(1) God rests (Gen. 2:2; Exod. 20:11).<br />
(2) God is sorry (repentant), and grieves (Gen. 6:6).<br />
(3) God is jealous (Ex. 20:5; Ezek. 39:25).<br />
(4) God does not slumber or sleep (Ps. 121:3-4), even though He may at times be<br />
foolishly charged with dozing (Ps. 7:6; 44:23; Is. 51:9).<br />
(5) God is weary and tired (Is. 1:14; Jer. 15:6).<br />
(6) God weeps (Is. 22:4; John 11:35).<br />
(7) God is angry, indignant in the manifestation of His wrath (Ps. 7:11; Isa.<br />
5:25).<br />
(8) God is joyful (Deut. 30:9; Zeph. 3:17).<br />
D. WHAT WE DO NOT MEAN BY THE “ATTRIBUTES” OF GOD<br />
1. They are not philosophic elements <strong>that</strong> encourage cerebral speculation.<br />
The greatest danger of finite man studying the characteristics of the infinite God is his<br />
becoming captive to abstract reasonings. On such a pathway man attempts to explore<br />
beyond his limitations, which tendency is not unlike the aspirations of Lucifer (Isa.<br />
14:13-14). He tends to lose sight of God’s glorious being as a whole and rather focuses<br />
on impersonal metaphysical particulars, especially as they have been formulated by<br />
pagan scholarship (Col. 2:8).<br />
2. They are not man’s conception of God.<br />
Man does not discover God; he does not find God; he is unable to independently<br />
conceive of God; he cannot initiate fellowship with God. If the child of God sees “in a<br />
mirror dimly” (I Cor. 12:13), then the true characteristics of God are not obvious and<br />
readily comprehensible before the sinful human race in general. Further God is not a<br />
finite projection of the infinite since the end result is the deification of sinful self.<br />
Rather, God is only rightly understood according to his own self-disclosure (II Cor.<br />
4:3-6; Heb. 1:1-2).<br />
a. God is the subject of this universe, not a passive object who is available for human<br />
scrutiny, as if under a microscope. Certainly man does investigate God’s<br />
sovereignly given revelation both in nature and Scripture, but only as a babe looks<br />
at an adult world and not as an analytical chemist.<br />
b. God’s excellencies are not discovered by means of man’s polluted, subjective,<br />
limited faculties since the focus of his soul is distorted. Rather the corrupt soul<br />
needs cleansing by means of the Holy Spirit whereby spiritual illumination of<br />
objective revelation becomes possible (I Cor. 2:12-16; Titus 3:5-6; II Pet. 1:20-21).
3. They are not separate parts of a composite God.<br />
INTRODUCTION 13<br />
God’s attributes are not a patchwork quilt, an assembly of pieces of God’s essence, but<br />
rather manifestations of the one true God’s indivisible, simple being.<br />
a. God is not composed of numerous compartments. The revelation of one particular<br />
attribute comes yet undetached from the totality of God’s being. God’s grace is at<br />
the same time holy, eternal, sovereign, and based upon omniscience.<br />
b. Hence, God is not to be clinically dissected. We can only know <strong>Him</strong> in truth when<br />
we know <strong>Him</strong> in His fullness. In the night sky we perceive only a crescent of the<br />
moon, yet in fact we do not merely believe in a crescent, but a whole moon.<br />
4. They are not distinctive parts of the persons of the triune God.<br />
Sometimes the persons of the triune God are erroneously described as possessing<br />
certain attributes in a disproportionate manner. The Father is said to be more just and<br />
stern; the Son is more gracious and conciliatory; the Holy Spirit is more pervasive and<br />
peaceable. But this is erroneous doctrine <strong>that</strong> a careful study of God’s nature will<br />
rectify. The Bible reveals <strong>that</strong> all three Persons of the Godhead have precisely the same<br />
attributes, having the same essence, even though these perfections may appear to have<br />
distinctive economic out-workings in the three individual Persons.<br />
a. The members of the triune God have the same attributes.<br />
(1) The Father has all the attributes of God (I Chron. 29:10-13; Jude 25).<br />
(2) The Son has all the attributes of God.<br />
(a) Holiness (Luke 1:35; Heb. 7:26).<br />
(b) Eternity (John 1:1-2).<br />
(c) Immutability (Heb. 13:8).<br />
(d) Omnipotence (Is. 9:6; Matt. 28:18; Rev. 1:8).<br />
(e) Omniscience (John 21:17), which was on the one hand willingly restrained,<br />
yet not absent (Mark 13:29, 32). It was self-limitation,<br />
through the putting on of humanity, but not to the exclusion of deity<br />
(Phil. 2:5-8).<br />
(f) Omnipresence (Matt. 28:20; Eph. 1:23).<br />
(3) The Holy Spirit has all the attributes of God. Consider Acts 5:3-4 where His<br />
deity and personality are declared.<br />
b. God is one in essence (Deut. 6:4), yet manifest in three persons who have the same<br />
attributes (Matt. 28:19; II Cor. 13:14; Eph. 4:4-6; I Pet. 1:1-2). Consider the<br />
following classic diagrams which portray <strong>that</strong> it is wrong to distinguish between
14<br />
THE ATTRIBUTES OF GOD<br />
the justice of God the Father, the love of God the Son, and the power of the Holy<br />
Spirit. Rather justice, love, and power are equally attributes of the Father, Son,<br />
and Holy Spirit.<br />
THE TRIUNE GOD IS ONE IN ESSENCE<br />
NOT<br />
E. WHY SHOULD WE STUDY THE ATTRIBUTES OF GOD?<br />
1. Because it is inherent in the creature to understand his Creator.<br />
While the contemplation of self is essential to personal being, Calvin commences his<br />
Institutes of the Christian Religion as follows: “[N]o one can look upon himself<br />
without immediately turning his thoughts to the contemplation of God, in whom he<br />
‘lives and moves’ [Acts 17:28]. . . . [T]he knowledge of ourselves not only arouses us to<br />
seek God, but also, as it were, leads us by the hand to find him.” 15 Although sin may<br />
invert this priority so <strong>that</strong> man responds by spurning <strong>that</strong> God he is first led to<br />
contemplate (Rom. 1:25), it nevertheless remains mandatory for man to learn about his<br />
Maker from the days of his youth onward (Eccles. 12:1).<br />
2. Because upon acknowledging God as God, man first ought to know <strong>Him</strong>.<br />
“In the beginning God” (Gen. 1:1), and God being God, His claims upon mankind<br />
have absolute priority. So man ought to accept <strong>that</strong> in the realm of knowledge, He is to<br />
be, by lordly and logical right, the chief of his interests and enquiry. Such a quest ought<br />
to be the most sensible and intelligent and reasonable of all pursuits. So Tozer reasons,<br />
“Let us begin with God. Back of all, above all, before all is God; first in sequential<br />
order, above in rank and station, exalted in dignity and honor. As the self-existent One<br />
15 John Calvin, Institutes of the Christian Religion, I, I, 1.<br />
BUT
INTRODUCTION 15<br />
He gave beings to all things, and all things exist out of <strong>Him</strong> and for <strong>Him</strong>. ‘Thou art<br />
worthy, O Lord, to receive glory and honor and power: for thou hast created all things,<br />
and for thy pleasure they are and were created’ (Rev. 4:11).” 16<br />
3. Because the knowledge of God is essential to our desire to give <strong>Him</strong> glory.<br />
How can man possibly delight in some vague, generic entity designated as “God”? We<br />
delight in a house or automobile through the knowledge of numerous features, aspects<br />
of beauty, performance, etc. What we delight in, particularly in romance, we have first<br />
examined and learned about in great detail. Upon learning of the personal features,<br />
only then can we boast in a person. So we can only glory in God when we have learned<br />
of the composition of His glorious personal features (I Cor. 1:30-31).<br />
4. Because a right biblical understanding of God produces godly virtues.<br />
In the days of his innocence, man bore certain unblemished characteristics of God; in<br />
other words he was “God-like” or “godly,” in an untested sense. But upon the entrance<br />
of sin, he assumed an unholy image <strong>that</strong> bore the image of Satan, his new master. 17 The<br />
gospel, as central to God’s plan of salvation, is basic to the restoration of godliness in<br />
man (II Cor. 3:17-18; 4:4).<br />
a. The unbelieving sinner needs to know about God in order <strong>that</strong> he might be<br />
justified. He needs to know about who God is, especially His holiness and<br />
sovereignty, and what He does in just judgment and saving mercy. Through the<br />
reception of this mercy, godliness is obtained. The believing sinner then needs to<br />
behold God more clearly and adoringly, to the end <strong>that</strong> he might become godly to<br />
a greater degree, and thus progressively sanctified. Nevertheless, this is not to<br />
suggest <strong>that</strong> conversion comes by a mere gradual apprehension of God’s<br />
attributes. Rather the saving of the sinner unto godliness involves his heartfelt<br />
apprehension of both who God is and what He has done through the atonement<br />
of Jesus Christ.<br />
b. Apart from Charnock’s extensive work, The Existence and Attributes of God, he<br />
has a separate discourse of 160 pages entitled The Knowledge of God based on<br />
John 17:3, “And this is life eternal, <strong>that</strong> they may know You, the only true God,<br />
and Jesus Christ whom You have sent.” He lists seven graces <strong>that</strong> are reliant upon<br />
the knowledge of God and Christ. 18<br />
(1) Faith requires the knowledge of God (II Tim. 1:12; Heb. 11:6). To the degree<br />
<strong>that</strong> faith comprehends or is deprived of the truth about God, so it is either<br />
strengthened or weakened.<br />
16 A. W. Tozer, The Pursuit of God, pp. 101-2.<br />
17<br />
This is not to deny <strong>that</strong> man is presently void of any aspects of the original “imago Dei.” However, it is<br />
maintained <strong>that</strong> any remnants of this “godliness” are not in the moral sphere. This subject is more fully<br />
dealt with in the section dealing with the personality of God in Chapter XII.<br />
18<br />
Charnock, IV, pp. 31-4.
16<br />
THE ATTRIBUTES OF GOD<br />
(2) Desire for God requires the knowledge of God (John 4:10; I Pet. 2:3). To the<br />
degree <strong>that</strong> the attractiveness and admirableness of God is appreciated, so the<br />
believer will have increasing longing for God in more intimate union.<br />
(3) Love to God requires the knowledge of God (Mark 12:30; I Cor. 2:8). To the<br />
degree <strong>that</strong> the love of God for sinners is understood by them, so love for<br />
God by those same sinners will be generated.<br />
(4) Joy in God requires the knowledge of God (Ps. 104:34). To the degree <strong>that</strong><br />
the goodness of God is personally beheld and understood, so the those who<br />
appreciate this goodness will respond with glad praise and rejoicing.<br />
(5) Repentance toward God requires the knowledge of God (Acts 17:30). To the<br />
degree <strong>that</strong> God’s demanding and saving righteousness is understood, so the<br />
convicted sinner will yet turn to pardoning grace.<br />
(6) Fear of God requires the knowledge of God (Is. 8:13). To the degree <strong>that</strong><br />
man understands the holiness and sovereignty of God, so he will bow with<br />
trembling before the only Lord of heaven and earth.<br />
(7) Patience before God requires the knowledge of God (Heb. 10:32). To the<br />
degree <strong>that</strong> man understands God’s perfecting ways through the years, His<br />
ordained experiences and even affliction, so he learns to wait upon God.<br />
5. Because God has begotten children after His own likeness.<br />
Is there to be expected any resemblance? We expect orange trees to bear oranges, and<br />
apple trees to bear apples. But what does the seed of God produce (I John 3:9)? What<br />
are the characteristics of His offspring? What are the distinguishing traits of a child of<br />
God?<br />
a. On seeing a new-born babe for the first time, we are quick to detect parental<br />
likenesses and birthmarks, indeed these are out expectation. No likenesses could<br />
suggest masquerading parentage, illegitimacy! Hence, we readily accept the “like<br />
father, like son” principle as <strong>that</strong> which God has ordained in the natural realm.<br />
b. Hence in the spiritual realm the children of God reflect their parentage. There<br />
ought to be birthmarks on the begotten of God (I John 3:9-10; Matt. 5:44-45).<br />
The absence of spiritual birthmarks may indicate illegitimate parentage. Visible<br />
godliness authenticates legitimacy, lineage, parentage.<br />
c. It is to be expected then <strong>that</strong> God’s attributes will be reflected in His children.<br />
Further, the true child of God looks to his Father with longing to be more<br />
conformed to <strong>that</strong> image (I John 3:1-3). Thus, “God is love,” and, “We love,<br />
because He first loved us” (I John 4:7-8, 19). God’s attribute of love is to be the<br />
recognizable hallmark of His children, and thus they will aspire to be more like<br />
their Father (John 13:34-35; I John 3:10-11).
INTRODUCTION 17<br />
6. Because a study of all of the revealed attributes of God results in a balanced view of the<br />
Godhead, especially with regard to those perfections <strong>that</strong> may appear to be in tension<br />
with each other and with man.<br />
a. Consider God’s immanence and transcendence (II Kings 19:15-16). In spite of<br />
man’s limited comprehension, God is always both near, involved, pervasive, and<br />
other than, surpassing, beyond.<br />
b. Consider God’s unity and triunity (I Cor. 8:4-6; I Pet. 1:1-2). In spite of man’s<br />
limited comprehension, God is one in essence while at the same time a triunity of<br />
persons, Father, Son, and Holy Spirit.<br />
c. Consider God’s sovereignty and man’s accountability (Acts 4:27-28). In spite of<br />
man’s limited comprehension, God is absolutely sovereign while man remains a<br />
free agent under <strong>that</strong> sovereignty.<br />
7. Because a true knowledge of God purges our minds of human conceptions and<br />
unworthy views of God which are in fact intellectual idols.<br />
a. The god supposedly comprehended through human self-discovery, <strong>that</strong> results in<br />
idolatry, gives way to the God of self-revelation.<br />
b. The god of subjective conception, <strong>that</strong> conforms to the image of the subject, gives<br />
way to the objective God of Scripture.<br />
c. The god having reliance on man, <strong>that</strong> results in the inflation of human self-esteem,<br />
gives way to the God of absolute self-sufficiency where man rests in confidence.<br />
8. Because a true knowledge of God places the gospel in its proper, exalted, and glorious<br />
position. At its most basic level, the Christian gospel concerns who God is, especially<br />
His essential qualities, in relation to man.<br />
a. The greater our conception of God, the greater will be our sinful consciousness,<br />
and consequently we will acknowledge <strong>that</strong> only a great salvation can bridge the<br />
gap.<br />
b. When God is conceived of in modest proportions, man is consequently perceived<br />
as a moderate sinner, and the appropriate gospel is defined as cooperative<br />
assistance.<br />
c. Further, in the gospel is the wonder of seeming contrary attributes, justice and<br />
grace, or “righteousness and peace,” kissing each other (Ps. 85:10). Thus God is<br />
understood as one who is both “just and the justifier” (Rom. 3:26).<br />
9. Because a true knowledge of the living God is the most profound and loftiest pursuit<br />
<strong>that</strong> can engage the human mind (Ps. 147:5; Prov. 9:10).<br />
a. The atheist or humanistic materialist can pursue the realms of time, space and<br />
matter, insofar as his regnant, healthy mind allows. Yet such a trail, void of
18<br />
THE ATTRIBUTES OF GOD<br />
spiritual and eternal realities, only offers direction within this shallow compass of<br />
man, which is no longer, on average, than seventy years.<br />
b. But for the Christian, true epistemology (the nature of knowledge and knowing)<br />
and ontology (the nature of being and existence) plunge beyond time, space and<br />
matter, beyond the limits of man’s puny mind, toward the spiritual, eternal,<br />
omnipotent God! Oliver Wendell Holmes has written:<br />
Lord of all being, throned afar,<br />
Thy glory flames from sun and star;<br />
Center and soul of every sphere,<br />
Yet to each loving heart how near.<br />
c. In the year 1855, at the commencement of his ministry at the New Park Street<br />
Chapel, London, C. H. Spurgeon, aged twenty, proclaimed:<br />
The highest science, the loftiest speculation, the mightiest philosophy, which can<br />
ever engage the attention of a child of God, is the name, the nature, the person, the<br />
work, the doings, and the existence of the great God whom he calls his Father. There<br />
is something exceedingly improving to the mind in a contemplation of the Divinity.<br />
It is a subject so vast, <strong>that</strong> all out thoughts are lost in its immensity; so deep <strong>that</strong> our<br />
pride is drowned in its infinity. Other subjects we can compass and grapple with; in<br />
them we feel a kind of self-content, and go our way with the thought, “Behold I am<br />
wise.” But when we come to this master-science, finding <strong>that</strong> our plumb-line cannot<br />
sound its depth, and <strong>that</strong> our eagle eye cannot see its height, we turn away with the<br />
thoughts <strong>that</strong> vain man would be wise, but he is like a wild ass’s colt and with the<br />
solemn exclamation, “I am but of yesterday, and know nothing.” No subject of<br />
contemplation will tend more to humble the mind, than thoughts of God. We shall<br />
be obliged to feel<br />
“Great God! how infinite art thou!<br />
What worthless worms are we!”<br />
[Let the whole race of creatures bow,<br />
And pay their praise to thee.]<br />
. . . . But while the subject humbles the mind it also expands it. He who often thinks<br />
of God, will have a larger mind than the man who simply plods around this narrow<br />
globe. . . . The most excellent study for expanding the soul, is the science of Christ,<br />
and him crucified, and the knowledge of the Godhead in the glorious Trinity.<br />
Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a<br />
devout, earnest, continued investigation of the great subject of the Deity And, whilst<br />
humbling and expanding, this subject is eminently consolatary. Oh, there is, in<br />
contemplating Christ, a balm for every wound, in musing on the Father, there is a<br />
quietus for every grief- and in the influence of the Holy Ghost, there is a balsam for<br />
every sore. Would you lose your sorrows? Would you drown your cares? Then go,<br />
plunge yourself in the Godhead’s deepest sea; be lost in his immensity; and you shall<br />
come forth as from a couch of rest, refreshed and invigorated. I know nothing which<br />
can so comfort the soul; so calm the swelling billows of grief and sorrow; so speak<br />
peace to the winds of trial, as a devout musing upon the subject of the Godhead. 19<br />
<br />
d. The following diagram illustrates <strong>that</strong> holy or unholy behavior in man is directly<br />
related to his prior comprehension of God, whether it be orthodox or<br />
19 C. H. Spurgeon, The New Park Street Pulpit, I, p. 1.
GOD'S<br />
ATTRIBUTE<br />
HOLINESS<br />
<br />
GOODNESS<br />
GRACE<br />
BENEVOLENCE<br />
MERCY<br />
<br />
SELF-EXISTENCE<br />
INFINITY<br />
IMMUTABILITY<br />
OMNISCIENCE<br />
OMNIPOTENCE<br />
OMNIPRESENCE<br />
INTRODUCTION 19<br />
unorthodox. Therefore orthodoxy does regulate orthopraxy. How we behold God<br />
determines how we behave; behaving results from beholding. Perception<br />
establishes performance.<br />
PERVERTED<br />
PERCEPTION<br />
God is common,<br />
ordinary, secular<br />
God is unjust,<br />
not straight<br />
God is imperfect,<br />
unkind<br />
God is easy on<br />
sin, very tolerant<br />
God is unconcerned,<br />
uncharitable<br />
God's deliverance<br />
is automatic<br />
God is tolerant,<br />
rarely offended<br />
God is dependent,<br />
reliant<br />
God is finite,<br />
limited<br />
God is fickle,<br />
unreliable<br />
God is ignorant,<br />
needs advice<br />
God has lost control,<br />
needs help<br />
God is absent,<br />
unaware<br />
F. HOW ARE THE ATTRIBUTES OF GOD TO BE CLASSIFIED?<br />
1. Classifications of the attributes of God.<br />
PERVERTED<br />
RESPONSE<br />
Disrespect,<br />
brashness<br />
Criticism, anger,<br />
despair<br />
Scorn, indifference,<br />
badness<br />
Lawlessness,<br />
antinomianism<br />
Ingratitude,<br />
presumption<br />
Carelessness,<br />
ingratitude<br />
Loose living,<br />
presumption<br />
Disrespect,<br />
pride<br />
Weak faith,<br />
pride<br />
Despair,<br />
uncertainty<br />
Despair, pride,<br />
faithflessness<br />
Carnal confidence,<br />
pride<br />
Licentiousness,<br />
fear<br />
PROPER<br />
RESPONSE<br />
Sobriety,<br />
personal purity<br />
Virtue,<br />
integrity<br />
Love, kindness,<br />
wholesomeness<br />
Graciousness,<br />
forgiveness<br />
Impartiality,<br />
generosity<br />
Active concern<br />
and helpfulness<br />
Patience,<br />
holy gratitude<br />
Meekness,<br />
awesome respect<br />
Humility,<br />
strong faith<br />
Trust,<br />
confidence<br />
Suppliance,<br />
confidence<br />
Submission,<br />
humble awe<br />
Reverence,<br />
confidence<br />
If finite, albeit Christian, man admits to difficulty in pondering the depths of the<br />
infinite person of Almighty God, then it ought not to be a surprise when classification<br />
of His attributes also presents some difficulty. Distinctions have commonly been made
20<br />
THE ATTRIBUTES OF GOD<br />
between God’s incommunicable and communicable, natural and moral, intransitive<br />
and transitive, absolute and relative, active and passive perfections. It will be noted <strong>that</strong><br />
the basic difference concerns who God is, and what He does.<br />
2. God’s incommunicable and communicable attributes.<br />
This, the most commonly acknowledged classification, will be utilized in this study as<br />
follows:<br />
a. Incommunicable attributes are those which, in no degree, are reflected in man.<br />
They include God’s self-existence, infinity, immutability, omnipresence, omniscience,<br />
omnipotence, eternality, etc. Certainly man has knowledge, but not in any<br />
total, comprehensive sense as the term “omniscience” requires; man has a small<br />
degree of potency, but not immeasurable “omnipotence.”<br />
b. Communicable attributes are those which, in some degree, may be reflected in<br />
man. They include holiness, righteousness, justice, goodness, love, grace, mercy,<br />
benevolence, longsuffering, wisdom, veracity, spiritual life, personality, etc.<br />
Certainly no Christian has any of these attributes in an absolute sense, but<br />
according to each term yet he does possess some legitimate degree of the essence<br />
of <strong>that</strong> characteristic; he is a “partaker of the divine nature, having escaped the<br />
corruption <strong>that</strong> is in the world by lust” (II Pet. 1:4).<br />
3. God’s intransitive and transitive attributes.<br />
Sometimes described as essential and dynamic attributes, again the distinction is based<br />
upon who God is and what He does, or the essence of God and His manifestations.<br />
a. God is essentially holy, but the manifestation of this moral purity is found in His<br />
justice, integrity, and faithfulness, etc.<br />
b. God is essentially good, but the manifestation of this admirable virtue is found in<br />
His love in general, grace, benevolence, longsuffering, mercy, etc.<br />
c. God is essentially infinite, but this quality of his being without limitation is found<br />
in His eternality, omnipresence, immanence, transcendence, etc.<br />
4. God’s attributes in a fourfold distinction.<br />
a. His existent being, including His self-existence, eternality, infinity, omniscience,<br />
etc.<br />
b. His dynamic being, including His omnipotence, omnipresence, etc.<br />
c. His moral being, including His holiness, righteousness, wisdom, goodness, etc.<br />
d. His personal/emotional being, including His joy, peace, anger, hatred, wrath,<br />
sorrow, etc.
A. INTRODUCTION<br />
CHAPTER II<br />
THE HOLINESS OF GOD<br />
Several years ago when pastoring a church in Oregon, this author was preaching a series of<br />
messages on I Peter 1. In focusing on vs. 13-16 over several weeks, especially God’s<br />
exhortation to his people, “You shall be holy, for I am holy,” a lady subsequently raised a<br />
complaint concerning his ministry with the explanation, “I am not leaving the church on<br />
Sunday as happy as I have in the past.” To the preacher, this seemed evidence of progress in<br />
this lady’s life, namely a confrontation with the holiness of God <strong>that</strong> was having a sobering<br />
effect. Unfortunately, some of the elders did not see it this way, with the result <strong>that</strong>, a<br />
different tone in pastoral ministry was requested.<br />
1. Where shall we start?<br />
To reverently yet basically describe God, according to His self-revelation in the Bible, a<br />
person must refer to His most pervasive characteristics, in which case it could be said<br />
<strong>that</strong> He is the, “Only Holy, Eternal, Spiritual, Living, Sovereign Person and LORD,”<br />
named “Jehovah/Yahweh.” While this declaration may seem very incomplete, yet it is<br />
proposed <strong>that</strong> it is comprised of those qualities of God <strong>that</strong> are used most frequently in<br />
Scripture to distinguish <strong>Him</strong> in the midst of a pluralistic religious world. Certainly each<br />
element here is essentially important, yet it is proposed <strong>that</strong> the moral quality of the<br />
God of the Bible is <strong>that</strong> which is most distinctive of all, indeed the most foundational<br />
even if not necessarily the most important. This transcendently ethical characteristic is<br />
usually referred to in the Word of God as His holiness or righteousness, though these<br />
two terms will subsequently be distinguished. Granted <strong>that</strong> there are different aspects<br />
of God’s holiness, nevertheless at this point we first consider <strong>Him</strong> according to His<br />
moral excellence.<br />
2. What meaning do we readily associate with the term “holiness”?<br />
a. A religious individual who has pronounced negative habits, such as not smoking,<br />
swearing, drinking, living promiscuously. Such a person may live in a Spartan<br />
environment apart from the secular world, such as a recluse, an ascetic, or a monk<br />
in a monastery This lifestyle may involve plain dress, regimented living and a<br />
restrictive diet. But of itself, this is merely living differently from multitudes in this<br />
world. It may involve a degree of sincere commitment and even result in certain<br />
health benefits. However by itself this lifestyle could not be identified with the<br />
basic idea of biblical holiness.<br />
b. A doctrinal emphasis within conservative Christianity <strong>that</strong> has spawned “holiness<br />
churches” and “holiness conventions” and “holiness lifestyles.” The distinctives<br />
have included sinless perfection of various modes, often defined as the absence of
22<br />
THE ATTRIBUTES OF GOD<br />
known sin, 1 perfect love as coined by John Wesley, full sanctification, total<br />
yieldedness to Christ, spiritual living on a more exalted level, 2 etc. The means to<br />
these ends for the Christian have involved complete as opposed to limited<br />
surrender to Christ, sanctification through faith even as justification is through<br />
faith, a baptism by the Holy Spirit, the laying on of hands, agonizing with God,<br />
acts of self-denial, etc. Here truth and error are deceptively entwined.<br />
c. The fundamental characteristic of God <strong>Him</strong>self, <strong>that</strong> so impressed Isaiah the<br />
prophet <strong>that</strong> on thirty occasions he addressed his LORD as, “the Holy one of<br />
<strong>Israel</strong>.” In other words, our principal thought concerning God is of His constant,<br />
impeccable moral purity, blending with His life and power, <strong>that</strong> results in glory of<br />
an immeasurable magnitude, <strong>that</strong> sets <strong>Him</strong> apart from <strong>that</strong> which is unholy. For<br />
this reason the holiness of God is <strong>that</strong> attribute which brings forth, in the heart of<br />
the genuine believer, awe, reverence, humble submission, conviction of unholiness<br />
and a yearning to be holy even as He is holy.<br />
3. What would be our response if God was visibly manifest before us?<br />
That is, while no man can see God in His unveiled essence and live (Ex. 33:20; John<br />
1:18; I Tim. 6:16), yet if a theophany or personal representation of God appeared<br />
before us, even the glorified Lord Jesus Christ, what would be our immediate reaction?<br />
a. Would we not first be struck by God’s mouth-stopping, sin-reflecting,<br />
overwhelming holiness? Surely our response would be no less than <strong>that</strong> of Moses<br />
(Ex. 3:5), Joshua (Josh. 5:13-15), or Isaiah (Is. 6:1-5), <strong>that</strong> is humiliation born of<br />
our sense of personal unholiness. Yes, we would quickly stop talking lightheartedly<br />
about the theology of such an event. When all is said and done, the best<br />
instruction in God’s attribute of holiness is confrontation with it.<br />
b. Surely there would be little brash familiarity and easygoing rapport if God was<br />
perceived according to Job 15:15, “the heavens are not pure in His sight;” 25:5-6,<br />
“the stars are not pure in His sight;” Habakkuk 1:12-13, “O LORD, my God, my<br />
Holy One, . . . Your eyes are too pure to approve evil,” Hebrews 12:28-29, “Our<br />
God is a consuming fire,” and especially the dazzling radiance of Revelation 1:12-<br />
18 where in v. 17 the Apostle John “fell at his [the glorified Christ’s] feet as a<br />
dead man.”<br />
c. Why then today is there such a diminished regard for God’s personal holiness<br />
within the environment of God’s people? Surely it is because God’s people have<br />
lost sight of such a vision, and the reason for this is <strong>that</strong> the pulpit has not<br />
proclaimed such a vision? To address God as “Holy Father” and “Righteous<br />
Father” by His children is uncommon today; yet why <strong>should</strong> this be so when the<br />
Son of God so intimately addressed his Father as such (John 17:11, 25)?<br />
1<br />
The “absence of known sin” easily becomes a retreat of the man who all too well appreciates the worldly<br />
proverb: “Where ignorance is bliss, ’tis folly to be wise!”<br />
2<br />
Refer to Hannah Whitall Smith, The Christian’s Secret Of A Happy Life, and Ruth Paxon, Life On The<br />
Highest Plane.
THE HOLINESS OF GOD 23<br />
d. If heaven is God’s holy dwelling place (Deut. 26:15; II Chron. 30:27), where he is<br />
surrounded by holy angels (Mark 8:38) who ceaselessly proclaim His Holiness<br />
(Isa. 6:1-3; Rev. 4:8), and there the saints “worship the Lord in the beauty<br />
[majesty] of holiness” (Ps. 29:2; 96:9; Hab. 2:20), then it will only be a<br />
comfortable, suitable haven for holy citizens. If the professing Christian has little<br />
interest in the holiness of the triune God, Father, Son, and Spirit, in this earthly<br />
life, it is contradictory to expect <strong>that</strong> he will enjoy the greater holiness of heaven,<br />
and supremely the holy God in <strong>that</strong> heaven (Heb. 12:14).<br />
B. WHAT ESSENTIALLY IS THE HOLINESS OF GOD?<br />
1. The biblical definition of “holiness.”<br />
The basic Old Testament Hebrew word for “holy”, as an adjective, is,v/dq;. The<br />
noun form describes “holiness” while the verb form means “to sanctify.” The root<br />
meaning in the Old Testament is <strong>that</strong> of “purity which is set apart from impurity,”<br />
hence “separation from defilement,” “otherness” in relation to <strong>that</strong> which is common.<br />
The aspect of negative “apartness from,” when applied to God declares <strong>Him</strong>, in all of<br />
His being, to be above and beyond all creation, matter, darkness, and especially in the<br />
earthly moral sphere. However it is the positive encounter and identification with the<br />
pure <strong>that</strong> is of greatest importance, rather than separation from the impure. Of course,<br />
in the case of God, His holiness concerns being set apart unto <strong>Him</strong>self since there is no<br />
higher standard (Heb. 6:13). Thus Charnock declares:<br />
The holiness of God negatively is a perfect and polluted freedom from all evil. As we call<br />
gold pure <strong>that</strong> is not imbased by any dross, and <strong>that</strong> garment clean <strong>that</strong> is free from any<br />
spot, so the nature of God is estranged from all shadow of evil, all imaginable contagion.<br />
Positively, it is the rectitude or integrity of the divine nature, or <strong>that</strong> conformity of it in<br />
affection and action to the divine will as to his eternal law, whereby he works with a<br />
becomingness to his own excellency, and whereby he hath a delight and complacency<br />
[tranquility] in everything agreeable to his will. 3<br />
In the New Testament, the parallel word is, a{gio", hagios, which, via the Greek<br />
language, heavily draws upon the Hebrew concept, and thus has the closely related<br />
meaning of “moral purity, sanctity, consecration,” in both the negative and positive<br />
senses.<br />
a. Nevertheless in the Bible the word “holy” is not essentially a moral term, though<br />
it most frequently takes on moral meaning.<br />
(1) Early Canaanite pagan priestesses were considered “holy” because they were<br />
devoted to, or set apart unto, prostitution. Thus in Genesis 38:21-22,<br />
“temple prostitute” has the root meaning of “holy.” 4<br />
3<br />
Stephen Charnock, Works, II, p. 194.<br />
4<br />
Keil and Delitzsch comment <strong>that</strong> this person was, “a woman sacred to Astarte, a goddess of the Canannites,<br />
the deification of the generative and productive principle of nature; one who served this goddess by<br />
prostitution (vid. Deut. 23:18). This was no doubt regarded as the most respectable designation for public<br />
prostitutes in Canaan” “The Pentateuch,” Biblical Commentary on the Old Testament, I, p. 341.
24<br />
THE ATTRIBUTES OF GOD<br />
(2) The various utensils used in Solomon’s temple were designated as “holy”<br />
because they were set apart from association with other common vessels unto<br />
a particular area of sacred service (I Chron. 22:19). In a similar way the<br />
golden plate on Aaron’s high-priestly turban was designated as “the holy<br />
crown” (Lev. 8:9).<br />
b. By way of illustration, a desk in a pastor’s study was once associated with a<br />
common array of desks in an office furniture salesroom. Then it was purchased<br />
from <strong>that</strong> ordinary setting and set apart unto the distinctive ministry of the Word<br />
of God. However, the true measure of this desk’s “holiness” is what it was<br />
consecrated to rather than what it was consecrated from. In a non-moral sense, a<br />
dedicated surgeon or thief could be described as “holy” to the degree <strong>that</strong> either<br />
are devoted to their customary employment.<br />
2. The two basic categories of God’s holiness.<br />
a. The majestic holiness of God.<br />
God is distinct and transcendent with regard to creation in all of His attributes.<br />
His “apartness” involves all of His being (Ex. 15:11; I Sam. 2:2; Is. 57:15).<br />
Berkhof describes this as the “majesty-holiness” of God, 5 <strong>that</strong> is His<br />
comprehensive, all-inclusive holiness. In this sense God’s holiness includes His<br />
exalted spirituality, righteousness, sovereignty, wisdom, wrath, grace, etc., so <strong>that</strong><br />
man as a mere creature is overwhelmed with His awesome, unique presence, His<br />
absolute inapproachability resulting in personal creature sensitivity and<br />
abasement. 6<br />
b. The moral holiness of God.<br />
Though related to God’s majestic holiness, this moral aspect predominates in the<br />
Bible and our study will focus attention upon this particular truth. It could be<br />
claimed <strong>that</strong> God’s moral holiness is at the heart of His majestic holiness since it<br />
permeates every aspect of His being.<br />
(1) There are three fundamental elements in biblical holiness, though they can<br />
equally be applied to the earlier mentioned secular examples.<br />
(a) A moral standard <strong>that</strong> governs the separation both negatively and<br />
positively, the right, a measure of oughtness, an ethical compass.<br />
<br />
(b) A separation from <strong>that</strong> which violates this moral standard, designated<br />
as negative holiness or holy separation and alienation.<br />
5<br />
Louis Berkhof, Systematic Theology, p. 73.<br />
6<br />
Berkhof acknowledges his reliance here, to some degree, upon Rudolf Otto’s The Idea of the Holy. However,<br />
while this work has received wide acclaim, yet the fact of it being based upon liberal presuppositions and<br />
especially the author’s infatuation with eastern mysticism <strong>should</strong> engender caution.
THE HOLINESS OF GOD 25<br />
(c) A separation unto <strong>that</strong> which is in agreement with this moral standard,<br />
positive holiness or righteousness, ethical conformity.<br />
(2) With regard to God <strong>Him</strong>self:<br />
(a) He is His own, consistent, unchanging, morally pure standard, and<br />
never has any need to be compared with another standard outside of<br />
<strong>Him</strong>self (Ex. 15:11; Is. 6:3; Heb. 6:13). God is independently sufficient<br />
in His own moral being. This aspect declares who God essentially is.<br />
(b) He is set apart from all <strong>that</strong> is alien to His purity. There is not a speck<br />
of defilement, not the faintest stain of impurity in His person, “no<br />
darkness at all” (I John 1:5). This aspect declares who God actively is<br />
not<br />
(c) He is set apart unto all <strong>that</strong> is in harmony with His moral excellence,<br />
His utterly righteous being (Ps. 145:17; Hab. 1:13; Rev. 4:8). In <strong>Him</strong><br />
there is unalloyed moral purity, and He is utterly consecrated to this,<br />
His own impeccable standard. Thus God is morally content, selfsatisfied.<br />
This aspect declares who God actively is.<br />
(3) With regard to the Christian:<br />
(a) God’s standard of righteousness (positive holiness) is the believer’s<br />
standard, namely <strong>that</strong> which the Bible reveals (Lev. 11:44; Deut. 18:13;<br />
I Pet. 1:15-16), and especially in the incarnate righteousness of the Lord<br />
Jesus Christ (Col. 2:9; Rev. 3:7). As a consequence:<br />
1) Subjective righteousness, humanistic morality is rejected, namely<br />
what I think is right.<br />
2) Relative righteousness, situational morality is rejected, namely<br />
what is suitable is right.<br />
(b) The Christian is set apart from <strong>that</strong> which is alien to the moral<br />
character of God, this being negative holiness (II Cor. 7:1; II Tim. 2:22).<br />
1) Hence the believer shuns <strong>that</strong> which is ungodly, uncharacteristic of<br />
God, unlike Jesus Christ, unholy.<br />
2) However, on its own this negative holiness proves little more than<br />
is civil, according to a pattern of behavior. It certainly does not<br />
indicate <strong>that</strong> such a person is a regenerate child of God. In<br />
Jonathan Edwards classic work on Religious Affections he explain:<br />
[P]ersons being disposed to abound and to be zealously engaged in<br />
the external exercises of religion, and to spend much time in them,<br />
is no sure evidence of grace. . . . Experience shows, <strong>that</strong> persons,<br />
from false religion, may be abundant in the external exercises of<br />
religion; yea, to give themselves up to them, and devote almost their<br />
whole time to them. Formerly, a sort of people were very numerous
26<br />
THE ATTRIBUTES OF GOD<br />
in the Romish church, calles recluses, who forsook the world, and<br />
utterly abandoned the society of mankind. They shut themselves up<br />
close in a narrow cell, with a vow never to stir out of it, nor to see<br />
the face of any, (unless <strong>that</strong> they might be visited in case of<br />
sickness,) but to spend all their days in the exercises of devotion and<br />
converse with God. There were also in old time, great multitudes<br />
called Hermites and Anchorites, who left the world in order to<br />
spend all their days in lonesome deserts, and to give themselves up<br />
to religious contemplations and exercises of devotion. 7<br />
(c) The Christian is set apart unto <strong>that</strong> which is in harmony with the moral<br />
character of God, this being positive holiness (Lev. 20:26; II Pet. 1:5-8).<br />
1) He is inclined toward the nature of God in his affections. 8 His<br />
desire is to model the very character of God. He thirsts after<br />
godliness. The great commandment (Matt. 22:36-38) is more than<br />
a mandate; rather the Christian is motivated in his heart in <strong>that</strong> He<br />
admires and adores God’s holiness, and especially as he observes it<br />
in Jesus Christ (Gal. 4:19; 5:22-23).<br />
2) Here is the chief ground for accepting a person is holy according to<br />
Scripture. Attraction to the righteousness of God best indicates<br />
regeneration. In spite of Peter’s sinful bungling, yet he had a heart<br />
for the Lord Jesus Christ, and the Savior was gracious in response<br />
to him (John 6:68; 13:9; 21:15-17). In Jonathan Edwards’ classic<br />
work on Religious Affections he explains:<br />
So the holiness of God, in the more extensive sense of the word—<br />
the sense in which the word is commonly, if not universally, used<br />
concerning God in Scripture—is the same with the moral excellency<br />
of the divine nature; comprehending all his moral perfections, his<br />
righteousness, faithfulness, and goodness. . . . Holy persons, in the<br />
exercise of holy affections, love divine things primarily for their<br />
holiness; they love God, in the first place, for the beauty of his<br />
holiness, or moral perfection, as being supremely amiable in itself.<br />
Not <strong>that</strong> the saints, in the exercise of gracious affections, love God<br />
only for his holiness; all his attributes are amiable and glorious in<br />
their eyes; they delight in every divine perfection; the contemplation<br />
of the infinite greatness, power, knowledge, and terrible majesty of<br />
God, is pleasant to them. But their love to God for his holiness is<br />
what is most fundamental and essential in their love. 9<br />
7<br />
Jonathan Edwards, Works, I, p. 255.<br />
8<br />
Refer to the whole of Edwards’ significant work, “A Treatise Concerning Religious Affections,” Works, I, pp.<br />
234-343.<br />
9<br />
Ibid., p. 279.
C. THE HOLINESS OF GOD EVIDENT IN HIMSELF<br />
1. Holiness as God’s fundamental attribute.<br />
THE HOLINESS OF GOD 27<br />
The holiness of God is of primary or basic moral importance in relation to the other<br />
attributes, which is not meant to suggest of greater importance. However, an<br />
understanding of this primacy is vital to a correct appreciation of the biblical gospel<br />
and Christian ethics. This truth needs special emphasis in these days of doctrinal<br />
confusion and ignorance.<br />
a. The primacy of the holiness of God according to Scripture.<br />
“[God’s] holiness is the collective and consummate glory of His nature as an<br />
infinite, morally pure, active, and intelligent Spirit.” 10<br />
(1) The Bible as a whole.<br />
Even a cursory study of a concordance will quickly lead one to the<br />
conclusion <strong>that</strong> the triune God of the Bible is more often described as<br />
“holy,”, using various cognate forms such as “holiness,” “sacred,”<br />
“sanctify,” “sanctification,” than any other attribute, such as “love” or<br />
“mercy.” Unfortunately the ministry of most modern evangelical churches<br />
would not lead their congregations to conclude <strong>that</strong> this is true.<br />
(2) The activity of God.<br />
Not only is God directly named as “holy” (Lev. 19:2; 21:8; I Sam. 2:2; Ps.<br />
99:5), including the triune persons of the Godhead, the Father (John 17:11),<br />
the Son (Acts 4:27, 30), and the Spirit (I Thess. 4:8), but, as a consequence,<br />
his works, persons, titles, and things associated with His being are also<br />
designated as “holy.” consider:<br />
(a) His name is holy (Ps. 111:9), the context of which specifies “LORD,”<br />
Jehovah/Yahweh, the covenant name given by God only to His<br />
redeemed people (Ex. 3:13-16; 6:2-9). As “the Mighty One . . . holy is<br />
His name” (Luke 1:49).<br />
(b) His temple is holy, chiefly because this is God’s dwelling place, whether<br />
on earth where He has met with His people <strong>Israel</strong> (Ps. 5:7), and now<br />
meets with them in His church (Eph. 2:21-22), or in heaven where He<br />
judges mankind (Ps. 11:4).<br />
(c) His Old Testament priesthood was holy. Members were set apart from<br />
secular employment unto being “holy to the Lord” through “the service<br />
of the house of the Lord,” particularly “the holy ark,” along with “His<br />
people <strong>Israel</strong>” (II Chron. 35:2-3). Furthermore, His New Testament<br />
priesthood is holy (I Pet. 2:5).<br />
10 Robert L. Dabney, Systematic Theology, p. 173.
28<br />
THE ATTRIBUTES OF GOD<br />
(d) His appointed days are holy, <strong>that</strong> is those times of fellowship <strong>that</strong> are<br />
devoted to the worship of God, whether the Sabbath in the Old<br />
Testament or the Lord’s Day in the New Testament. Such days are<br />
distinctive when compared with regular weekly, secular activity (Ex.<br />
35:2; Neh. 8:9),<br />
(e) His worship is holy. Whether outward form or, more importantly, an<br />
inner attitude is considered here, there is to be acknowledgment <strong>that</strong><br />
God is holy. This would apply to both private devotions and the various<br />
aspects of corporate worship (Ps. 29:2; 96:9; Rev. 4:8).<br />
(f) His covenants are holy. When God makes unilateral promises, such as<br />
to Abraham and through Christ, there is to be the recognition of the<br />
distinguishing holiness of these agreements, particularly when compared<br />
with bilateral, human promises (Dan. 11:28-30; Luke 1:72).<br />
(3) The definitive statement, Isaiah 6:1-7.<br />
This passage of Scripture is arguably the locus classicus with regard to the<br />
doctrine of the holiness of God. Here the God of <strong>Israel</strong> is principally<br />
described by the Seraphim as “holy, holy, holy,” and not “love, love, love,”<br />
or “wrath, wrath, wrath,” or “eternal, eternal, eternal.” The same trilogy of<br />
praise is offered in Revelation 4:8. However, after Isaiah is humbled and<br />
confesses his sin along with <strong>that</strong> of his fellow countrymen in vs. 1-5, he<br />
receives grace through the forgiveness and cleansing power of God, even<br />
Christ Jesus (John 12:36-41), in vs. 6-7. The point here is <strong>that</strong> a holy God<br />
manifests grace and mercy; it is not a gracious and merciful God who<br />
manifests holiness. As we shall see, love requires a moral standard, and it is<br />
the priority of holiness <strong>that</strong> supplies this.<br />
b. The primacy of the holiness of God according to Stephen Charnock.<br />
In Charnock’s classic study, “The Existence and Attributes of God,” he declares<br />
<strong>that</strong>:<br />
If any, this attribute [of holiness] hath an excellency above his other perfections.<br />
There are some attributes we prefer, because of our interest in them, and the relation<br />
they bear to us; as we esteem his goodness before his power, and his mercy, whereby<br />
he relieves us, before his justice, whereby he punisheth us. As there are some we<br />
more delight in because of the goodness we receive by them, so there are some <strong>that</strong><br />
God delights to honor because of their excellency. 11<br />
(1) His specific reasons.<br />
(a) This attribute is more frequently attached to God’s name than any other<br />
(Ps. 33:21; 111:9; 15:21; Is. 57:15; Luke 1:49). “You never find it<br />
expressed, his mighty name or his wise name, but his great name, and<br />
11 Stephen Charnock, “The Existence and Attributes of God,” The Complete Works of Stephen Charnock, II, p.<br />
191.
12<br />
Ibid., p. 190.<br />
13<br />
Ibid., pp. 191-2.<br />
14<br />
Ibid., p. 192.<br />
15<br />
Ibid.<br />
16<br />
Ibid.<br />
THE HOLINESS OF GOD 29<br />
most of all his holy name. This is his greatest title of honor; in this doth<br />
the majesty and venerableness of his name appear.” 12<br />
(b) This attribute is more supremely celebrated in heaven than any other (Is.<br />
6:3; Rev. 4:8). “Do you hear in any angelical song any other perfection<br />
of the divine nature thrice repeated? Where do we read of the crying out<br />
Eternal, eternal, eternal; or Faithful, faithful, faithful, Lord God of<br />
hosts! 13<br />
(c) This attribute is more frequently attached to God’s oaths than any<br />
other. Thus, “Once I have sworn by My holiness; I will not lie to<br />
David” (Ps. 89:35); also, “The LORD God has sworn by His holiness”<br />
(Amos 4:2).<br />
He <strong>that</strong> swears, swears by a greater than himself. God having no<br />
greater than himself, swears by himself; and swearing here by his<br />
holiness seems to equal <strong>that</strong> single to all his other attributes, as if<br />
he were more concerned in the honor of it than of all the rest. It is<br />
as if he <strong>should</strong> have said, Since I have not a more excellent<br />
perfection to swear by than <strong>that</strong> of my holiness, I law this to pawn<br />
for your security, and bind myself by <strong>that</strong> which I will never part<br />
with, were it possible for me to be stripped of all the rest. 14<br />
(d) This attribute is God’s glory and beauty as is no other, and is to be<br />
acknowledged as such. David desires to “dwell in the house of the Lord<br />
all the days of my life, to behold the beauty [holiness, cf. Ps. 29:2] of the<br />
Lord and to meditate in His temple” (Ps. 27:4; cf. 29:2). Isaiah describes<br />
God’s house as “holy and beautiful” (Isa. 64:11), and this is but a<br />
reflection of his holy and beautiful Being. 15<br />
(e) This attribute is God’s very life which, in Ephesians 4:18-20, is<br />
contrasted with the impurity or unholiness of the Gentiles. Here they<br />
are “excluded from the life of God,” which vitality is the opposite to<br />
their manifold “uncleanness and profaneness,” and thus is His holiness.<br />
“If he were stripped of this, he would be a dead God, more than by the<br />
want of any other perfection. His swearing by it intimates as much; he<br />
swears often by his own life: ‘As I live, saith the Lord;’ so he swears by<br />
his holiness as if it were his life, and more his life than any other.” 16<br />
From this we conclude <strong>that</strong> his truth is a holy truth (Rev. 6:10), his<br />
wrath is a holy wrath (Ezek. 8:2), his love is a holy love (Rom. 3:26.).
30<br />
(2) His overall conclusion.<br />
THE ATTRIBUTES OF GOD<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
c. The primacy of the holiness of God according to Augustus H. Strong.<br />
Dr. Strong’s Systematic Theology, first published in 1886 and enlarged in 1907, is<br />
a classic Baptist work <strong>that</strong> is notable for its emphasis on attempting to regain lost<br />
ground previously yielded to liberalism. Specifically, the call is for a return to the<br />
priority of holiness rather than love in the character of God.<br />
(1) His introductory assertion.<br />
“I would lead others to avow anew, as I do now, in spite of the supercilious<br />
assumptions of modern infidelity, my firm belief, only confirmed by the<br />
experience and reflection of half a century [rife with liberalism], in the old<br />
doctrines of holiness as the fundamental attribute of God, of an original<br />
transgression and sin of the whole human race. . . . I believe <strong>that</strong> the recent<br />
merging of Holiness in Love, and the practical denial <strong>that</strong> Righteousness is<br />
fundamental in God’s nature, are responsible for the utilitarian views of law<br />
and the superficial views of sin which now prevail in some systems of<br />
theology. There can be no proper doctrine of the atonement and no proper<br />
doctrine of retribution, so long as Holiness is refused its preëminence. Love<br />
must have a norm or standard, and this norm or standard can be found only<br />
in Holiness. The old conviction of sin and the sense of guilt <strong>that</strong> drove the<br />
convicted sinner to the cross are inseparable from a firm belief in the selfaffirming<br />
attribute of God [Holiness] as logically prior to and as conditioning<br />
the self-communicating attribute [Love]. The theology of our day needs a<br />
new view of the Righteous One. Such a view will make it plain <strong>that</strong> God<br />
must be reconciled before man can be saved, and <strong>that</strong> the human conscience<br />
can be pacified only upon condition <strong>that</strong> propitiation is made to the divine<br />
Righteousness.” 18<br />
(2) His response to objections.<br />
The modern Christian may be inclined to protest <strong>that</strong> such an idea conflicts<br />
with the supremacy of God’s love. If any, is not love God’s fundamental<br />
attribute? Did not Paul declares in I Corinthians 13:13 <strong>that</strong> love is “the<br />
greatest”? To this Dr. Strong replies: 19<br />
17<br />
Ibid., p. 193-4.<br />
18<br />
Augustus Strong, Systematic Theology, pp. x-xi.<br />
19 Ibid., pp. 296-303.
20 Ibid., p. 297.<br />
THE HOLINESS OF GOD 31<br />
(a) “Love cannot be the fundamental attribute of God, because love always<br />
requires a norm or standard, and this norm or standard is found only in<br />
holiness; Phil. 1:9 – “And this I pray, <strong>that</strong> your love may abound yet<br />
more in knowledge and all discernment.”. . . Holiness shows itself<br />
higher than love, in <strong>that</strong> it conditions love.”<br />
(b) “If it be said <strong>that</strong> God is love as well as holiness, we ask: Love to what?<br />
And the only answer is: Love to the right, or to holiness. . . . We cannot<br />
study character apart from conduct, nor conduct apart from character.<br />
But this does not prevent us from recognizing <strong>that</strong> character is the<br />
fundamental thing and <strong>that</strong> conduct is only the expression of it.”<br />
(c) With regard to I Cor. 13:13, we would simply point out <strong>that</strong> Paul here<br />
is not concerned with the pinnacle of God’s character, but rather the<br />
supremacy of love in the context of the fruit of the Spirit (Gal. 5:22),<br />
and its regulation of the gifts of the Spirit. Of course for Paul, this love<br />
must be a holy love (Eph. 4:24-5:2).<br />
(3) His illustrations in conclusion.<br />
“Enthusiasm, like fire, must not only burn, but must be controlled. Man<br />
invented chimneys to keep in the heat but to let out the smoke. We need the<br />
walls of discretion and self-control to guide the flaming of our love. The<br />
holiness of God is the regulating principle of his nature. The ocean of his<br />
mercy is bounded by the shores of his justice. . . . Only as God maintains<br />
himself in his holiness, can he have anything of worth to give; love indeed is<br />
nothing but the self-communication of holiness.” 20<br />
d. The primacy of the holiness of God in application.<br />
(1) The contemporary crisis concerning the spiritually anemic state of conservative<br />
evangelical Christianity is addressed at its nerve with regard to this vital<br />
matter of the primacy of holiness in the character of God. One recent writer,<br />
David Wells, has perceptively written, very much along the same path as<br />
Augustus Strong.<br />
Christians in Our Time sometimes act as though they were the first to<br />
recognize <strong>that</strong> God is a God of love. Of course the Bible tells us <strong>that</strong> God is<br />
love, but Christians of modernity seem to think <strong>that</strong> this constitutes an<br />
adequate theology in itself, <strong>that</strong> God is fundamentally if not exclusively love –<br />
and hence the talk of divine holiness is distractive or intrusive. Protestant<br />
liberalism pioneered this displacement of God’s holiness in the nineteenth<br />
century [citing Harnack], but in this century evangelicals have taken up with<br />
distressing carelessness the wholesale reordering of the Christian faith <strong>that</strong> it<br />
introduced, from the meaning of Christ’s atonement to the meaning of<br />
Christian sanctification.<br />
Today there is resistance to the tenet <strong>that</strong> has been most characteristic of<br />
Protestant thought since the earliest days of the Reformation – namely, <strong>that</strong>
32<br />
THE ATTRIBUTES OF GOD<br />
holiness fundamentally defines the character of God and <strong>that</strong> love is not an<br />
alternative to it but, rather, an expression of it. This must be so [emphasis<br />
added]. If God’s holiness is his utter purity, his incomparable goodness, the<br />
measure of all <strong>that</strong> is true and right, the final line of resistance to all <strong>that</strong> is<br />
wrong, dark, and malignant, then love must be a part of this. If love is virtuous<br />
and right, it must be an expression of divine holiness, the essence of which is<br />
truth and right. God’s love is inescapably a manifestation of his holiness, as are<br />
his goodness, righteousness, mercy, and compassion. Holiness is what defines<br />
God’s character most fundamentally, and a vision of this holiness <strong>should</strong><br />
inspire his people and evoke their worship, sustain their character, fuel their<br />
passion for truth, and encourage persistence in efforts to do his will and call on<br />
his name in petitionary prayer. . . . Robbed of such a God, worship loses its<br />
awe, the truth of his Word loses its ability to compel, obedience loses its virtue,<br />
and the church loses its moral authority. 21<br />
(2) By way of illustration, imagine <strong>that</strong> someone purposely stamps on your toes,<br />
and while you are crying out in pain <strong>that</strong> same person also exclaims, “I<br />
certainly love jumping on your toes and causing you such anguish.” However<br />
you immediately protest, “But what you are doing is not right!” That is<br />
exactly correct, for what is right establishes what is loving. Hence holiness is<br />
a state of moral being <strong>that</strong> establishes right and loving activity. God’s love<br />
always has integrity, and <strong>that</strong> integrity is His holiness.<br />
(3) By way of illustration, if homosexuals and lesbians principally justify their<br />
relationships on the basis of “love,” and at the same time we claim <strong>that</strong> love<br />
is the supreme attribute of God, then their stance cannot be refuted. But the<br />
primacy of holiness, such as is expressed as primary in Leviticus 18:22;<br />
20:13; Romans 1:26-27 completely invalidates any claims to love in this<br />
matter, as it would with a thief protesting <strong>that</strong> he loves his work! In terms of<br />
the holiness of God, homosexuality and lesbianism are grossly unholy. The<br />
term “love” must not be allowed to justify unholiness; rather holiness must<br />
justify love.<br />
(4) Hence, this principle concerning God’s being has the most profound<br />
ramifications for human existence. With regard to government and good<br />
relationships in a civil society, the righteousness of God must have primacy<br />
(Prov. 14:34) This priority equally applies to family life and the raising of<br />
children. But further, as holiness is the fundamental attribute of God, so<br />
holiness is the supreme good communicated to man through the Holy Father,<br />
the Holy Son, and the Holy Spirit. Further, we <strong>should</strong> also conclude <strong>that</strong> the<br />
communication of this fundamental attribute through Christian conversion<br />
<strong>should</strong> lead the child of God to appreciate <strong>that</strong> holiness is to be fundamental<br />
in his being and doing (I Thess. 3:12-13).<br />
2. The triune manifestation of God’s holiness.<br />
a. God the Father is holy (John 17:11, 25).<br />
21 David Wells, God in the Wasteland, pp. 135-6.
THE HOLINESS OF GOD 33<br />
b. God the Son is holy (Ps. 16:10, cf. Acts 2:27; Mark 1:23-24; Acts 3:14; 4:27, 30;<br />
Heb. 7:26).<br />
(1) Hence, the Son is as holy as the Father and the Spirit<br />
(2) If the Father regards the Son as holy, how much more <strong>should</strong> the children of<br />
God?<br />
(3) If the Son, who is holy, has redeemed unholy sinners, how much more <strong>should</strong><br />
they regard their Redeemer as holy?<br />
c. God the Spirit is holy (Ps. 51:11; Is. 63:10; John 14:26; Rom. 5:5).<br />
(1) The Spirit is as holy as the Father and the Son.<br />
(2) The Spirit j'Wr, rah, is holy (Ps. 51:12; Isa. 63:10-11) as opposed to<br />
numerous unholy spirits, j'Wr, rah, in the world, which can include both the<br />
spirit of a man (Ps. 32:2; Isa, 26:9; Ezek. 13:3) and spirit beings (I Kings<br />
22:21; Eph. 6:12).<br />
(a) The spirit of jealousy (Num. 5:14).<br />
(b) The spirit of distortion (Is. 19:14).<br />
(c) The spirit of harlotry (Hos. 4:12).<br />
(d) The spirit of uncleanness (Matt. 12:43).<br />
(e) The spirit of divination (Acts 16:16).<br />
(f) The spirit of the antichrist (I John 4:3).<br />
(g) The spirit of error (I John 4:6).<br />
(3) By way of application, we are not to attribute to the Holy Spirit any work<br />
<strong>that</strong> is not in keeping with his holiness, or <strong>that</strong> of the Father and the Son. He<br />
is literally, “the Spirit, the holy One” (John 14:26), hence utterly distinct<br />
from other unholy forces in the world. Any authentic movement of the Holy<br />
Spirit will be productive of an inclination toward personal holiness. In this<br />
regard refer to Jonathan Edwards’ works, A Treatise Concerning Religious<br />
Affections, 22 and The Distinguishing Marks of a Work of the Spirit of God. 23<br />
d. Hence, holiness being God’s fundamental attribute, it must be <strong>that</strong> holiness is<br />
fundamental to God the Father, God the Son, and God the Holy Spirit.<br />
22 Jonathan Edwards, Works, I, pp. 265, 278-281.<br />
23 Ibid., II, pp. 257-277.
34<br />
THE ATTRIBUTES OF GOD<br />
3. Two biblical descriptions of the holiness of God.<br />
a. The thrice holy God according to Isaiah 6:1-8.<br />
(1) Introductory context, Isaiah 1-5.<br />
(a) God’s controversy with unholy Judah, 720 BC.<br />
1) Alienation from God, 1:3.<br />
2) Corruption in their ways, 1:4.<br />
3) Pollution in their whole being, 1:5-6.<br />
4) Degeneration through formalistic religion, 1:11-15.<br />
5) Reversion by both men and women.<br />
a) The women are proud, worldly, 3:16.<br />
b) The men are indulgent, oppressive, wicked, 5:22-23.<br />
6) But the holy God of <strong>Israel</strong> will maintain His justice, 5:15-16.<br />
(b) God’s holy constancy with Judah (cf. Micah 4:1-4), 2:1-4.<br />
1) <strong>Future</strong> kingdom blessings concerning <strong>Israel</strong>, 2:1-3.<br />
2) <strong>Future</strong> kingdom blessings concerning the nations, 2:4.<br />
(2) Isaiah’s vision of God’s holiness and its effect on his life, Isaiah 6:1-8.<br />
(a) Isaiah’s vision described, vs. 1-4.<br />
1) The Lord, v. 1.<br />
a) He is Adonai, sovereign potentate over the nation of <strong>Israel</strong>,<br />
who identifies with specific human history, <strong>that</strong> is “the year<br />
of King Uzziah’s death” in 730 BC.<br />
b) He is Jesus Christ, beheld by Isaiah as a Christophany (John<br />
12:36b-41; cf. Is. 6:10).<br />
c) He is regally seated and exalted very, very, very high above<br />
the temple perspective of Isaiah.<br />
d) He is fully glorious, majestic; His train or the skirts of his<br />
lavish robes fill the temple (John 17:5).
THE HOLINESS OF GOD 35<br />
2) The seraphim, vs. 2-3.<br />
a) They are heavenly attendants mentioned only here and v. 6 in<br />
the Bible. They have feet, faces, wings; they speak and<br />
appreciate morality, <strong>that</strong> is holiness.<br />
b) They are reverential beings each with three pairs of wings to<br />
cover their feet, faces, and fly; yet they are standing ready to<br />
serve. In v. 6 they are messengers of grace, though we are not<br />
told how many there are here. However in Revelation 4:6 this<br />
parallel scene describes “four living creatures full of eyes in<br />
front and behind.”<br />
c) They are worshipful beings, constantly proclaiming to one<br />
another the exquisite purity and holy glory of Jehovah and<br />
Jesus Christ, v. 3.<br />
d) This repeated theme of holiness is at the very core of Isaiah’s<br />
vision of God. Hence, this prince of the prophet’s usual title<br />
for Jehovah is, “the Holy One of <strong>Israel</strong>” (1:4; 10:20; 43:3).<br />
e) By way of application, if then this angelic activity is foremost<br />
amongst the company of heaven, how then shall we react<br />
toward such eternal preoccupation? Would we be bored,<br />
bothered, or blessed?<br />
3) The temple, v. 4.<br />
a) The glory of God shakes the building, even as it <strong>should</strong> shake<br />
a local church (Eph. 2:21-22).<br />
b) The glory of God fills the building as with smoke, even as it<br />
<strong>should</strong> fill a local church (Eph. 2:21-22).<br />
(b) Isaiah’s reaction to his vision, vs. 5-8.<br />
1) The holiness of God produces an awareness of sin, v. 5.<br />
a) Most likely this account refers to Isaiah’s initial prophetic<br />
call. Perhaps he had previously been identified with <strong>Israel</strong>’s<br />
gross wickedness described in Isaiah 1-5.<br />
b) First, Isaiah’s own sin is confessed when he is confronted with<br />
the Holy Lord (cf. Mal. 3:1-3).<br />
c) Second, Judah’s sin is confessed by representation when<br />
confronted with the Holy Lord.<br />
d) The authentic evidence of a true work of the Holy Spirit in a<br />
person’s life is not an outcry against sin <strong>that</strong> surrounds us, but
36<br />
THE ATTRIBUTES OF GOD<br />
rather sin <strong>that</strong> indwells us individually (Gen. 38:24; 39:14-18;<br />
Ps. 51:1-4). So David writes, “Who may ascend into the hill<br />
of the Lord? And who may stand in His holy place? He who<br />
has clean hands and a pure heart” (Ps. 24:3-4).<br />
2) The holiness of God produces forgiveness, mercy, and grace, yet<br />
without any diminution of this same holiness, vs. 6-7.<br />
a) Note the relationship here between holiness and grace. In<br />
accord with the primacy of holiness, grace issues forth and<br />
not vice versa. Thus character produces conduct.<br />
b) Clearly, God is the source of this cleansing which is portrayed<br />
by the atoning action of the burning coal <strong>that</strong> is taken from<br />
the altar of necessary sacrifice.<br />
c) It is significant <strong>that</strong> Isaiah needed clean lips, hence a clean<br />
heart, before he can minister God’s Word as required, in v. 8.<br />
3) The holiness of God is productive of proper activity in Isaiah,<br />
specifically dedicated service as a prophet of God, v. 8.<br />
a) Now for the first time in this vision God speaks, and for the<br />
first time Isaiah truly hears and understands.<br />
b) Isaiah’s response is spontaneous rather than contrived, eager<br />
rather than grudging, for he has been confronted with the<br />
Holy One of <strong>Israel</strong> (cf. Ps. 51:10, 13-15).<br />
b. The thrice holy God according to Revelation 4:1-11.<br />
Whereas Revelation 2-3 plainly deals with the earthly reign of the glorified Jesus<br />
Christ over his churches, it is plain <strong>that</strong> Revelation 4 transports us to the heavenly<br />
abode of <strong>that</strong> same Sovereign. In visionary terms, John the Apostle is transported<br />
heavenward concerning which he declares: “I was in the Spirit; and behold a<br />
throne was standing in heaven, and One sitting on the throne,” v. 2.<br />
(1) There is an obvious parallel with this passage and Isaiah 6:1-8.<br />
(a) In Isaiah 6:1-8, Jehovah sits on His throne while receiving reverent<br />
worship.<br />
1) Yet Jesus Christ is also present (John 12:36b-41).<br />
2) Angelic beings worship God’s holiness.
THE HOLINESS OF GOD 37<br />
(b) In Revelation 4:1-11, Jehovah sits on His throne while receiving<br />
reverent worship.<br />
1) In Revelation 4:8 it is “the LORD God, the Almighty,” who sits on<br />
the throne of heaven; in 3:21 Jesus Christ speaks of “My Father on<br />
His throne.”<br />
2) Yet in 3:21 it is Jesus Christ who sits with the Father on His<br />
throne. Likewise in 5:5-6, “the Lion <strong>that</strong> is from the tribe of Judah,<br />
the Root of David,” is the “Lamb,” “in the middle of the throne.”<br />
Further, in 5:11-14 this Lamb receives the same honor and glory as<br />
the Father from the four and twenty elders and the four living<br />
creatures, in addition to the angels, a numberless host, and all of<br />
creation. Such acknowledged glory and honor must incorporate<br />
the same chorus of, “Holy, holy, holy,” 4:8.<br />
(2) The creaturely worship of “the Lord God, the Almighty,” vs. 4-11.<br />
(a) The four and twenty elders are present, and likely represent the Church,<br />
<strong>that</strong> is all the saints, their chief activity being worship, vs. 4, 10-11.<br />
(b) There are four distinctive “living creatures,” not “beasts” KJV, before<br />
God’s throne, instead of the “seraphim” of Isaiah 6:2-3; vs. 6-7.<br />
Concerning them we note:<br />
1) These living creatures are identical with the seraphim, since they<br />
are the same in position, complement of wings, and activity.<br />
2) The eyes in front and behind speak of God’s omniscience and<br />
omnipresence, v. 6.<br />
3) The lion-like creature speaks of God’s majestic sovereignty, v. 7a.<br />
4) The calf-like creature speaks of God’s toiling benevolence, v. 7b.<br />
5) The man-like creature speaks of God’s personality, intellect, will,<br />
emotions, v. 7c.<br />
6) The eagle-like creature speaks of God’s transcendent dominion, v.<br />
7d.<br />
(c) But in spite of this display of God’s perfections, yet the chief activity of<br />
the living creatures is the ceaseless proclamation of God’s holiness, v. 8.<br />
1) Note <strong>that</strong> this holiness is immutable, for God is described as He,<br />
“who was and who is and who is to come.”<br />
2) Since this declaration is described as giving “glory and honor,” v.<br />
9, and the elders do likewise, vs. 10-11, we conclude <strong>that</strong> one of
38<br />
THE ATTRIBUTES OF GOD<br />
the chief occupations of the Church in heaven is intense delight in<br />
God’s holiness.<br />
(3) By way of application, again all people who contemplate going to heaven<br />
ought to ponder if this activity, the praise of God’s glorious holiness, is their<br />
present great interest. If God’s holiness is not their earthly concern, then how<br />
is it possible for them to have such a concern in heaven? Why would they<br />
ever want to go to heaven if they are unhappy with holiness on earth?<br />
D. THE HOLINESS OF GOD EVIDENT IN THE BELIEVER<br />
1. God’s attribute of holiness is communicable.<br />
a. The holiness of God is to be manifest in believers (Eph. 1:4; 4:24; I Pet. 1:15-16).<br />
b. The holiness of God is fundamentally to regulate a multitude of human responses.<br />
(1) It is to stimulate prayer (I Sam. 2:1-2; I Tim. 2:8).<br />
(2) It is to stimulate the singing of praise (Ps. 30:4; 96:1-9).<br />
(3) It is to stimulate understanding and deep perception (Prov. 9:10).<br />
(4) It is to stimulate rejoicing (Is. 29:19).<br />
(5) It is to stimulate daily conduct (Rom. 12:1; II Pet. 3:12).<br />
(6) It is to stimulate reverential fear (Rev. 15:4).<br />
2. God’s communicable holiness in I Peter 1:13-16.<br />
a. The foundation of declarative holiness in I Peter.<br />
(1) God’s elect are set apart, determined as holy, sanctified by the Holy Spirit, to<br />
the end <strong>that</strong> they might be redeemed through faith in the sprinkled blood of<br />
Jesus Christ, 1:1-2.<br />
(a) God’s foreknowledge here is His “forelove” for His elect in eternity past<br />
(cf. 1:19-20; Rom. 11:2).<br />
(b) Jeremiah was holy, foreknown, foreloved in eternity past (Jer. 1:4-5).<br />
(2) The fact <strong>that</strong> all true believers have been redeemed, as a slave who has been<br />
ransomed from a slave market unto liberty in Christ, means <strong>that</strong> they are by<br />
definition, declaratively set apart or holy (Tit. 2:14), 1:18-19.<br />
(3) All true believers comprise, by declaration, a holy priesthood, 2:5, a holy<br />
nation, 2:9.
THE HOLINESS OF GOD 39<br />
(4) All true believers, having been called from darkness unto light, 2:9a, are, by<br />
declaration, holy.<br />
(5) John Murray writes in his article on Definitive Sanctification:<br />
“When we speak of sanctification we generally think of it as <strong>that</strong> process by<br />
which the believer is gradually transformed in heart, mind, will, and conduct,<br />
and conformed more and more to the will of God and to the image of Christ,<br />
until at death the disembodied spirit is made perfect in holiness, and at the<br />
resurrection his body likewise will be conformed to the likeness of the body<br />
of Christ’s glory. It is biblical to apply the term ‘sanctification’ to this process<br />
of transformation and conformation. But it is a fact too frequently overlooked<br />
<strong>that</strong> in the New Testament the most characteristic terms <strong>that</strong> refer to<br />
sanctification are used, not of a process, but of a once-for-all definitive act. . .<br />
. We are thus compelled to take account of the fact <strong>that</strong> the language of<br />
sanctification [holiness] is used with reference to some decisive action <strong>that</strong><br />
occurs at the inception of the Christian life, and one <strong>that</strong> characterizes the<br />
people of God in their identity as called effectually by God’s grace. It would<br />
be, therefore, a dereliction from biblical patterns of language and conception<br />
to think of sanctification exclusively in terms of a progressive work.” 24<br />
b. The consequence of practical holiness in I Peter 1:13-16.<br />
(1) The context is the believer’s privileged position as a happy participant, 1:8,<br />
in God’s matchless plan of salvation, 1:10-12. There is a three-fold testimony<br />
given as proof:<br />
(a) The Old Testament prophets, “were not serving themselves, but you,”<br />
1:10-12a.<br />
(b) The New Testament apostles, “preached the gospel to you by the Holy<br />
Spirit sent from heaven,” 1:12b.<br />
(c) The angels, with rapt attention and admiration, are amazed at such a<br />
depth of grace bestowed on human sinners, especially since they, a<br />
higher created order (Heb. 2:6-7), yet are not the objects of such saving<br />
interest (Luke 2:13-14), v. 12c.<br />
(2) In the light of such gracious privilege, believers are soberly exhorted to<br />
exercise their minds towards holy activity, vs. 13-14.<br />
(a) “Therefore” calls us to reflect in our minds upon our responsibilities in<br />
the realm of holiness in view of our holy and merciful privileges (Rom.<br />
12:1).<br />
(b) “Gird up your minds for action,” pictures an eastern person dressed in a<br />
long, loose garment who desires to run quickly without tripping. Hence,<br />
24 John Murray, Collected Writings of John Murray, II, p. 277-8.
40<br />
THE ATTRIBUTES OF GOD<br />
he draws the back hem of his outer gown through his legs and tucks it<br />
tightly under his belt. He is now prepared for rapid mobility and action.<br />
1) One of the most serious problems facing evangelical Christianity<br />
today is <strong>that</strong> of the depreciation of the primary role of the mind,<br />
both with regard to evangelism and practical sanctification (Rom.<br />
6:17). The cult of mindless, anti-doctrinal, pseudo pious<br />
pragmatism, is delivering psyched up, carnal, religious trendies, but<br />
not holy saints!<br />
2) In this regard, John Stott’s timely booklet Your Mind Matters,<br />
subtitled “The Misery and Menace of Mindless Christianity”,<br />
ought to be mandatory reading. He comments, “The modern<br />
world breeds pragmatists, whose first question about any idea is<br />
not, ‘Is it true?’ but ‘Does it work?’ . . . I am not pleading for dry,<br />
humorless, academic Christianity, but for a warm devotion set on<br />
fire by truth. . . . But one of the most neglected aspects of the quest<br />
for holiness is the place of the mind, even though Jesus Christ put<br />
the matter beyond question when he promised, ‘You will know the<br />
truth, and the truth will make you free’ (John 8:32). It is by his<br />
truth <strong>that</strong> Christ liberates us from the bondage of sin.” 25<br />
3) In Romans 12:1-2, the spiritual metamorphosis of the Christian<br />
results from the renewed mind <strong>that</strong> has substantially embraced<br />
God’s gospel mercies.<br />
4) In Ephesians 6:14, the center of physical strength insofar as<br />
mobility is concerned is the loins, which are to be “girded with<br />
truth,” <strong>that</strong> is implicitly in the mind.<br />
5) By way of application, a sloppy, undisciplined mind results in a<br />
slovenly, erratic Christian. But if a Christian would be holy, then<br />
he must pull his mind together for strenuous employment,<br />
stretching, and strict service.<br />
(c) We are to “hope” (imperative) with sobriety, in the face of fierce<br />
opposition (I Tim. 6:11-12), with our minds set upon Christ’s return<br />
(Eph. 5:8, 15-16; Tit. 2:11-13), v. 13.<br />
(d) The mind is to generate a new obedience to holiness in contrast with the<br />
former unrestrained lusts and desires, v. 14.<br />
25 John Stott, Your Mind Matters, pp. 9, 11, 32.<br />
1) But it must be a renewed mind, a spiritually taught mind in<br />
contrast with a formerly carnal mind (Eph. 4:22-24; Col. 1:21).<br />
2) It is only a holy mind <strong>that</strong> produces holy living (Prov. 23:7).
THE HOLINESS OF GOD 41<br />
(3) The standard of holiness we are called to manifest in our lives is <strong>that</strong> of the<br />
holy God of <strong>Israel</strong>, vs. 15-16.<br />
(a) In the Old Testament <strong>Israel</strong> was to keep clean from defilement and be<br />
like God (Lev. 11:44-45; 19:2; 20:7). This holiness was moral godliness<br />
or “God-likeness.”<br />
(b) Hence, it is necessary for the Christian to be like this God of <strong>Israel</strong> in all<br />
of his manner of life (II Cor. 7:1; I Thess. 4:7).<br />
1) He thirsts for spiritual food and life <strong>that</strong> is sourced in God (Ps.<br />
84:2).<br />
2) He hates what God hates and loves what God loves (Ps. 119:128).<br />
3) He desires to be of the same holy mind as God (Ps. 139:17).<br />
4) He longs to be like his Holy Savior, Jesus Christ (Gal. 4:19; Eph.<br />
4:13; Phil. 2:5).<br />
3. God’s communicable holiness in Hebrews 12:14.<br />
a. The disciplined pursuit of Christ in glory, vs. 1-11.<br />
In this race in which the Christian participates, he is required to experience<br />
necessary and beneficial discipline, so <strong>that</strong> he may finally “win” (I Cor. 9:24).<br />
(1) How do we learn to run this race well? By “fixing our eyes on Jesus, the<br />
author and perfecter of faith,” v. 2.<br />
(2) What is the purpose of this race with its accompanying discipline? It is “<strong>that</strong><br />
we may share His holiness,” v. 10.<br />
b. The determined pursuit of Christ in glory, vs. 12-13.<br />
Yet in spite of a corrective whipping from God, we are to run with strong<br />
commitment and uprightness, rather than feebly, so <strong>that</strong> we might victoriously<br />
finish the course, vs. 12-13.<br />
(1) Do we have various bodily ailments <strong>that</strong> can hinder our running well? Yes,<br />
all Christians do. So we are to run wisely in the light of this knowledge, v.<br />
12.<br />
(2) We are to choose “straight paths” or righteous ways <strong>that</strong> do not cause our<br />
infirmities to restrict our progress, v. 13.<br />
c. The holy pursuit of Christ in glory, v. 14.
42<br />
THE ATTRIBUTES OF GOD<br />
Along this pathway or spiritual running track, what priorities then are we to be<br />
occupied with more than others? With what shall our mind be especially<br />
occupied?<br />
(1) We are “to pursue peace with all men,” being patient with the worst of<br />
sinners, even as our Savior “endured such hostility by sinners against<br />
<strong>Him</strong>self,” v. 3, who “while being reviled, He did not revile in return; while<br />
suffering, He uttered no threats” (I Pet. 2:23).<br />
(2) We are “to pursue . . . the sanctification [holiness] without which no one<br />
will see the Lord.”<br />
(a) Positional holiness is certainly assumed here.<br />
(b) But the main emphasis here is upon practical holiness since the context<br />
still appears to be <strong>that</strong> of discipline while we “run with endurance the<br />
race <strong>that</strong> is set before us,” v. 1.<br />
1) Practical holiness is the insignia or proof of declarative holiness.<br />
2) By way of application, a labeled or declared apple tree is<br />
vindicated by its production of apples.<br />
3) By way of application, a designated child of God who does not<br />
manifest the parental birthmarks is illegitimate (I John 3:9-10).<br />
(c) Since God is unspeakably holy, only those who possess an identical<br />
holiness can acceptably draw near (Matt. 5:8).<br />
(d) <br />
<br />
For further profitable reading on practical holiness,<br />
refer to the classic work of J. C. Ryle titled Holiness, from which the
26 “Extracts from Old Writers,” J. C. Ryle, Holiness, pp. 330-333.<br />
THE HOLINESS OF GOD 43
A. INTRODUCTION<br />
CHAPTER III<br />
THE RIGHTEOUSNESS OF GOD<br />
1. Our study of the holiness of God has led us to understand <strong>that</strong> God is fundamentally a<br />
moral Being. That is, He is righteous and not unrighteous; He is good and not bad; He<br />
is true and not false.<br />
a. While the origin of evil is not without its profound problems, especially insofar as<br />
finite man is concerned, yet at this point the following summary comments<br />
concerning its reality ought to be kept in mind.<br />
(1) In spite of the difficulties <strong>that</strong> are involved in contemplating evil, to deny the<br />
existence of objective, as distinct from relative, evil in this world is, for most<br />
people as they contemplate themselves, an infinitely greater difficulty. To<br />
accept the existence of objective evil in this world calls for an objective<br />
standard against which evil and its antithesis are measured. Hence, if<br />
objective evil exists, then so does objective righteousness.<br />
(2) In the eternal realm, before the creation of the angelic hosts and the first<br />
emergence of sin, yet it was always a theoretical opposite, and no doubt<br />
within the realm of God’s contemplation and rejection.<br />
(3) Evil is the seed and root of which sin is the fruit. In the mystery of its origin,<br />
we affirm with John Owen: “God was pleased to permit the entrance of sin,<br />
both in heaven above and in earth beneath, whereby this whole order and<br />
harmony was disturbed.” 1<br />
(4) Evil, though wholly opposed to God, yet allows the display of His justice and<br />
grace. This is not to suggest <strong>that</strong> God was not gracious before the entry of sin<br />
into the universe since His mere contemplation of sin would engender a<br />
gracious response.<br />
(5) Evil, though a profound mystery, yet finds it clearest exposure in the Bible as<br />
being of spiritual origin and not merely the result of material and<br />
environmental causes (Eph. 6:11-12).<br />
(6) Evil being such a blight on the whole human race, yet the Bible promises <strong>that</strong><br />
God shall finally vanquish and abolish it with the result <strong>that</strong> righteousness<br />
will prevail (Rev. 20:10-22:5). Again Owen explains: “Divine wisdom was<br />
no way surprised with this disaster. God had, from all eternity, laid in<br />
provisions of counsels for the recovery of all things into a better and more<br />
1 John Owen, The Works of John Owen, I, p. 61.
permanent estate than what was lost by sin. This is . . . the revivication, the<br />
restitution of all things (Acts 3:19-21), the . . . gathering all things in heaven<br />
and earth into a new head in Christ Jesus (Eph. 1:10).” 2<br />
b. But now we focus on the positive side of God’s moral being, or His positive<br />
holiness. It is no exaggeration when Dabney declares, “We have now reached <strong>that</strong><br />
which is the most glorious and at the same time, the most important class of<br />
God’s attributes; those which qualify <strong>Him</strong> as an infinitely perfect moral Being.” 3<br />
These aspects of holiness are:<br />
(1) God’s righteousness; His moral being or positive holiness.<br />
(2) God’s justice; His moral administration with equity of fairness.<br />
(3) God’s veracity; His moral integrity or truthfulness.<br />
(4) God’s faithfulness; His moral consistency, loyalty or dependability.<br />
2. To the ungodly, hostile, guilty sinner, God’s moral attributes are disturbing, offensive<br />
and not communicated with desire or delight, though they may be communicated<br />
legalistically, socially, unwittingly. Whereas to the authentic Christian, God’s moral<br />
attributes are admired, adored, and communicated with desire and delight.<br />
a. Consider the hostile sinner.<br />
(1) He shuns the righteousness of God (Ps. 52:1-3; Isa. 26:10).<br />
(2) He does not understand the justice of God (Prov. 28:5).<br />
(3) He suppresses the truth of God (Rom. 1:18, 25).<br />
(4) He despises the faithfulness of God (Isa. 49:7; II Thess. 3:1-3).<br />
b. Consider the genuine Christian.<br />
(1) He delights in and embodies the righteousness of God (Ps. 111:1-3; 119:40;<br />
Matt. 5:6)<br />
(2) He upholds and reflects the justice of God (Gen. 18:18-19; Mic. 6:8).<br />
(3) He pursues and embraces the truth of God (Ps. 57:1-3; Prov. 3:1-6).<br />
(4) He proclaims and manifests the faithfulness of God (Ps. 89:1-2; 92:1-2; Rev.<br />
2:10).<br />
2<br />
Ibid., pp. 61-2.<br />
3<br />
Robert L. Dabney, Systematic Theology, p. 165.<br />
45
46<br />
B. GOD’S RIGHTEOUSNESS - HIS MORAL BEING OR POSITIVE HOLINESS<br />
1. The righteousness of God defined.<br />
a. It is the full measure and standard of His positive holiness, specifically who God<br />
morally is as distinct from who He is not; it is the full specification of His moral<br />
purity; it is His objective moral essence.<br />
b. The meaning of “righteousness” in Hebrew involves two concepts, first, <strong>that</strong> of<br />
moral integrity, loyalty, rightness, qd,x, sedeq; second is the meaning of “straight,”<br />
like a pathway, rv,y, ysher, so <strong>that</strong> in Hosea 14:9, “the ways of the Lord are right,<br />
and the righteous [morally straight] will walk in them.” In Greek, dikaiosuvnh,<br />
dikaiosunē, means “upright, upstanding, just.” Like the Old Testament,<br />
“righteousness” is the perfect standard of God’s moral nature, it being true,<br />
ethically straight and not crooked. Hence, this righteousness is the one and only<br />
standard for all moral creatures; it is the basis of all objective rights and rightness.<br />
(1) God is essentially righteous, positively holy (Ezra 9:15; Ps. 129:4).<br />
<br />
(2) God is actively righteous, administering justice, communicating truth, with<br />
consistency (Ps. 145:17; Dan. 9:24).<br />
c. God’s righteousness is not governed by any standard or law external to <strong>Him</strong>self<br />
(Heb. 6:13). He is righteous in <strong>Him</strong>self, not arbitrarily, but according to His own<br />
consistent, pure, eternal standard.<br />
2. The righteousness of God revealed.<br />
a. In the Word of God, as inscripturated righteousness (Ps. 119:144, 172).<br />
b. In the Son of God, as incarnate righteousness (Isa. 11:5; II Tim. 4:8; I John 2:1).<br />
c. In the law of God, as codified righteousness (Rom. 2:26; 8:4).<br />
d. In the covenants of God, as promised righteousness (Neh. 9:6-9).<br />
e. In the atonement of Jesus Christ, as justifying righteousness (Rom. 1:16-17; 3:21-<br />
26), which idea of “saving righteousness” draws heavily upon Isaiah (Isa. 11:4-5;<br />
45:8, 19, 23-24; 46:12-13; 51:5, 6, 8; 56:1; 59:15-17; 61:10-11; 62:1-2).<br />
3. The righteousness of God communicated.<br />
a. As God is righteous and does righteousness, so his genuine children are righteous<br />
and do righteousness. God expresses His moral character, and it is inevitable <strong>that</strong><br />
the child of God will do the same. Both Psalms and Proverbs give great emphasis<br />
to this matter.<br />
b. The Christian is declared to be righteous through a judicial righteousness of God<br />
received through faith alone (Rom. 3:21-22; 4:1-25; 5:17; Phil. 3:9; Heb. 11:7).
c. The Christian is accountable for reflecting the righteousness of God through the<br />
life of God in his soul <strong>that</strong> results inobedience (Rom. 6:11, 16, 19; Eph. 5:9; Phil.<br />
1:11; I Pet. 2:24; II Pet. 1:3-4; I John 3:7).<br />
d. Illustration. Dr. Martyn Lloyd-Jones, in expounding on Matthew 5:6 as part of<br />
the Sermon on the Mount, comments:<br />
The world is seeking for happiness. That is the meaning of its pleasure mania, <strong>that</strong> is<br />
the meaning of everything men and women do, not only in their work but still more<br />
in their pleasures. They are trying to find happiness, they are making it their goal,<br />
their one objective. But they do not find it because, whenever you put happiness<br />
before righteousness, you will be doomed to misery. That is the great message of the<br />
Bible from beginning to end. They alone are truly happy who are seeking to be<br />
righteous. Put happiness in the place of righteousness and you will never get it.<br />
This is equally true, however, of many within the Church. There are large numbers<br />
of people in the Christian Church who seem to spend the whole of their life seeking<br />
something which they can never find, seeking for some kind of happiness and<br />
blessedness. They go round from meeting to meeting, and convention to convention,<br />
always hoping they are going to get this wonderful thing, this experience <strong>that</strong> is<br />
going to fill them with joy, and flood them with some ecstasy. They see <strong>that</strong> other<br />
people have had it, but they themselves do not seem to get it. So they seek it and<br />
covet it, always hungering and thirsting; but they never get it.”<br />
Now this is not surprising. We are not meant to hunger and thirst after experiences;<br />
we are not meant to hunger and thirst after blessedness. If we want to be truly happy<br />
and blessed, we must hunger and thirst after righteousness. We must not put<br />
blessedness or happiness or experience in the first place. No, <strong>that</strong> is something <strong>that</strong><br />
God gives to those who seek righteousness. Oh, the tragedy <strong>that</strong> we do not follow<br />
the simple teaching and instruction of the Word of God, but are always coveting and<br />
seeking this experience which we hope we are going to have. The experiences are the<br />
gift of God; what you and I are to covet and to seek and to hunger and thirst for is<br />
righteousness. 4<br />
C. GOD’S JUSTICE – HIS MORAL EQUITY OR FAIRNESS<br />
1. God’s justice is the maintenance and administration of His righteousness A holy God<br />
governs His universe according to His righteous will, statutes, and ordinances. (Ps.<br />
89:14; Isa. 9:6-7; Jer. 23:5).<br />
a. The preservation of God’s righteousness in His kingdom requires:<br />
(1) God as judge, the only moral Arbiter, the Upholder of His righteousness (Ps.<br />
75:7; II Tim. 4:1, 8; Rev. 19:11), Who yet has delegated “all judgment to the<br />
Son” (John 5:22, 26-7).<br />
(2) God’s justice, the distribution and execution of His righteousness (Ps. 82:1-4;<br />
89:14) according to His decree, statute, and delegation.<br />
4 D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount, I, pp. 75-6..<br />
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48<br />
(3) God’s judgment, the pronouncement of His righteousness (Ps. 19:9; 103:6;<br />
119:7, 30, 75, 160; Rev. 16:7; 19:1-2), which appoints penalty,<br />
compensation, and reward. Such righteous pronouncements assume God’s<br />
authority and power for their execution.<br />
(4) God’s justification, the pardon or acquittal of unrighteousness according to a<br />
righteous ground (Is. 53:11; Rom. 3:24-26; 4:5).<br />
b. By way of application, justice demands a moral standard by which it can operate,<br />
and for the Christian this benchmark is the righteousness of God. So whenever<br />
there is a loosely expressed call for justice in the world today, we ought to enquire<br />
as to the specific moral standard <strong>that</strong> is presupposed.<br />
(1) The frequent call today for “economic justice” needs to be qualified. Is this a<br />
cry for the righteous justice of God, or for man’s relative, flexible, ideological<br />
justice?<br />
(2) When today there is a call for justice in our courts, is it a request for the<br />
implementation of righteous laws derived from the Word of God, or for<br />
man’s humanistically based, relativistic, democratic, cultural laws?<br />
(3) When men and women cry out in agony of soul, “Where is the justice of it<br />
all?” we ought to be able to direct them to the justice of God <strong>that</strong> will<br />
transcend man’s injustice (Gen. 18:25; Isa. 9:7).<br />
c. Through justice, God perpetuates righteousness, restrains unrighteousness, and<br />
thus upholds His moral standards in the universe (Isa. 33:22; Rom. 1:18, 32-2:3,<br />
16).<br />
2. The operation of God’s justice.<br />
a. It is by means of His just judgments.<br />
(1) God has made just moral declarations called His judgments, laws, statutes,<br />
commandments, precepts, testimonies, word (Psa. 119; Rom. 7:12).<br />
(2) God has codified His righteousness and stamped His justice:<br />
(a) Objectively, upon the two tables of stone (Ex. 34:1), clay, papyrus,<br />
parchment, paper, and the Sermon on the Mount (Matt. 5-7).<br />
(b) Subjectively, upon human, especially Gentile hearts (Rom. 2:1-15).<br />
b. It is by means of complementary attributes (Zech. 9:9; Rom. 3:26; I John 1:9;<br />
Rev. 19:1-2).<br />
c. It is by means of His distributive justice, both positively and negatively.
(1) Often the Bible speaks of both aspects together, <strong>that</strong> is God’s remunerative<br />
and retributive justice, His vindictive and punitive justice (Is. 3:10-11; Rom.<br />
2:5-8; I Cor. 3:11-15).<br />
(2) God’s positive, remunerative, vindicative justice.<br />
(a) By way of illustration, in contemporary law it is declared <strong>that</strong>, “the law<br />
awards and the law punishes.” In our society the law awards damages,<br />
vindicates and protects the innocent, frees the oppressed, upholds<br />
integrity, delivers the accused, encourages the law abiding citizen.<br />
(b) Likewise in the Bible, God’s justice establishes peace, salvation, the<br />
vindication of the righteous (Psa. 7:9; Jer. 23:5-6; Zech. 9:9).<br />
(c) God awards, not on the basis of obedience <strong>that</strong> seeks a merited reward,<br />
but according to the obedience of faith (Deut. 7:9, 12-13; Psa. 58:11;<br />
Rom. 1:1-5; 16:25-27), the acknowledgment of faithful service (Matt.<br />
25:14-30; II Cor. 5:10). Concerning the rewards promised to <strong>Israel</strong><br />
because of obedience, the true basis for <strong>Israel</strong>’s keeping of the law was<br />
to be the principle of faith, not human merit. However, at this point<br />
<strong>Israel</strong> failed (Rom. 9:31-33).<br />
(3) God’s negative, retributive, punitive justice.<br />
(a) God punishes so as to meet or satisfy the demands of His violated<br />
righteousness. In a sinful universe, this is the principal intent of His<br />
justice<br />
1) It upholds and vindicates. His holy integrity. It is a sober truth <strong>that</strong><br />
God is glorified through the just disposal of the wicked to hell<br />
since by this means his righteousness is upheld.<br />
2) It proclaims His moral government. In a world permeated by sin,<br />
God’s justice enables the orderly operation of society <strong>that</strong> would<br />
otherwise be chaotic.<br />
3) It deters, restrains unbridled sin. When justice is properly<br />
promoted, when it is not only done but seen to be done, then there<br />
is some deterrent effect when a tempted sinner weighs<br />
consequences.<br />
(b) God’s punishment is not simply deprivation of blessing or separation<br />
from <strong>Him</strong>self. It is a positive penalty <strong>that</strong> expresses God’s wrath and<br />
results in the guilty sinner’s anguish.<br />
1) God does withhold blessing because of sin, but He further extracts<br />
a penalty (Luke 16:19-26).<br />
2) <br />
<br />
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50<br />
(c) God’s negative punishment of unrighteousness involves the moral<br />
consistency of His holy character.<br />
1) If God does not deal justly with sin, then He participates in <strong>that</strong> sin<br />
or is culpable of it, just as a parent does who refrains from<br />
punishing a child even though a warning has been given.<br />
2) It is a further solemn thought <strong>that</strong> a sinner being punished in hell<br />
(Rev. 20:11-15), yet glorifies God by means of this display of His<br />
unswerving justice.<br />
(d) God’s justice demands <strong>that</strong> sin be judged and punished in one of two<br />
ways.<br />
3. God’s justice and justification.<br />
1) Either in the sinner as a transgressor, in which case God’s<br />
righteousness is upheld and grace is denied (Rom. 1:32-2:6; II<br />
Thess 1:8-9).<br />
2) Or in an acceptable substitute, even Jesus Christ, in which case<br />
God’s righteousness is upheld and grace is provided (Rom. 5:1-11;<br />
Col. 2:13-14; I Pet. 2:24).<br />
a. The gospel distinctively and gloriously displays God’s justice in such a way <strong>that</strong><br />
the believing sinner is led to praise <strong>Him</strong> rather than fear <strong>Him</strong>.<br />
(1) In human terms, God’s problem was how He might maintain His inviolate<br />
justice and yet fully show mercy and grace to the sinner. The answer to this<br />
problem is found in Christ’s atonement fully described in Romans 3:21-26.<br />
(2) “Justification,” as the very terms suggests, is God’s right or just way of<br />
saving sinners. It is His means by which He judicially pardons with full<br />
integrity (Rom. 4:25-5:1; 5:18).<br />
b. Illustration. Dr. Martyn Lloyd-Jones comments: “How can God be just and justify<br />
the ungodly? The answer is <strong>that</strong> He can, because He has punished the sins of<br />
ungodly sinners in His own Son. He has poured His wrath upon <strong>Him</strong>. ‘He bore<br />
our chastisement.’ ‘By his stripes we are healed.’ God has done what He said He<br />
would do; He has punished sin. He proclaimed this through the Old Testament<br />
everywhere; and He has done what He said He would do. He has shown <strong>that</strong> He<br />
is righteous. He has made a public declaration of it. He is just and can justify,<br />
because having punished Another in our stead, He can forgive us freely. And He<br />
does so. . . . On Calvary God was making a way of salvation so <strong>that</strong> you and I<br />
might be forgiven. But He had to do so in a way <strong>that</strong> will leave His eternal<br />
consistency still absolute and unbroken. Once you begin to look at it like <strong>that</strong>, you<br />
see <strong>that</strong> this is the most glorious, the most staggering thing in the universe and in<br />
the whole of history. God is there declaring at the same time His own eternal<br />
greatness and glory, declaring <strong>that</strong> ‘He is light and in him is no darkness at all’.<br />
‘When I survey the wondrous Cross . . .’, says Isaac Watts, but you do not see the
wonder of it until you really do survey it in the light of this great statement of the<br />
Apostle. God was declaring publicly once and for ever His eternal justice AND<br />
His eternal love. Never separate them, for they belong together in the character of<br />
God.” 5<br />
4. The communication of God’s justice.<br />
a. God not only administers justice directly (Gen. 18:25; Rev. 20:11-15), but also<br />
indirectly by means of human agency (Ps. 82:1-4).<br />
(1) The human agency of <strong>Israel</strong> (Jer. 7:1-7; 21:11-12; 22:1-3; Amos 5:21-24;<br />
Micah 6:6-8; Zech. 7:8-10).<br />
(2) The human agency of the Church (Matt. 5:13-16; Gal. 6:10; I Thess. 5:15; I<br />
Tim. 3:7; Tit. 1:7-8).<br />
(3) The human agency of civil government (Rom. 13:1-7; I Pet. 2:13-15).<br />
b. The Christian is to do justice, <strong>that</strong> is to reflect personal righteousness in his daily<br />
life (I John 2:29; 3:7), to “live sensibly, righteously and godly in the present age”<br />
(Tit. 2:12), but especially at a most practical level <strong>that</strong> contrasts with the injustice<br />
of this world, making “the bushel smaller and the shekel bigger” (Amos 8:4-5).<br />
(1) Christian justice must not be confused with humanistic justice or expedient<br />
political justice. It is distinguishable as a reflection of the justice of the only<br />
living and true God of Abraham (Matt. 5:16).<br />
(a) Humanistic justice is <strong>that</strong> which is a reflection of situational human<br />
consensus; it is <strong>that</strong> which sinful man believes to be right for the times<br />
in which we live. This is the standard when man has become a law unto<br />
himself.<br />
(b) Expedient political justice is <strong>that</strong> which is a reflection of humanistic<br />
social ideology and engineering; it is often the whim of an elite ruling<br />
class <strong>that</strong> strengthens its grip on society. Its hermeneutic concerning a<br />
constitution is not “original intent,” but “fluid meaning.”<br />
(2) Christian justice is a reflection of the biblical Christ and his righteousness,<br />
which is the righteousness of God (I Cor. 1:30). Hence Christian justice is<br />
sourced outside of man, the objective Word of God. The Christian believes<br />
<strong>that</strong> righteousness must be seen to be done.<br />
c. The Christian is to promote justice in the society in which he lives.<br />
Whatever his employment or vocation, he can be relied upon to apply the<br />
principles of the righteousness of God to every situation. He can also be relied<br />
upon to protest when injustice shows its ugly face. Why do Christians pursue such<br />
5 D. Martyn Lloyd-Jones, Romans - Atonement and Justification, pp. 107-8..<br />
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causes of justice? Because, like the constraint of the love of Christ (II Cor. 5:14),<br />
so the righteousness and justice of God, rightly understood, must find similar<br />
expression. Consider some examples.<br />
(1) The example of John Bunyan, 1628-88.<br />
Just before his death, Bunyan was approached by a young man who asked<br />
for help so <strong>that</strong> he might become reconciled with his father. John rode on his<br />
horse to Reading, accomplished the reconciliation, then rode on to London<br />
through bad weather. At London a friend received him, where John caught a<br />
fever and died within several days. An elegy written in memory of Bunyan<br />
declared:<br />
“He in the pulpit preached truth first, and then<br />
He in his practice preached it o’er again.”<br />
(2) The example of William Wilberforce, 1759-1833.<br />
This wealthy Cambridge graduate became a member of the British<br />
Parliament. Converted under the ministry of George Whitfield, he sought<br />
advice about entering the ministry from John Newton, who suggested he<br />
remain as a parliamentarian. Influential in the early ministry of the Church<br />
Missionary Society and the Bible Society, his greatest concern was the<br />
abolition of slavery, eventually accomplished in 1807.<br />
(3) The example of the Earl of Shaftsbury, 1801-85.<br />
<br />
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<br />
<br />
D. GOD’S VERACITY - HIS MORAL INTEGRITY OR TRUTHFULNESS<br />
1. God is true in <strong>Him</strong>self, genuine, faithful, dependable, having perfect integrity (I John<br />
5:20; Rev. 3:7) according to His holy uprightness (Rev. 6:10). Hence God is<br />
trustworthy because He “is not a man, <strong>that</strong> He <strong>should</strong> lie, nor a son of man, <strong>that</strong> He<br />
<strong>should</strong> repent; has He said, and will He not do it? Or has He spoken, and will He not<br />
make it good? (Num. 23:19).<br />
a. All reality, material and immaterial, visible and invisible, actual and theoretical,<br />
external and essential, totally corresponds with He who is the ultimate, principal<br />
reality (Ps. 31:5).<br />
b. He is the center and origin of all truth (Ps. 24:1; Col. 1:16-17). Every element of<br />
truth, physical, spiritual, temporal, and eternal, is sourced in <strong>Him</strong>.
c. He is uniquely and exclusively true. All other gods are not the true God (Jer. 10:6-<br />
10; John 17:3; I Thess. 1:9).<br />
d. He is the God of truth who delights to deal in truth while hating every false way<br />
(Ex. 34:6; Ps. 119:104, 128). Error is everything which does not correspond to<br />
His reality.<br />
e. <br />
(1) God the Father is genuine and truthful (Jer. 10:10; Dan. 4:37).<br />
(2) God the Son is genuine and truthful (John 1:14; 14:6; I John 5:20; Rev. 3:7).<br />
(3) <br />
<br />
2. He communicates His truth using various media.<br />
<br />
a. The good Angels (Dan. 9:20-27; Luke 2:8-14).<br />
<br />
b. The creation (Ps. 19:1-6).<br />
c. The written Word (John 17:17; II Tim. 3:15-16).<br />
<br />
d. The spoken Word (Acts 19:8-10; 20:20; II Tim. 4:2).<br />
e. The Incarnate Word (John 1:14; 14:6).<br />
<br />
f. <br />
(1) They know the truth (I John 2:21).<br />
(2) They are indwelt by the truth II John 1-2.<br />
(3) They walk in the truth (III John 4).<br />
(4) They speak the truth (Acts 26:25; Eph. 4:15).<br />
g. <br />
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6 Francis A. Schaeffer, The Great Evangelical Disaster, p. 37.<br />
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<br />
E. GOD’S FAITHFULNESS - HIS MORAL CONSISTENCY OR DEPENDABILITY<br />
1. The faithfulness of God by definition.<br />
If God is true in <strong>Him</strong>self and speaks only truth, then His being proven, demonstrated<br />
as true speaks of His faithfulness and dependability. In the O.T. the main word is ÷m'a;,<br />
’āman, to be certain, enduring, hence qualified to be trusted, from which is derived the<br />
strong affirmation, ’āmēn, hence “amen.” Thus in Deuteronomy 7:9, “Know therefore<br />
<strong>that</strong> the LORD your God, He is God, the faithful God, who keeps covenant and His<br />
lovingkindness” (cf. Deut. 32:3-4; Ps. 33:4). In the N.T. the main word is pistov",<br />
pistos, meaning to be trustworthy, reliable, dependable (I Cor. 1:9; 10:13; Heb. 10:23;<br />
11:11; I John 1:9). However it is the righteous moral character of God <strong>that</strong> is at the<br />
foundation of His faithfulness. Unfaithfulness is the fruit of immorality.<br />
a. He is the faithful triune God.<br />
(1) The faithful God the Father, which dependability distinguishes <strong>Him</strong> in the<br />
midst of a polytheistic world (Deut. 7:9).<br />
(2) The faithful God the Son, especially in his loyalty to the will of His Father<br />
(Is. 11:1-5; Heb. 2:17; Rev. 1:5).<br />
(3) The faithful God the Holy Spirit, the guarantor of faithfulness to His people<br />
(Hag. 2:3-5).<br />
b. He is unable to be unfaithful, even in the midst of unfaithfulness on the part of<br />
His people (II Tim. 2:13).<br />
c. He is demonstrably the faithful God in contrast with other unfaithful gods (Ex.<br />
3:15-17; 18:8-11; Ps. 96:1-6, 11-13).<br />
d. His faithfulness is great because it does not fail, He does not abandon His cause as<br />
His creation and providence indicate (Ps. 119:90; Lam. 3:19-23).<br />
2. The faithfulness of God demonstrated in His covenants or big promises.<br />
a. He will keep his covenants and promises in general.<br />
The unilateral covenants made with Noah, Abraham, and preeminently the New<br />
Covenant, are reflective of God’s faithfulness in spite of man’s disobedience.<br />
(1) The promised providence of God to Noah and his seed, signified with the<br />
rainbow (Gen. 8:20-22; 9:11-16; Isa. 54:9-10; Acts 14:15-17).
(2) The promised exile and return of <strong>Israel</strong>, based upon God’s promises to<br />
Abraham and David (Jer. 25:11-12; Dan. 9:1-19; Ezra 1:3).<br />
(3) The promise of salvation through Jesus Christ, the seed of the woman, the<br />
Mediator of the New Covenant (Gen. 3:15; 22:15-18; II Sam. 7:8-16; Mic.<br />
5:2; Isa. 7:14; 9:1-2; 52:13-53:12; Jer. 31:27-37; Matt. 1:1, 18-23; 2:1-11;<br />
4:13-16; Luke 1:67-79; Rom. 1:1-4; Heb. 8:7-13).<br />
<br />
b. He will keep his covenants and promises in particular.<br />
(1) To strengthen saints when Satan assails (II Thess. 3:3).<br />
(2) To cleanse from sin in the life of the Christian (I John 1:9).<br />
(3) To do away with suffering (I Pet. 4:12-13, 19).<br />
(4) To take His elect to glory (I Thess. 5:23-24).<br />
(5) To finally save <strong>Israel</strong> (Rom. 11:25-29).<br />
3. The faithfulness of God practically considered.<br />
God’s faithfulness, when rightly comprehended, <strong>that</strong> is apart from presumption, is<br />
especially productive of stability, assurance, and rest in the believer’s life. So Arthur<br />
Pink writes:<br />
The apprehension of this blessed truth will preserve us from worry. To be full of care, to<br />
view our situation with dark forebodings, to anticipate the morrow with sad anxiety, is to<br />
reflect poorly upon the faithfulness of God. . . . The apprehension of this blessed truth will<br />
check our murmurings. The Lord knows what is best for each one of us, and one effect of<br />
resting on this truth will be the silencing of petulant complainings. . . . The apprehension<br />
of this blessed truth will beget increasing confidence in God. . . . When we trustfully resign<br />
ourselves, and all our affairs into God’s hands, fully persuaded of His love and<br />
faithfulness, the sooner shall we be satisfied with His providences and realize <strong>that</strong> “He<br />
doeth all things well. 7<br />
‘Great is Thy faithfulness’, O God my Father,<br />
There is no shadow of turning with Thee;<br />
Thou changest not, Thy compassions they fail not;<br />
As Thou hast been Thou forever wilt be.<br />
4. God’s faithfulness is communicated to and reflected in His children.<br />
a. In their faithfulness toward God (Eccles. 5:4-5; Ps. 61:5, 8; 66:13; I Cor. 4:17;<br />
Col. 1:7).<br />
b. In their faithfulness toward man (Josh. 9:16-21; Prov. 11:1, 3).<br />
7 Arthur Pink, The Attributes of God, p. 56.<br />
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A. THE GOODNESS OF GOD DEFINED<br />
1. Goodness by definition.<br />
CHAPTER IV<br />
THE GOODNESS OF GOD<br />
Try to define “goodness” apart from the character of God. There will probably be<br />
some difficulty. Consider the following common ideas.<br />
Goodness is the opposite of badness. However, a negative concept does not define<br />
a positive concept, though it does help to isolate it. Of course we could<br />
immediately ask, “What is badness?”<br />
Both Plato and Aristotle considered goodness to be, “the highest end to which<br />
knowledge and action lead us.” 1 On the other hand, for German philosopher<br />
Nietzsche, to be good is “to be brave,” it is “all <strong>that</strong> increases the feeling of<br />
power, the will to power, power itself, in man.” 2 Therefore does this make the<br />
“highest end” in the realm of larceny to be good?<br />
Pleasure, human happiness, or as one philosopher expresses it, <strong>that</strong> which is<br />
“maximally conducive to human happiness.” 3 But would this make the perspective<br />
of the hedonist or sadist “good”?<br />
The Concise Oxford Dictionary defines it as, “having the right qualities,<br />
satisfactory.” But this brings us back to the related term of “righteousness.” How<br />
then do “goodness” and “righteousness” differ?<br />
2. Goodness by comparison with holiness.<br />
Recall the two major aspects of God’s overall moral being, His holiness. Negative<br />
holiness is <strong>that</strong> which God is wholly set apart from, <strong>that</strong> is moral impurity or<br />
unrighteousness. Positive holiness is <strong>that</strong> which God is set apart to, <strong>that</strong> is<br />
absolute moral purity intrinsic to himself, or righteousness.<br />
What then is the difference between God’s righteousness and His goodness, and<br />
particularly according to biblical definition.<br />
God’s righteousness is the totality of His moral being in an absolute, positive<br />
and essential sense.<br />
1 Everett F. Harrison, ed., Baker’s Dictionary of Theology, p. 253.<br />
2 Will Durant, Outlines of Philosophy, p. 368.<br />
3 William H. Halverson, A Concise Introduction to Philosophy, p. 234.
God’s goodness, bo/f, tb, is <strong>that</strong> which is observed in God’s moral being and<br />
works with admiration, pleasant moral appreciation, especially by man (Ps.<br />
104:24-28; 119:68; Jer. 31:10-14; but cf. Gen. 1:31). It is God’s moral<br />
attractiveness which is both satisfying, pleasing, and praiseworthy (Ps. 65:4;<br />
118:29). In the New Testament, the goodness of God is described by<br />
ajgaqov", agathos, meaning essentially good, <strong>that</strong> is morally dependable,<br />
honorable (Mark 10:17-18), and thus morally beneficial.<br />
God’s goodness is His admirable being and doing, but especially His<br />
attractive moral excellence, which when expressed actively is defined as His<br />
love. God is good, worthy of admiration, and when He demonstrates His<br />
goodness, He loves. “Goodness is the generic attribute of which the love of<br />
benevolence, grace, pity, mercy, forgiveness, are but specific actings,<br />
distinguished by the attitude of their objects, rather than by the intrinsic<br />
principle.” 4<br />
Stephen Charnock comments: “Goodness is the brightness and loveliness of<br />
our majestical Creator.” In an active sense it is God’s “inclination to deal<br />
well and bountifully with His creatures.” 5 Hence God is morally attractive in<br />
both His being and doing.<br />
3. Goodness by comparison with love.<br />
God’s goodness refers to <strong>that</strong> observed, attractive moral excellence, <strong>that</strong><br />
appreciation of His righteousness which man especially delights to acknowledge.<br />
God’s love refers to His active goodness. When God communicates His goodness<br />
to His creation and man in particular, He expresses love. By its very nature, love<br />
has a transitive, active quality, <strong>that</strong> is it must be directed towards an object; this<br />
communicative goodness of God has four distinct aspects which are diagramed<br />
below. 6 The Triune God is righteous in nature, and the admiration of His holiness,<br />
which is perceived by His righteousness being contrasted with the heavens (Job<br />
15:15), results in the creature declaring <strong>that</strong> God is good. When God expresses<br />
His goodness, there is the active manifestation of His love as benevolence, grace,<br />
mercy, and longsuffering.<br />
4 Robert L. Dabney, Systematic Theology, p. 169.<br />
5<br />
Stephen Charnock, Works, II, pp. 281, 283-4.<br />
6<br />
Louis Berkhof, Systematic Theology, pp. 70-3. Also refer to Charles Hodge, Systematic<br />
Theology, I, pp. 427-9; William G. T. Shedd, Dogmatic Theology, I, pp. 385-92.<br />
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THE GOODNESS OF GOD COMMUNICATED TO HIS CREATURES<br />
Love as benevolence, or God’s welfare to all His creatures and man in<br />
particular (Matt. 5:45; Acts 14:15-17).<br />
Love as grace, or God’s depth of love directed towards man as an unholy<br />
sinner and law-breaker (Rom. 3:24; 5:1-2, 6-8; II Cor. 8:9; I Tim. 1:13-15).<br />
Love as longsuffering, or God’s patient breadth of love (Rom. 2:4; 3:25; I<br />
Pet. 3:20; II Pet. 3:9, 15).<br />
Love as mercy, or God’s relieving love to man in distress and agony (Ps.<br />
86:14-15; II Cor. 1:3-4).<br />
By way of illustration, John Hampden Gurney well describes God’s observed and<br />
active goodness as follows:<br />
Yes, God is good—in earth and sky,<br />
From ocean depths and spreading wood,<br />
Ten thousand voices seem to cry:<br />
God made us all, and God is good.<br />
Yes, God is good, all nature says,<br />
By God’s own hand with speech endued;<br />
And man, in louder notes of praise,<br />
Should sing for joy <strong>that</strong> God is good.
For all Thy gifts we bless Thee, Lord,<br />
But chiefly for our heavenly food;<br />
Thy pardoning grace, Thy quickening word,<br />
These prompt our song, <strong>that</strong> God is good.<br />
B. THE GOODNESS OF GOD ACCORDING TO JESUS CHRIST - MARK 10:17-18.<br />
A man enthusiastically addressed Jesus Christ as follows, “Good teacher, what shall I do to<br />
inherit eternal life?” To this he was given the reply, “Why do you call me good? No one is<br />
good except God alone.”<br />
1. “Goodness” as defined by a natural man, v. 17.<br />
Clearly this man used the term “good” in a loose though respectful manner in applying<br />
it to Christ. It was more a patronizing approach, an offer of social respect rather than a<br />
deep reverential enquiry. Most likely he had heard Jesus before and been impressed.<br />
However this man needs to be jolted into thinking about what he had too familiarly<br />
spoken about. Many a person today speaks of Jesus Christ without really thinking<br />
about what they have said. Jesus often called men to account concerning loose<br />
declarations (Matt. 5:33-37; 23:16-22).<br />
2. “Goodness” as defined by Jesus Christ, v. 18.<br />
Jesus does not respond, “No one is good except the Father.” Only then would he have<br />
excluded himself as being good. Of course if Jesus is God, as this man fails to perceive,<br />
then he <strong>should</strong> rightly be addressed as “good,” but only when <strong>that</strong> perception is<br />
genuine and not casual. Rather Jesus wants this man to carefully consider who he really<br />
is. But what exactly is this “goodness of God” here? In a sermon on Mark 10:17,<br />
Thomas Manton makes a fourfold distinction concerning God the Father being<br />
declared by the Son of God as “good.” 7<br />
God is originally good.<br />
His goodness originates from <strong>Him</strong>self and no other source, so goodness for man<br />
comes from no other source (Jas. 1:17).<br />
God is essentially good.<br />
He is not only good, but goodness itself. The goodness of God and the goodness of<br />
the creature differ, as a thing whose substance is gold differs from <strong>that</strong> which is<br />
gilded and overlaid with gold. With a vessel of pure gold, the matter itself gives<br />
luster to it; but in a gilded vessel, the outward luster is one thing, and the<br />
substance is another.<br />
7 Thomas Manton, The Complete Works of Thomas Manton, XVI, pp. 428-9.<br />
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God is infinitely good.<br />
While a creature’s goodness is limited according to what has been given to it, there<br />
is no limit to the goodness of God. God is an ocean without banks or bottom; the<br />
goodness of the creature is but a drop from the ocean (I Sam. 2:7).<br />
God is immutably good.<br />
His goodness cannot be diminished or augmented. Our state is full of changes, as<br />
the sea has its ebbings and flowings. God is pure, but we are purified. We were<br />
once defiled, but God’s goodness ever is and ever was in the same fullness.<br />
C. THE GOODNESS OF GOD TO THE BELIEVER - ISAIAH 63:7-9<br />
1. Introduction to Isaiah 63.<br />
In Isaiah 40-66, the second major division of this evangelical prophecy, we have<br />
the Suffering Servant, the Messiah Prince and his kingdom program introduced.<br />
The Messiah Prince and his two comings (61:1-3; cf. Luke 4:16-20).<br />
The kingdom program is established and centered in Jerusalem where <strong>Israel</strong><br />
displays her glory (62:1-4).<br />
Christ’s wrath is displayed at Armageddon against a rebellious world (63:1-6, cf.<br />
Rev. 19:13 re his dress of blood).<br />
But now a stark contrast is made between God’s regard for the world, v. 6a,<br />
and His own people. v. 1b.<br />
We are now suddenly transported from a vision of God’s wrath and justice<br />
to <strong>that</strong> of His goodness and love.<br />
2. Isaiah rejoices at the goodness and love of God toward <strong>Israel</strong> (Isaiah 63:7-9).<br />
Love as benevolence, “according to all <strong>that</strong> the Lord has bestowed on us. . . . he<br />
bore them, and carried them all the days of old,” vs. 7, 9.<br />
Love as grace, “I shall make mention of the lovingkindnesses of the Lord, . . .<br />
according to the multitude of His lovingkindnesses,” v. 7.<br />
The word for “lovingkindness” here means God’s loyal, steadfast, covenant,<br />
undeserved love to the sinner.<br />
Consider God’s grace in Isaiah 49:14-16; 54:8, 10.
Love as longsuffering, “he bore them, and carried them all the days of old,” v. 9.<br />
Longsuffering is God’s patient love, just as a mother carries her child through<br />
the years of early life.<br />
Consider God’s longsuffering in Nehemiah 9:28-31.<br />
Love as mercy, “In all their afflictions he was afflicted, and the angel of his<br />
presence [face] saved them” v. 9.<br />
Mercy is God’s relieving love, <strong>that</strong> rescues man from distress and despair.<br />
Consider God’s mercy in Ezra 9:9; Psalm 31:7.<br />
D. THE GOODNESS OF GOD IN THE BELIEVER - II THESSALONIANS 1:11-12<br />
<br />
1. Introduction to II Thessalonians 1.<br />
Some Thessalonian believers are convinced <strong>that</strong> “the Great Tribulation” or “the<br />
day of the Lord” is upon them, 2:1-2.<br />
However, Paul; teaches <strong>that</strong> this terrible “day of the Lord” is yet future (I Thess.<br />
5:2-3; II Thess. 1:6-10).<br />
Unbelievers will be judged by the Christ they rejected, and removed from his<br />
glorious presence, 1:7-9.<br />
Believers will enjoy holy and blissful fellowship with Christ, being<br />
instruments for his glory and admirers of his glory, 1:10.<br />
2. Paul’s prayer is for the manifestation of God’s goodness, II Thessalonians 1:11-12.<br />
While anticipating the day of Christ’s return in glory, v. 10, the Apostle repeatedly<br />
prays for the Thessalonians’ present manifestation of goodness and faith, v. 11.<br />
He desires <strong>that</strong> they “fulfill every desire for goodness and the work of faith with<br />
power,” v. 11, <strong>that</strong> the regenerate disposition for goodness be fruitful.<br />
In other words, believers are expected to desire goodness, <strong>that</strong> is God’s quality of<br />
goodness, and also reflect it.<br />
This reflected goodness will signify <strong>that</strong> they are “worthy of their calling” (I<br />
Thess. 2:12), v. 11; it will legitimate their calling; it will confirm the validity<br />
of their spiritual vocation.<br />
This reflected goodness will be generated through “faith with [the] power of<br />
the Holy Spirit.” Such a dynamic will distinguish this goodness from social<br />
do-goodism<br />
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62<br />
This reflected goodness will bring glory to the Lord Jesus Christ, v. 12. As<br />
objects of God’s goodness, He intends <strong>that</strong> believers reflect a quality of<br />
goodness, mediated through Jesus Christ, resulting in reciprocal glorification.<br />
3. Paul’s prayer is for the communication of God’s goodness.<br />
The communicable nature of this attribute of God’s goodness is plainly evident. An<br />
interest in goodness is an expectation of conversion. When God is good to the creature<br />
through the saving work of the gospel, there <strong>should</strong> be an inevitable thirst for personal<br />
goodness in response, and a consequent manifestation and reflection of it. Otherwise<br />
there is no reason to believe <strong>that</strong> a work of grace has been done in the heart by the God<br />
who is good.<br />
Specifically, since God’s goodness is communicated as love and distinguished as<br />
benevolence, grace, longsuffering, and mercy, we are to admire, desire, and<br />
manifest these facets of God’s love.<br />
But note <strong>that</strong> Paul describes these characteristics as coming “with power,” v. 11,<br />
<strong>that</strong> is they are supernaturally endowed, not naturally developed, and thus<br />
distinctively “glorify our Father who is in heaven”<br />
Thus the goodness of God is derived from a living union with God since we have<br />
“become partakers of the divine nature” (II Pet. 1:4).<br />
In Galatians 5:22, the fruit of goodness is derived from the indwelling Spirit<br />
of God. Consider also Romans 15:13-14.<br />
In Ephesians 5:8-9, the reflected light of goodness in the believer is derived<br />
from the fact of being “light in the Lord.”<br />
In II Peter 1:3, the “divine power [of God] has granted to us everything<br />
pertaining to life and godliness.”
A. INTRODUCTION<br />
CHAPTER V<br />
THE BENEVOLENCE OF GOD<br />
1. Have you ever been blessed in your business employment or profession or family life,<br />
and thus drawn comfort from Psalm 5:12, “[I]t is you who blesses the righteous man,<br />
O Lord, You surround him with favor as with a shield.” But then you notice <strong>that</strong> your<br />
unbelieving neighbor, has been similarly blessed in these same areas of life. Indeed you<br />
may be like Asaph who noticed <strong>that</strong> many of his godless acquaintances had been<br />
blessed beyond his acquisitions (Psalm 73:3-9). Hence you wondered whether, in the<br />
circumstances, you were more worthy than your neighbor of such heavenly generosity.<br />
a. The problem here is <strong>that</strong> reward is bring confused with benevolence, or special<br />
grace is being confused with common grace. There is particular grace <strong>that</strong><br />
powerfully works toward and within God’s elect, and there is common grace <strong>that</strong><br />
is showered upon all of mankind, both elect and non-elect. And, paradox though<br />
it may seem, God is also angry with the workers of iniquity (Ps. 7:11-17).<br />
b. God does reward the righteous (Ps. 58:11; Prov. 11:18), primarily in spiritual,<br />
though secondarily, also in material ways. However He is also benevolent and<br />
kind toward believer and unbeliever alike. This kindness is often a stumbling<br />
block in much the same way <strong>that</strong> the elder brother was irritated at the kindness of<br />
his father toward the prodigal son (Luke 15:25-30).<br />
2. Benevolence is God’s welfare lavished upon His creatures even though none deserve<br />
this sustenance (Psa. 145:9, 15-16).<br />
a. What God creates with high regard and affection (Gen. 1:31-2:3), He likewise<br />
sustains with continuous care and devotion (Matt. 6:26; John 5:17; Heb. 1:3). He<br />
invests in His creation close loving scrutiny and enriching influence.<br />
b. God’s maintenance of His creation is referred to as His providence, His provision<br />
or benevolence, akin to His generosity, <strong>that</strong> includes fondness for the inanimate,<br />
animate as well as the human works of His own hands.<br />
B. GOD’S BENEVOLENCE TOWARD HIS CREATURES<br />
1. The animal world (Job 38:41; Psa. 36:6; 104:10-12, 16-18, 20-21, 25-28; Matt. 6:26).<br />
a. God is not averse to His own handiwork, nor does He neglect or act indifferently<br />
toward it. Rather His “open handedness” reflects a widespread generosity (Psa.<br />
104:24-28) which, when combined with his forbearance and covenant<br />
faithfulness, indicates, not spasmodic but dependable divine care.
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b. God seems to experience the greatest delight when He observes His frolicking,<br />
stampeding, raging masterpieces (Gen. 1:20; Job 38:39-39:30; 40:15-18; Ps..<br />
50:10-11; 104:21-28).<br />
c. Allowing for the probability <strong>that</strong> before the Fall animals were more vegetarian, yet<br />
presently being “red in tooth and claw,” still God provides for them, just as with<br />
raging mankind (Ps. 104:20-21).<br />
2. The human world (Gen. 8:22; Acts 14:16-17).<br />
a. Man, having the imago dei, self-consciousness, moral consciousness, and<br />
appointed dominion, is more important to God than the animals (Matt. 6:25-26).<br />
Hence God’s benevolence is commensurate with this exalted personal relationship<br />
in which He speaks to man and treats him as a friend (Ex. 20:22; 33:11); He<br />
originally provided a garden for him (Gen. 2:8-9) indicating His kind intent.<br />
b. By way of illustration, the benevolence of parents toward their children is greater<br />
than <strong>that</strong> bestowed by children on their brothers or sisters, or <strong>that</strong> provided for<br />
the family pets. So God’s benevolence to man is greater than man’s benevolence to<br />
man or <strong>that</strong> provided for the animal world.<br />
c. God’s benevolence is nondiscriminatory, being dispensed to sinner and saint,<br />
young and old, of every race alike (Matt. 5:44-45; Luke 6:35). On the other hand<br />
man, who is so merit rather than grace oriented, will even be partial toward<br />
certain preferable animals, let alone his own human kind.<br />
d. God’s benevolence is given unconditionally, according to His covenant promise<br />
with regard to the guarantee of “seedtime and harvest, cold and heat, summer and<br />
winter, day and night” (Gen. 8:22), even to those who enjoy its benefits and yet<br />
refuse to acknowledge the generosity of its Provider (Acts 14:15-17).<br />
C. GOD’S BENEVOLENCE EVIDENT IN HIS HUMAN CREATURES<br />
1. In contrast with God, the natural man is discriminatory in offering help to his fellow<br />
human brother. That is he is selectively malevolent and benevolent towards mankind<br />
in general.<br />
a. He will hate and neglect those he considers to be unworthy, and regard with<br />
preferential treatment those he esteems to be worthy. Blanket kindness toward<br />
sinner and saint is not his natural desire (Rom. 5:7-8; Gal. 5:19-20).<br />
b. By way of illustration, giving presents at a birthday or at Christmas time, we tend<br />
to give selectively and generously to our favorites, our closest friends or to those<br />
who give us good presents. But this is not so with God (Luke 2:10).<br />
2. However children of God with the likeness of God are to manifest the benevolence of<br />
God to the animal world. Man’s dominion will be one of protection with the avoidance<br />
of commercial exploitation.
a. By way of illustration, Albert Schweitzer is reported to have taken his “reverence<br />
for life” philosophy to extremes with regard to the preservation of animals and<br />
insects at his medical mission in Lambarene, Africa.<br />
b. However, it is to be expected <strong>that</strong> the Christian will treat the animal world with<br />
tender care (Deut. 22:6-7; Prov. 12:10). Nevertheless, Jesus Christ was not a<br />
vegetarian (Luke 24:41-43).<br />
c. By way of application, a definite contrast <strong>should</strong> be made here between godless<br />
environmentalism, humanistic animal welfare movements, and the Christian<br />
benevolence <strong>that</strong> the Word of God exhorts concerning the world we live in. Pagan<br />
benevolence, which presupposes an evolutionary world view, perceives such<br />
involvement as material kinship; this kinship is one of identical essence, even if<br />
man is more complex. However, Christian benevolence, which presupposes a<br />
biblical world view, perceives man as having the imago dei, a personal and distinct<br />
soul relationship with God, and the responsibility for fulfilling the mandate of<br />
lordly care for the created order in Genesis 1:27-30. Pagan benevolence is<br />
accountable only to man; Christian benevolence is accountable to God.<br />
3. Children of God, with the likeness of God, are to manifest the benevolence of God to<br />
the human world. There will be a wideness in our kindness, a lavishness in our<br />
tenderness, a liberality in our charity.<br />
a. <strong>Israel</strong> was to be motivated by God’s redemption out of Egypt in providing for the<br />
poor and needy.<br />
(1) Benevolence was to be shown to the needy Hebrew (Deut. 15:7-8, 11-15),<br />
with the same “open hand” attitude <strong>that</strong> God manifests (Ps. 104:28; 145:16).<br />
(2) Benevolence was to be shown to the needy stranger since <strong>Israel</strong> was once a<br />
stranger in Egypt (Lev. 19:33-34; Deut. 10:18-19; 24:19-22).<br />
b. The Church is to be likewise motivated by Jesus Christ’s redemption from<br />
bondage to sin and darkness in providing for the poor and needy.<br />
(1) Jesus Christ’s teaching on benevolence (Matt. 5:43-45).<br />
(a) Benevolence according to the natural man, is discriminatory<br />
benevolence, v. 43.<br />
(b) Benevolence according to the spiritual man, is nondiscriminatory<br />
benevolence, v. 44.<br />
(c) Benevolence according to God the Father as the pattern and measure of<br />
the true sons of God, v. 45. He does not ask us to do what He not do<br />
himself. Hence, in conjunction with v. 44, it is obvious <strong>that</strong> there is a<br />
very real sense in which God does love the reprobate, even if it is<br />
qualified as a “benevolent love.”<br />
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(2) The Christian is to give priority to showing benevolence toward all believers<br />
(Gal. 6:10; Col. 3:12-14; I Tim. 3:4-5).<br />
(3) The Christian is to show benevolence to “all men.”<br />
(a) With goodness (Gal. 6:10).<br />
(b) With love (I Thess. 3:12).<br />
(c) With patience (I Thess. 5:14).<br />
(d) With kindness (II Tim. 2:24).<br />
(e) With consideration (Tit. 3:2).<br />
(f) With peace Heb. 12:14).<br />
(g) With honor (I Pet. 2:17).<br />
c. By way of illustration, John Bunyan writes: “There is a state in us, I know not<br />
how it doth come about, when we are converted, to scornfully regard them <strong>that</strong><br />
are left behind. Poor fools as we are, we forget <strong>that</strong> we ourselves were so. But<br />
would not it become us better, since we have tasted <strong>that</strong> the Lord is gracious, to<br />
carry it towards them so, <strong>that</strong> we may give them convincing ground to believe <strong>that</strong><br />
we have found <strong>that</strong> mercy which also sets open the door for them to come and<br />
partake with us. . . . We ourselves live by grace; let us give as we receive, and<br />
labor to persuade our fellow sinners, which God has left behind us, to follow<br />
after, <strong>that</strong> they may partake with us grace. We are saved by grace; let us live like<br />
them <strong>that</strong> are gracious. . . . Why not go to the poor man’s house, and give him a<br />
penny, and a Scripture to think upon? Why not send for the poor to fetch away, at<br />
least, the fragments of thy table, <strong>that</strong> the bowels of thy fellow-sinner may be<br />
refreshed as well as thine?” 1<br />
1 John Bunyan, The Works of John Bunyan, I, p. 98.
A. INTRODUCTION<br />
1<br />
2<br />
CHAPTER VI<br />
THE GRACE OF GOD<br />
1. By way of illustration, Dr. D. Martyn Lloyd-Jones writes: “This word ‘grace’ is one of<br />
the great words of the New Testament. It is not surprising <strong>that</strong> Philip Doddridge in the<br />
eighteenth century <strong>should</strong> write as follows:<br />
Grace! ’Tis a charming sound,<br />
Harmonious to the ear:<br />
Heaven with the echo shall resound<br />
And all the earth shall hear.<br />
Grace first contrived the way<br />
To save rebellious man,<br />
And all the steps <strong>that</strong> grace display<br />
Which drew the wondrous plan.<br />
There is no more wonderful word than ‘grace’. . . . What is your reaction to this word?<br />
In many ways this is the acid test of any profession of the Christian faith. The Christian<br />
is one who reacts in the same way as Philip Doddridge in the lines <strong>that</strong> I have just<br />
quoted. The same thought is also expressed by Charles Wesley:<br />
His only righteousness I show,<br />
His saving grace proclaim.<br />
Do you feel <strong>that</strong> this word ‘grace’ opens the very gates of heaven to you? That is really<br />
what it means to be a Christian.” 1<br />
2. By way of illustration, when the light of God’s truth concerning “grace” dawned upon<br />
Martin Luther, he used those very terms of it being “a gate to heaven.” Concerning his<br />
quest to understand the gospel which Paul expounds in Romans, he writes: “Night and<br />
day I pondered until I saw the connection between the justice of God and the statement<br />
<strong>that</strong> ‘the just shall live by faith’. Then I grasped <strong>that</strong> the justice of God is <strong>that</strong><br />
righteousness by which through grace and sheer mercy God justifies us through faith.<br />
Thereupon I felt myself to be reborn and to have gone through open gates into<br />
paradise. The whole of Scripture took on a new meaning, and whereas before the<br />
‘justice of God’ had filled me with hate, now it became to me inexpressibly sweet in<br />
greater love. This passage of Paul became to me a gate to heaven. . . . If you have a true<br />
faith <strong>that</strong> Christ is your Savior, then at once you have a gracious God, for faith leads<br />
you in and opens up God’s heart and will, <strong>that</strong> you <strong>should</strong> see pure grace and<br />
overflowing love.” 2<br />
Martyn Lloyd-Jones, Romans, Atonement and Justification, pp. 57-8.<br />
Roland Bainton, Here I Stand, pp. 49-50.
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3. Here then we ought to remind ourselves, as Luther has taught us, of the priority of<br />
knowing a gracious God in our quest for grace.<br />
a. The preoccupation of multitudes of religious people today is how they might<br />
experience God’s grace and appear gracious before men. God is perceived as a<br />
utilitarian vehicle of grace.<br />
(1) For many, the supreme end of life is the attainment of genuine fulfillment,<br />
personal happiness, bubbling vitality, real personal identity, and a satisfying<br />
self-image, frequently via religion. These people may even agree <strong>that</strong> they<br />
need grace to attain this end. But God is merely perceived as a useful means<br />
to an end and not gloriously gracious in <strong>Him</strong>self. It ought not to surprise us<br />
then <strong>that</strong> such people never attain true graciousness.<br />
(2) In contrast with this modern day pervasive subjectivity is the primary search<br />
of Martin Luther, not for the answer to the question, “How can I receive<br />
grace and be gracious?” but for a gracious God <strong>Him</strong>self and reconciliation<br />
with <strong>Him</strong>. This is not a trivial distinction since it strikes at the heart of<br />
contemporary man-centeredness.<br />
b. The difference between these two concepts is crucial and fundamental. The<br />
ramifications effect evangelism and personal spiritual growth.<br />
(1) The search for a gracious God <strong>should</strong> find its fulfillment in the embrace of<br />
the good news concerning a gracious God. It is this God-centered emphasis<br />
which is central to the New Testament and lacking today. Supremely, God is<br />
gracious in <strong>Him</strong>self and must be adored as such. Our study of this attribute<br />
seeks to regain this emphasis.<br />
(2) However, a primary search for grace <strong>that</strong> satisfies my groaning condition,<br />
based on the assumption <strong>that</strong> God is gracious, only leads to subjective<br />
frustration without the longed for fulfillment. Growth in grace will only be<br />
experienced when I continue to praise and enjoy God as being wonderfully<br />
gracious in <strong>Him</strong>self. The Christian ought to be frequently exhorting himself,<br />
“Behold [the grace of] your God. . . . Like a shepherd He will tend His flock,<br />
in His arm He will gather the lambs and carry them in His bosom; He will<br />
gently lead the nursing ewes” (Isa. 40:9b, 11).<br />
B. THE GRACE OF GOOD AS AN ASPECT OF HIS LOVE<br />
1. The distinctive nature of God’s gracious character.<br />
Whereas God is essentially good, His expression of <strong>that</strong> goodness towards thoroughly<br />
polluted and rebellious mankind is <strong>that</strong> facet of love called grace.<br />
a. Grace is God’s goodness bestowed upon man in the face of his ugly badness, his<br />
sinfulness and misery, there being no rightful claim to it, no merit to obtain it, no<br />
ground for the deserving of it, because of man’s utter disqualifying character.
(1) In the Old Testament, the most important term is the Hebrew word ,<br />
hesed, which describes God’s loyal, covenant love, His steadfast faithfulness<br />
and loving-kindness <strong>that</strong> confronts man’s unfaithfulness and ungodliness (Ex.<br />
34:6-7; Neh. 9:17; Ps. 103:8-11; Jonah 4:2). God’s promise to save and keep<br />
according to His sovereign, electing determination, knows only unremitting<br />
commitment, irregardless of human failure.<br />
(2) In the New Testament, the most important term is the Greek word ,<br />
charis, which, in the context of God’s relationship with man, describes His<br />
free, gratis favor and mercy bestowed upon sinful and guilty man without<br />
regard to absent worthiness and present unworthiness (Rom. 3:24; 4:4-5;<br />
5:15; Eph. 2:8-9; Titus 2:11). Here the basis of this mercy bestowed upon<br />
sinners is the same covenant faithfulness revealed in the Old Testament (Jer.<br />
32:36-40; Ezek. 37:224-28; Heb. 13:20).<br />
b. Grace is not merely God’s love in the face of man’s indifference or supposed<br />
neutrality, but rather His deep and determined affection directed toward the<br />
openly hostile and aggressive sinner (Rom. 5:1-2, 6-8; Eph. 2:1-9; Col. 1:21).<br />
Hence Grace is not merely unmerited favor, but demerited favor. God is for man<br />
even though man plots and schemes and positively opposes God .<br />
(1) Grace is inadequately described by the popular anagram, “God’s Riches At<br />
Christ’s Expense,” because it is mute concerning man’s essential problem; it<br />
does not in any way describe man’s sinful antagonism against God.<br />
(2) Grace is not simply <strong>that</strong> God is kind towards sinners who come short of<br />
offering acceptable righteousness and harm themselves, but rather He is kind<br />
towards sinners who are militantly averse to God and as a consequence store<br />
up demerit (Acts 7:54-8:3; 26:9-14).<br />
(3) So in Psalm 2 we see this conflict in stark relief.<br />
(a) The world, in concert, strenuously opposes Jesus Christ, vs. 1-3.<br />
(b) Jesus Christ is appointed as a gracious Savior, vs. 4-9.<br />
(c) Jesus Christ is offered as a gracious Savior, vs. 10-12.<br />
c. Grace is not simply the distinctive love of Jesus for sinners, but rather the identical<br />
love of the three Persons of the triune God.<br />
(1) The grace of God the Father (Rom. 3:24).<br />
(2) The grace of God the Son (II Cor. 8:9).<br />
(3) The grace of God the Holy Spirit (Heb. 10:29).<br />
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3<br />
d. Grace is God’s love for sinners <strong>that</strong> is purposed and originates solely within the<br />
heart of the Eternal; it does not come in response to worth and value in man. The<br />
grace of God is “according to the kind intention of His will” (Eph. 1:5).<br />
(1) “Being justified freely [as a gift] by His grace” (Rom. 3:24; cf. John 15:25),<br />
means <strong>that</strong> within the sinner there is no cause for him to be justified. The<br />
cause exclusively resides within God and it is for this reason <strong>that</strong> it is often<br />
called “free grace.”<br />
(2) However, God’s grace is not capricious or fickle, but according to wisdom<br />
(Eph. 1:7-8).<br />
(3) Therefore, grace is love <strong>that</strong> is purposeful, intentional, willful, steadfast, the<br />
emphasis being place on God’s volition and loyalty to His promise (John<br />
3:16; Rom. 11:29; Jas. 1:18; I John 4:10).<br />
e. Grace is not love <strong>that</strong> overlooks, neglects, or disregards sin. If God were to sweep<br />
sin under the carpet, so to speak, He would not be gracious, but unholy and<br />
without integrity (Gen. 3:3).<br />
(1) Every sin of every sinner with whom God deals with graciously is also dealt<br />
with justly!<br />
(2) Grace is God’s love with integrity, so <strong>that</strong> He maintains unblemished justice<br />
and yet justifies the sinner (Rom. 3:25-26).<br />
f. J. I. Packer comments: “The grace of God is love freely shown towards guilty<br />
sinners, contrary to their merit and indeed in defiance of their demerit. It is God<br />
showing goodness to persons who deserve only severity, and had no reason to<br />
expect anything but severity. We have seen why the thought of grace means so<br />
little to some church people - namely, because they do not share the beliefs about<br />
God and man which it presupposes. Now we have to ask: why <strong>should</strong> this thought<br />
mean so much to others? The answer is not far to seek; indeed, it is evident from<br />
what has already been said. It is surely clear <strong>that</strong>, once a man is convinced <strong>that</strong> his<br />
state and need are as described, the New Testament gospel of grace cannot but<br />
sweep him off his feet with wonder and joy. For it tells how our Judge has become<br />
our Savior.” 3<br />
2. The major categories of God’s grace.<br />
a. Common grace.<br />
(1) It is <strong>that</strong> general, comprehensive, and kind providence of God mediated<br />
through His Spirit which finds all of creation under the dominion of sin.<br />
John Murray describes it as, “every favor of whatever kind or degree, falling<br />
J. I. Packer, Knowing God, p. 120.
4<br />
5<br />
short of salvation, which this undeserving and sin-cursed world enjoys at the<br />
hand of God.” 4<br />
(a) Common grace accounts for sinful man having some knowledge of God,<br />
some appreciation of truth, some virtue on a man to man basis, and a<br />
variety of talents and accomplishments (Gen, 20:1-18; Mark 12:28-34;<br />
Acts 10:1-4). Broad travel will sometimes lead to our meeting certain<br />
pagan people who yet evidence considerable civil kindness, hospitality,<br />
and integrity.<br />
(b) Whereas common grace focuses upon a degree of favor <strong>that</strong> man<br />
receives from God as a sinner, <strong>that</strong> is in a universal or multitudinous<br />
sense, benevolence focuses upon man, both before the Fall and after,<br />
who is in need of innate support, maintenance. Hence common grace<br />
and benevolence are closely connacted.<br />
(2) Various aspects of common grace include:<br />
(a) The living existence of all men as sinners (Lam. 3:22; Acts 17:27-8).<br />
Every breath we breathe is a wonder of common grace since God could<br />
have justly extinguished the whole human race in immediate judgment.<br />
He defers the execution of our sentence by means of comprehensive<br />
grace so <strong>that</strong> we might receive the offer of a full pardon by particular<br />
grace (Rom. 3:24-25).<br />
(b) Restraint upon sin, divine wrath, evil, and the bestowal of good with<br />
limitation.<br />
John Murray writes <strong>that</strong>,<br />
John Murray, Collected Writings, II, p. 96.<br />
Ibid., pp. 97-112.<br />
The evidence drawn from Scripture, then, compels the conclusion <strong>that</strong> the<br />
world as a whole, though subject to the curse incident to sin, receives the<br />
showers of manifold blessing, <strong>that</strong> men who still lie under the divine<br />
condemnation of sin, including even those who will finally suffer the full<br />
weight of <strong>that</strong> condemnation in perdition, are the recipients in this life of<br />
multiple favors <strong>that</strong> proceed from God’s lovingkindness, <strong>that</strong> of<br />
unregenerate men is predicated moral good <strong>that</strong> externally or formally is<br />
<strong>that</strong> required by the law of God, <strong>that</strong> unregenerate men who come into<br />
contact with the revelation of God’s grace in the gospel may even taste<br />
the good word of God and the powers of the age to come, and <strong>that</strong> in the<br />
institutions of civil righteousness and order we have a divine provision<br />
<strong>that</strong> ensures even for the ungodly restraint upon their evil works and<br />
outward tranquility and peace. So <strong>that</strong> viewing God’s government of this<br />
world, even from the aspect of his common or non-saving grace, we may<br />
say, the earth is full of the glory of the Lord and all peoples see his glory. 5<br />
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(c) The general call and wooing of the Holy Spirit (Gen. 6:3; Acts 7:51).<br />
Man’s accountability is heightened as the knowledge of God (Rom.<br />
1:20; 2:14-16), and the truth of the gospel (John 16:7-11), is<br />
communicated not only to the ears of all men, but also to their hearts.<br />
This is not a mere presence, but an earnest, persuasive striving.<br />
(d) The universal offer of saving grace (John 3:16; 6:35; 7:37).<br />
This bona fide offer to all men (Matt. 11:28-30; 24:14), yet confronts<br />
men in their blindness (Luke 4:18; John 9:39), deafness (John 8:3; Acts<br />
7:56-58), deadness (Eph. 2:1, 5; Col. 2:13), and unwillingness (John<br />
3:19; 5:40). Being unwilling, man is accountable. God’s offer is genuine<br />
in <strong>that</strong> whoever responds through faith will be saved. 6<br />
(3) Although common grace is for the temporal blessing of all souls, such<br />
goodness ought to be pointed out to all souls (Acts 14:15-17).<br />
(a) It ought to result in repentance, though man often responds with<br />
presumption concerning this grace(Rom. 2:4-5).<br />
(b) It ought to result in praise, though man often responds with perversion<br />
of this grace (Ps. 65:4-13; 104:1-35; Rom. 1:25).<br />
(c) It ought to be properly understood in relation to saving grace. Murray<br />
points out:<br />
[W]e must jealously guard the distinction between the grace <strong>that</strong> is<br />
common and the grace <strong>that</strong> is saving. To change the terms, we must not<br />
obliterate the distinction between nature and grace. Saving grace differs<br />
in its nature, it differs in its purpose and it differs in its effect. But we<br />
must beware of a false dualism whereby we incline to regard special grace<br />
as nullifying or annihilating the good things it finds in <strong>that</strong> sphere upon<br />
which it falls. Common grace is after all God’s grace. It is a gift of God<br />
and ‘every good gift and every perfect gift is from above, and cometh<br />
down from the Father of lights, with whom is no variableness, neither<br />
shadow of turning’ (Jas. 1:17). Special grace does not annihilate but<br />
rather brings its redemptive, regenerative and sanctifying influence to<br />
bear upon every natural or common gift; it transforms all activities and<br />
departments of life; it brings every good gift into the service of the<br />
kingdom of God. Christianity is not a flight from nature; it is the renewal<br />
and sanctification of nature. It is not flight from the world; it is the<br />
evangelization of the world. 7<br />
6<br />
John Owen, in upholding the particular definiteness of Christ’s atonement, yet writes of a universal offer of<br />
<strong>that</strong> same gospel as follows: “A minister is not to make enquiry after, nor to trouble himself about, those<br />
secrets of the eternal mind of God, namely,—whom he purposeth to save, and whom he hath sent Christ to<br />
die for in particular. It is enough for them to search his revealed will, and thence take their directions, from<br />
whence they have their commissions. . . . They command and invite all to repent and believe; but they know<br />
not in particular on whom God will bestow repentance unto salvation, nor in whom he will effect the work of<br />
faith with power.” Works, X, pp. 299-300.<br />
Ibid., p. 117.
8<br />
9<br />
10<br />
11<br />
b. Preventing grace.<br />
(1) By definition, “preventing” here means “to go before.” Hence it refers to<br />
grace <strong>that</strong> comes to a person before conversion and is sometimes designated<br />
as “prevenient” grace. It is <strong>that</strong> particular measure of grace poured out upon<br />
God’s elect before actual salvation and conversion; it effectually prepares,<br />
guides, instructs, and draws the sinner to Christ for saving grace (John 6:37,<br />
44-45).<br />
(a) It is a particular work of grace <strong>that</strong> is to be distinguished from universal<br />
Wesleyan-Arminian “prevenient grace,” which is said to be bestowed<br />
upon all of Adam’s sinful race so as to restore limited ability, so <strong>that</strong><br />
any man can savingly believe in Christ if he wills. John Wesley writes:<br />
“Natural free-will, in the present state of mankind, I do not understand:<br />
I only assert, <strong>that</strong> there is a measure of free-will supernaturally restored<br />
to every man, together with <strong>that</strong> supernatural light which ‘enlightens<br />
every man <strong>that</strong> cometh into the world’ [John 1:9] 8 ”<br />
(b) By way of personal illustration, John Bunyan describes this particular<br />
preventing grace in his own life before conversion. “Yea, such<br />
prevalency had the lusts and fruits of the flesh in this poor soul of mine,<br />
<strong>that</strong> had not a miracle of precious grace prevented [gone before], I had<br />
not only perished by the stroke of eternal justice, but had also laid<br />
myself open, even to the stroke of those laws, which bring some to<br />
disgrace and open shame before the face of the world.” 9<br />
(c) By way of explanation, Richard Sibbes writes:<br />
Preventing mercy is the greatest. How many favors doth God prevent [go<br />
before] us with! We never asked for our being, nor for <strong>that</strong> tender love<br />
which our parents bore towards us in our tender years. We never asked<br />
for our . . . engrafting into Christ. What a motive therefore is <strong>that</strong> to stir<br />
us up, <strong>that</strong> . . . we may plead with the Lord, and say, Thou hadst a care<br />
of me before I had a being; and therefore much more wilt thou now have<br />
a care of me, whom thou hast reconciled unto thyself, and remember me<br />
in mercy for time to come. 10<br />
(d) By way of illustration, the Scottish hymn writer, James G. Small,<br />
drawing upon Hosea 11:1-4, has so aptly written: 11<br />
John Wesley, Works, X, pp. 229-30. We believe this to be a wrong understanding of John 1:9 which, as<br />
elsewhere in this Gospel (3:19; 8:12; 12:46), describes light confronting mankind in general as distinct from<br />
giving inward illumination of the soul. Refer to Barrett, John, pp. 134-5.<br />
John Bunyan, Works, I, p. 7.<br />
Richard Sibbes, The Complete Works of Richard Sibbes, VII, p. 198.<br />
James G. Small, Trinity Hymnal, 433.<br />
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I’ve found a Friend, O such a Friend!<br />
He loved me ere I knew <strong>Him</strong>;<br />
He drew me with the cords of love,<br />
And thus He bound me to <strong>Him</strong>;<br />
And round my heart still closely twine<br />
Those ties which nought can sever,<br />
For I am His, and He is mine,<br />
For ever and for ever.<br />
(2) Thus this particular grace deals only with the elect of God (Eph. 1:3-6; Col.<br />
3:12), but prior to actual conversion. It is finally effectual (I Cor. 1:9),<br />
though it may be rejected for a period (Acts 26:14). In this sense it is<br />
ultimately “irresistible” and “efficacious” grace (Gal. 1:15-16).<br />
(a) Preventing grace protects the sinner like a hedge since his ultimate and<br />
certain salvation is in view (Gen. 27:41-4).<br />
(b) Preventing grace directs the sinner along paths <strong>that</strong> are instrumental in<br />
guiding him to Christ (Acts 7:58).<br />
(c) Preventing grace effects the safe arrival and certain salvation of the<br />
chosen sinner, “by the sanctifying work of the Spirit, <strong>that</strong> you may <strong>obey</strong><br />
Jesus Christ and be sprinkled with His blood” (I Pet. 1:1-2). Here the<br />
work of the Spirit is preparatory for obedience (of faith?) and the<br />
application of Christ’s atoning blood (cf. John 3:3-8; II Thess. 2:13; Tit.<br />
3:5).<br />
(3) By way of illustration, in 1865 C. H. Spurgeon preached a sermon titled,<br />
“Prevenient Grace,” based upon Galatians 1:15. Under this title he includes<br />
as subdivisions, “formative, restraining, preparatory,” and “convicting<br />
grace.” He declares <strong>that</strong>,<br />
Prevenient grace comes before regeneration and conversion. I think we<br />
sometimes overlook it. We do not attach enough importance to the grace of<br />
God in its dealings with men before he actually brings them to himself. Paul<br />
says <strong>that</strong> God had designs of love towards him even before he had called him<br />
out of the dead world into spiritual life. . . . It is a mercy for some men <strong>that</strong><br />
they cannot do what they would. Ah! My fine fellow, if you could have had<br />
your own way, you would have been at the top of the mountain by now! So<br />
you think, but no, you would have been over the precipice long before this if<br />
God had let you climb at all, and so he has kept you in the valley because he<br />
has designs of love towards you, and because you shall not sin as others sin.<br />
Divine grace has its hand upon the bridle of your horse. . . . Another inch<br />
forward and you will be over the precipice and lost. And therefore God has put<br />
<strong>that</strong> hand there to throw your horse back on its haunches, and make you pause<br />
and think, and turn from the error of your ways. . . . Look at the life of St.<br />
Augustine, how wearily he wanders hither and thither with a death-thirst in his<br />
soul, <strong>that</strong> no fount of philosophy, or scholastic argument, or heretical teaching<br />
could ever assuage. He was aware of his unhappy estate, and turned his eye<br />
round the circle of the universe looking for peace, not fully conscious of what<br />
he wanted, though feeling an aching void the world could never fill. He had<br />
not found the center, fixed and steadfast, around which all else revolved in
12<br />
ceaseless change. Now, all this appetite, this hunger and thirst, I look upon as<br />
not of the devil, nor of the human heart alone. It was of God! He strips us of<br />
all our earthly joy and peace, <strong>that</strong>, shivering in the cold blast we might flee,<br />
when drawn by his Spirit, to the Man who is as a hiding-place from the storm,<br />
a cover from the tempest, and the shadow of a great rock in a weary land. 12<br />
(4) By way of application, let any Christian consider his own conversion and<br />
recall how God’s preventing grace led him by many marvelous and often<br />
circuitous ways to the foot of the Cross. Ought not such an awareness cause<br />
him to erupt in praise of God such as Paul did in Romans 11:33-35;<br />
Galatians 1:13-16, and I Timothy 1:15-17?<br />
c. Saving grace.<br />
(1) It is grace <strong>that</strong> rescues the sinner.<br />
(a) Essentially, God provides and applies grace through the redemptive,<br />
atoning work of the Cross to impotent, miserable, and guilty sinners<br />
(Rom. 3:9-26; Eph. 2:1-10; Tit. 3:3-7). This grace has several saving<br />
aspects:<br />
1) In justification, God through Christ pronounces the unrighteous<br />
sinner to be not guilty and acceptably righteous (Rom. 1:16-17;<br />
3:21-24, 28; 5:1; Gal. 2:16; 3:11, 24). This is just grace.<br />
2) In redemption, the sinner is delivered from the slave-market and<br />
captivity of sin through Christ’s ransom sacrifice (Mark 10:45;<br />
Rom. 3:24; Gal. 3:13; 4:4-5). This is liberating grace.<br />
3) In substitution, the sinner’s judgement is vicariously born by<br />
another who is willing and qualified according to the Father’s just<br />
demands, namely Christ ( Mark 10:45; II Cor. 5:21; I Pet. 2:24).<br />
This is free and costly grace.<br />
4) In reconciliation, God befriends the sinner, through Christ the<br />
mediator, by taking away <strong>that</strong> guilt and enmity which divide (II<br />
Cor. 5:19; Eph. 2:15-16; Col. 1:21-22). This is rapprochement<br />
grace.<br />
5) In adoption, the sinner believing in Christ is lifted from sin’s<br />
captivity and placed as a son and heir in God’s kingdom (Rom.<br />
8:14-17; Gal. 4:4-7; Eph. 1:5). This is filial grace.<br />
6) In sanctification, the saved sinner yet continues to be saved<br />
through Christ’s intercessory work, the indwelling of the Holy<br />
Spirit, and the milk and meat of the Word of God (Matt. 4:4; Acts<br />
C. H. Sturgeon, The Metropolitan Tabernacle Pulpit, XI, pp. 589-600.<br />
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20:32; Rom. 5:1-5; 8:1-17; I Cor. 1:3-9; Heb. 7:25; I Pet. 2:2; II<br />
Pet. 3:18). This is transforming grace.<br />
7) In glorification, the saved sinner receives the consummation of his<br />
salvation, the promised full inheritance (Eph. 2:7). This is radiant,<br />
consummating grace (I John 3:2).<br />
(b) By way of illustration, A. W. Tozer writes:<br />
No one was ever saved other than by grace, from Abel to the present<br />
moment. Since mankind was banished from the eastward Garden, none<br />
has ever returned to the divine favor except through the sheer goodness<br />
of God. And wherever grace found any man it was always by Jesus<br />
Christ. Grace indeed came by Jesus Christ, but it did not wait for His<br />
birth in the manger or His death on the cross before it became operative.<br />
Christ is the Lamb slain from the foundation of the world. The first man<br />
in human history to be reinstated in the fellowship of God came through<br />
faith in Christ. In olden times men looked forward to Christ’s redeeming<br />
work; in later times they gaze back upon it, but always they came and<br />
they come by grace through faith. We must keep in mind also <strong>that</strong> the<br />
grace of God is infinite and eternal. As it had no beginning, so it can have<br />
no end, and being an attribute of God, it is boundless as infinitude. 13<br />
(c) By way of illustration, the Christian has certainly been saved by past<br />
tense grace (Eph. 1:13), is still being saved by present tense grace (II<br />
Cor. 2:15), and will be saved consummately at his glorification by<br />
future tense grace (Phil. 1:6; Jude 24). Thus John Newton could write: 14<br />
Thro’ many dangers, toils and snares,<br />
I have already come;<br />
’Tis grace has brought me safe thus far,<br />
And grace will lead me home.<br />
(2) It is grace <strong>that</strong> is sovereign over the sinner.<br />
(a) By way of definition, Sovereign grace is <strong>that</strong> dominion and reign of<br />
grace which certainly and effectually accomplishes God’s particular<br />
saving purposes, even though sin may rage with all of its foulness and<br />
power (Rom. 5:20-21).<br />
1) God is sovereign in the particular distribution of grace (Ex. 33:19;<br />
Rom. 9:11, 14-16).<br />
2) God is sovereign in the application and maintenance of grace (Eph.<br />
1:4-6; 2:8-10).<br />
(b) Sovereign grace contrasts with <strong>that</strong> impotent offered grace which man,<br />
with his supposed autonomy, may freely accept or reject.<br />
A. W. Tozer, The Knowledge Of The Holy, p. 102.<br />
John Newton, Trinity Hymnal, 402.
15<br />
1) By way of illustration, of what use is it to place the most delectable<br />
food outside the tomb of Lazarus. Such offered grace has little<br />
value for a dead man, <strong>that</strong> is unless he is first made alive (Eph. 2:1-<br />
7).<br />
2) The Father has not sent His beloved Son to suffer and die so <strong>that</strong><br />
men might be saved, but rather <strong>that</strong> men will certainly be saved<br />
(Luke 10:22; John 6:37, 44; 10:1-3, 11; 17:1-2, 6, 9, 12, 24; Rom.<br />
8:32).<br />
3) Thus, whoever God elects to salvation, He also, through appointed<br />
means, applies the gracious merits of Christ’s atonement (I Pet.<br />
1:1-2).<br />
4) By way of illustration, God does not, as it were, merely throw<br />
down a rope into the pit of man’s predicament and invite him to<br />
haul himself out. Rather, he actually climbs down into the pit and<br />
lifts his sheep out (Luke 15:3-7).<br />
(c) By way of explanation, in a sermon entitled “Reigning Grace,” C. H.<br />
Spurgeon comments on Romans 5:21 as follows:<br />
Just as sin has reigned, and with despotic and irresistible power has<br />
ground his subjects in the very dust, and then cast them into the flames,<br />
so doth grace with irresistible goodness, constrain the chosen multitudes<br />
to yield obedience, and thus prepares them for eternal bliss. . . . I tell you<br />
brethren, if all the troubles <strong>that</strong> ever came from heaven, all the<br />
persecutions <strong>that</strong> ever came from earth, and all the afflictions <strong>that</strong> ever<br />
arose from hell, could meet on your poor devoted head, the reigning<br />
grace of God would make you master of them all. You have never need<br />
to fear. Storms are the triumph of his art, and grace can steer the ship the<br />
better for tempestuous waves. Trust in the Lord, and do good; rest thou<br />
on his grace, and hope thou in his mercy. 15<br />
(d) Sovereign grace was the especial constant delight of the Apostle Paul<br />
because:<br />
1) It was given in his mother’s womb (Gal. 1:15).<br />
2) It is the gift of God (Eph. 2:8-9).<br />
3) It was given to the chief of sinners (I Tim. 1:13-16).<br />
4) It abounds and reigns over sin (Rom. 5:20-21).<br />
5) It is God who makes grace to abound (II Cor. 9:8).<br />
Spurgeon, Metropolitan Tabernacle Pulpit, VI, pp. 349, 354.<br />
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16<br />
(3) It is grace <strong>that</strong> is free.<br />
(a) Romans 3:24 declares <strong>that</strong> the believing sinner is, “justified as a gift<br />
[freely] by His [God’s] grace through the redemption which is in Christ<br />
Jesus.”<br />
1) “Freely,” , dōrean, here means, “without a cause,” just as<br />
the same word in John 15:25 is used by Jesus to declare, “They<br />
hated me without a cause [freely].” Man has no meritorious<br />
contribution to make whatsoever toward his salvation, though he<br />
does contribute demeritorious corruption.<br />
2) Hence, there is no good cause within the sinner which God would<br />
regard as a ground for justification. The only cause is within God,<br />
according to His gracious purpose (Eph. 1:9, 11). Thus the<br />
believing sinner is justified gratuitously, or for gratis.<br />
(b) By way of explanation, John Murray comments on Romans 3:24:<br />
No element in Paul’s doctrine of justification is more central than this -<br />
God’s justifying act is not constrained to any extent or degree by<br />
anything <strong>that</strong> we are or do which could be esteemed as predisposing God<br />
to this act. And not only is it the case <strong>that</strong> nothing in us or done by us<br />
constrains to this act but all <strong>that</strong> is ours compels the opposite judgment -<br />
the whole world is brought in guilty before God (cf. vs. 9, 19). This<br />
action on God’s part derives its whole motivation, explanation, and<br />
determination from what God himself is and does in the exercise of free<br />
and sovereign grace. Merit of any kind on the part of man, when brought<br />
into relation to justification, contradicts the first article of the Pauline<br />
doctrine and therefore of his gospel. It is the glory of the gospel of Christ<br />
<strong>that</strong> it is one of free grace. 16<br />
(c) However, as is common today, the term “free grace” can lend itself to<br />
misunderstanding.<br />
John Murray, The Epistle To The Romans, p. 115.<br />
1) It is not free grace <strong>that</strong> is received as cheap and easy.<br />
a) Free grace is wholly gratis to the recipient, nevertheless costly<br />
with regard to the donor. Thus the recipient is deeply aware,<br />
respectful, and responsive concerning this cost (II Cor. 8:9;<br />
Phil. 2:5-8; Heb. 12:2-3).<br />
b) By way of illustration, “free” here does not relate to a “free<br />
sample” <strong>that</strong> one might choose to accept at a food store.<br />
Many a child, even a prodigal, has received a free inheritance.<br />
But the parents as benefactors have accumulated such an<br />
inheritance only at sacrificial cost to themselves.
2) It is not free grace <strong>that</strong> is received with apathy.<br />
a) By way of explanation, free grace is not offered to a man as<br />
he is offered a vacation package by a telemarketer. Rather, it<br />
is liberty offered to a miserable, agonizing, confined prisoner<br />
who is deservedly bound. Therefore his reception of free grace<br />
results in spontaneous jubilation, astonishment, praise,<br />
thanksgiving.<br />
b) Free grace confronts a man as being wholly unworthy of<br />
pardon and worthy of condemnation. Yet <strong>should</strong> such a<br />
criminal, before a judge, receive a free pardon, his response<br />
will not be casual but intense delight and rejoicing. Grace is<br />
regarded in proportion to the sinner’s estimate of his sin,<br />
guilt, and condemnation (Luke 7:47).<br />
3) It is not free grace <strong>that</strong> is received for abuse.<br />
a) Although grace abounds in Romans 5:17, 20, yet in Romans<br />
6:1-2 Paul is repulsed by the thought <strong>that</strong> sin is justified by<br />
grace. Such an attitude is “disgraceful.”<br />
b) Rather, grace is to be the justification of both judicial and<br />
personal righteousness (Rom. 6:17-18); the grace <strong>that</strong> saves is<br />
the grace <strong>that</strong> is productive graciousness (Matt. 18:21-35).<br />
(4) It is grace <strong>that</strong> is rich to the sinner.<br />
(a) In Ephesians 1:7; 2:7, the believer is declared to be the inheritor of<br />
spiritual treasure, <strong>that</strong> is the wealth of “the riches of His [God’s] grace,”<br />
which, according to Hebrews 6:9, may be “the things <strong>that</strong> accompany<br />
salvation,” and proceed from grace.<br />
1) By way of explanation, clearly Paul and the author of Hebrews<br />
envision a multitude of blessings <strong>that</strong> accrue to the genuine<br />
Christian through the gospel. But specifically what are these<br />
“riches”? While the following list of thirty categories is far from<br />
exhaustive, yet it does reflect something of the wealth <strong>that</strong> flows<br />
forth from the grace of God for the believer. Thus the child of God<br />
receives:<br />
a) Acknowledgment by God <strong>that</strong> he has been the object of<br />
particular loving interest from eternity past, before the<br />
foundation of the world. Specifically he has been foreknown,<br />
predestinated, elected, chosen, called (Rom. 8:29-30; Eph.<br />
1:4-5, 11; I Thess. 1:4; I Pet. 1:1-2).<br />
b) Regeneration from death in the soul unto the life of God<br />
(Rom. 6:11, 13; Eph. 2:4-5; Titus 3:5-6).<br />
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80<br />
c) Justification by God for the unjust (Rom. 3:2; 5:1; Gal. 2:16;<br />
3:11; Titus 3:7; I Pet. 3:18).<br />
d) Redemption by God from captivity to sin (Rom. 3:24; 8:23;<br />
Eph. 1:7; I Pet. 1:18-19).<br />
e) Reconciliation to God from past alienation (II Cor. 5:18-21;<br />
Eph. 2:13-18; Col. 1:19-23).<br />
f) Peace with God through propitiation of His righteousness<br />
(Rom. 3:24-26; 5:1; I John 2:2; 4:10).<br />
g) Adoption from slavery to sonship with God (Rom. 8:15, 23;<br />
Gal. 4:5; Eph. 1:5).<br />
h) Forgiveness of all sin through the satisfactory atonement of<br />
Jesus Christ (Eph. 1:7; Col. 2:13).<br />
i) Marriage to Christ having died to the Mosaic law (Rom. 7:1-<br />
4; cf. Rev. 19:7-9).<br />
j) Freedom from condemnation and accusation (John 5:24;<br />
Rom. 8:1, 33-34).<br />
k) Freedom from the dominion of the law (Rom. 6:14; 7:1-6; II<br />
Cor. 3:6-13; Gal. 5:18).<br />
l) Placement in the body of Christ through Spirit baptism (I Cor.<br />
12:13).<br />
m) Union with the triune God, Father, Son, and Holy Spirit<br />
(Matt. 28:19; Eph. 4:4-6).<br />
n) Declared, positional sanctification (I Cor. 1:2; 6:11; Col.<br />
3:12). I Pet. 2:9<br />
o) Security, having been given by the Father to the Son for<br />
certain, safe salvation and keeping (John 6:37; 17:1-12, 24).<br />
p) Citizenship in the heavenly household of God (Eph. 2:19;<br />
Phil. 3:20).<br />
q) Deliverance from the power of darkness unto becoming<br />
children of light in Christ (John 8:12; Acts 26:18; Eph. 5:8;<br />
Col. 1:12-13; I Pet. 2:9).<br />
r) Sealing by the Holy Spirit (II Cor. 1:22; Eph. 1:13).
s) Heirship and an imperishable inheritance from God with<br />
Christ (Rom. 8:17; Gal. 4:7; I Pet. 1:3-4).<br />
t) Inheritance of every spiritual blessing (Eph. 1:3).<br />
u) Usefulness for the glorification of God (Eph. 1:12, 14).<br />
v) Reception of Christ’s victorious spoils (Eph. 4:7-8).<br />
w) Crowns of life and glory (Jas. 1:12; I Pet. 5:4).<br />
x) Appointment to rule the world and judge angels (I Cor. 6:2-<br />
3).<br />
y) Creation anew according to God’s workmanship (II Cor.<br />
5:17; Eph. 2:10).<br />
z) Reception of the blessings of Abraham as his seed (Gal. 3:7-9,<br />
29).<br />
aa) Participation in Christ’s fold and pasture (John 10:1-18).<br />
bb) Fellowship with the saints in Christ (John 17:11, 21-23; Eph.<br />
4:1-3).<br />
cc) Having access to God, <strong>that</strong> is access into His grace, access<br />
unto the Father, access with reassurance (Rom. 5:2; Eph.<br />
2:18; Heb. 4:16; 10:19-20).<br />
dd) Glorification, into the immortal, incorruptible image of Christ<br />
(Rom. 8:18-19, 30; I Cor. 15:53; Col. 3:4; I John 3:2).<br />
2) By way of illustration, a person may be an heir to a large and<br />
wealthy estate. However, unless he has read an inventory of his<br />
inheritance, he will not fully appreciate his potential possessions<br />
and the grace of his benefactor! A Christian ought to know all<br />
about those inherited riches of grace <strong>that</strong> are bestowed through<br />
Jesus Christ. But if you are not a Christian, then you have no such<br />
inheritance, nor any interest in such spiritual wealth. Rather you<br />
must toil for Satan’s wages which are well earned, namely death<br />
and judgment (Rom. 6:23).<br />
(b) In I Timothy 6:17-18, the believer who is materially rich ought rather to<br />
fix his hope on the enjoyment of God’s generous spiritual wealth. Then<br />
as a consequence he ought to be rich in good works.<br />
1) By way of explanation, Thomas Goodwin comments on Ephesians<br />
2:7:<br />
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What is pardon of sin to heaven? It is but so many riches buried in<br />
the foundation. What is the Spirit’s pouring forth here? It is but the<br />
earnest [down-payment] of <strong>that</strong> riches which is to come. All <strong>that</strong> he<br />
hath done here, it is but <strong>that</strong> he might show forth the exceeding<br />
riches of his grace on us, in ages to come, in kindness towards us in<br />
Christ Jesus. All <strong>that</strong> is done for us here, it is but like a lighter<br />
metal; as always in mines you shall have a lighter metal before you<br />
come to the mine itself. All the riches of grace expended upon us<br />
here, they are but <strong>that</strong> lighter metal to <strong>that</strong> great mine <strong>that</strong> is then<br />
to be broken up. 17<br />
2) According to the authority of Jesus Christ, the person who is not<br />
rich toward God in his soul is a fool (Luke 12:16-21). Further, it is<br />
<strong>that</strong> same Jesus Christ who, “though He was rich, yet for your<br />
sake He became poor, <strong>that</strong> you through His poverty might become<br />
rich” (II Cor. 8:9). In spiritual terms, the rich/poor gap is as wide<br />
as our separation from Jesus Christ. So, “let the word of Christ<br />
richly dwell within you” (Col. 3:16); let the Word of God be<br />
“more desirable than much fine gold” (Ps. 19:10).<br />
C. THE GRACE OF GOD EVIDENT IN THE BELIEVER<br />
17<br />
1. As God is gracious towards the rebellious sinner, so the redeemed sinner is<br />
consequently to be gracious towards sinners who scorn even his Savior as well as<br />
himself (Matt. 5:44; I John 4:11).<br />
a. Grace becomes a subject which the believer delights to study in detail, so <strong>that</strong> he<br />
might be “strengthened by grace” (Heb. 13:9), and “grow in grace” (II Pet. 3:18).<br />
b. Grace motivates the believer to be gracious (Rom. 5:1-5; II Cor. 5:14-15). The<br />
doctrines of grace are productive of the grace of the doctrines.<br />
c. Grace is implanted in the believer’s soul through the indwelling of the Holy Spirit,<br />
so <strong>that</strong> graces and gifts become evident (Gal. 5:22-23; I Pet. 4:10). However, this<br />
same Spirit uses “means of grace” through which grace is mediated to the child of<br />
God. Such “means of grace” include Bible study, prayer, preaching, teaching,<br />
Christian fellowship, hymnody, etc.<br />
d. Grace becomes an operative principle in the believer whereby the regenerate heart<br />
is stimulated to respond, in heart and life, according to greater understanding of<br />
the gracious heart of God (Rom. 5:21; I John 4:19).<br />
2. The parable of the Unforgiving Debtor best illustrates the principle <strong>that</strong> it is incumbent<br />
upon the recipient of God’s great grace to be likewise gracious to his neighbor (Matt.<br />
18:21-35).<br />
Thomas Goodwin, The Works of Thomas Goodwin, II, p. 308.
a. This parable is prompted by Peter’s enquiry of Jesus as to how forgiving he ought<br />
to be toward a brother who frequently sins against him, vs. 21-22.<br />
b. A slave, in fact a picture of a sinner before God, is in debt to his king for an<br />
extremely large amount of money. Hence, he asks for an extension of credit so as<br />
to pay his debt in full, vs. 23-26.<br />
c. The king (God), at first demanding, yet is exceedingly gracious in <strong>that</strong> he cancels<br />
the debt, and so rejects the slave’s request for extended credit. Why did he do this?<br />
Because he “felt compassion” for the slave, v. 27. Obviously there is no merit in<br />
the slave himself.<br />
d. This same slave who has received great grace, yet refuses to offer a little grace to a<br />
small debtor. No extension of credit is allowed. Rather, immediate payment is<br />
harshly demanded; inability to pay brings severe imprisonment, vs. 28-30.<br />
e. The king, on hearing of this lack of modest grace, declares <strong>that</strong> the recipient of<br />
great grace <strong>should</strong> have been gracious. As a consequence the slave will be deprived<br />
of great grace. Thus the Savior warns <strong>that</strong> professing believers who lack grace will<br />
be treated as illegitimate, and disgraced, vs. 31-35.<br />
3. Thus the objects of the grace of God <strong>should</strong> manifest grace towards others, and<br />
“especially to those who are of the household of faith” (Gal. 6:10).<br />
a. Paul admonishes: “And so, as those who have been chosen of God, holy and<br />
beloved, put on a heart of compassion, kindness, humility, gentleness and<br />
patience; bearing with one another, and forgiving each other, whoever has a<br />
complaint against anyone; just as the Lord forgave you, so also <strong>should</strong> you” (Col.<br />
3:12-13; cf. Eph. 4:32).<br />
b. Hence, although we may recommend the grace of God in our speaking, <strong>that</strong> is by<br />
means of our words, yet our manner <strong>should</strong> also “give grace” (Eph. :29), being<br />
“seasoned with grace” (Col. 4:6).<br />
c. Further, those who are rich in spiritual and material grace ought, “to be generous<br />
and ready to share” (I Tim. 6:17-18; cf. John 13:34; Jas. 2:15-16; I John 3:16-18).<br />
d. By way of illustration, apprenticed London hairdresser, Robert Robinson, was<br />
shaken when he heard George Whitefield preach on, “the wrath to come” (Matt.<br />
3:7). After three years of spiritual darkness, he was converted and later became a<br />
pastor at Norwich. Only then could he write of the saved sinner’s continual<br />
reliance upon grace.<br />
Come, thou Fount of every blessing,<br />
Tune my heart to sing Thy grace;<br />
Streams of mercy, never ceasing,<br />
Call for songs of loudest praise.<br />
Teach me some melodious sonnet,<br />
Sung by flaming tongues above;<br />
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Praise the mount! I’m fixed upon it,<br />
Mount of God’s unchanging love.<br />
O to grace how great a debtor<br />
Daily I’m constrained to be;<br />
Let <strong>that</strong> grace now, like a fetter,<br />
Bind my wand’ring heart to thee.<br />
Prone to wander, Lord, I feel it,<br />
Prone to leave the God I love;<br />
Here’s my heart, O take and seal it,<br />
Seal it from Thy courts above
A. INTRODUCTION<br />
CHAPTER VII<br />
THE LONGSUFFERING OF GOD<br />
1. Why is it <strong>that</strong> God does not now rightly judge America for its sins?<br />
At times we may feel like crying out as did Habakkuk, “How long, O Lord, will I call<br />
for help, and Thou wilt not hear? I cry out to Thee, ‘Violence!’ Yet Thou dost not save.<br />
. . . Therefore, the law is ignored and justice is never upheld. For the wicked surround<br />
the righteous; therefore, justice comes out perverted” (Hab. 1:2, 4).<br />
a. To begin with, this holding back on God’s part is undoubtedly due to concern for<br />
His elect, a godly remnant, as was the case with Lot (Gen. 19:22; cf. Matt. 24:21-<br />
22). Yet this is not to suggest <strong>that</strong> God is indifferent and unconcerned toward the<br />
non-elect, as His common grace indicates.<br />
b. While Habakkuk is told <strong>that</strong> fierce judgment is certainly coming upon backslidden<br />
<strong>Israel</strong>, yet the Lord declares, “Thou it tarry, wait for it” (Hab. 2:3). Surely the<br />
additional reason for this delay is the longsuffering of God, which the true child of<br />
God, such as Habbakuk, needs to rightly appreciate. He appears to be far more<br />
impetuous than God, though he seems eventually to learn (Hab. 3:16-19).<br />
2. Why did God give 120 years advance notice concerning the judgment of the earth by<br />
the Flood (Gen. 6:3)? Was it simply for the building of the ark and the gathering<br />
together of God’s elect, which in this instance was comprised of Noah and his family,<br />
and none else. Again, God was undoubtedly zealous with care for His elect; but was<br />
this the only reason?<br />
a. Remember, even at the time when God first announced the Flood, He assessed<br />
man’s wickedness in those days as very great, and saw “<strong>that</strong> every intent of the<br />
thoughts of his heart was only evil continually” (Gen. 6:3, 5). When <strong>that</strong> period of<br />
120 years commenced, <strong>that</strong> is at the beginning of the building of the Ark, Noah<br />
and his family already appear to be a consecrated unit.<br />
b. The further answer, according to Peter, is <strong>that</strong> “the patience of God kept waiting<br />
in the days of Noah, during the construction of the ark” (I Pet. 3:20). Also<br />
consider <strong>that</strong> the whole created order of planet earth seems to have been prepared<br />
for judgment, yet not in a hurry. Clearly, extended opportunity was given to man,<br />
through the preaching of Noah (II Pet. 2:5), so <strong>that</strong> he might once again “call<br />
upon the name of the Lord” (Gen. 4:26).<br />
3. Why is it <strong>that</strong> while over 1970 years have passed since the first coming of Jesus Christ,<br />
yet his second coming still waits?
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a. Certainly many have continued to treat this delay with scorn and unbelief in a<br />
manner reminiscent of Noah’s generation (Matt. 24:37-39, 48; II Pet. 3:3-4).<br />
b. The answer is the patience of God during the time called “the fulness of the<br />
Gentiles” (Luke 21:24; Rom. 11:25); then, “the Deliverer will come from Zion”<br />
(Rom. 11:26). God awaits until His gospel is preached throughout “the whole<br />
world” (Matt. 24:14), after which the end of this age will come.<br />
4. Why is God so patient with me when, in all honesty, I admit to my indifference,<br />
spiritual lethargy, and faithlessness in the face of His continuous call?<br />
a. God’s patient, persistent interest in rebellious sinners and saints is well<br />
documented in Scripture (Is. 30:18; Rom. 3:25).<br />
b. The answer is, “the riches of His kindness and forbearance and patience” (Rom.<br />
2:4), which are extended so <strong>that</strong> man might be led to repentance.<br />
c. By way of illustration, C. H. Spurgeon comments:<br />
Perhaps you began your religious life with the great mistake of hoping to find<br />
salvation in your own goodness. You looked to your feelings, prayings, doings and<br />
professions for safety. You thought <strong>that</strong> your deliverance must come from yourself,<br />
and so you sought “to work out your own salvation with fear and trembling,”<br />
without remembering <strong>that</strong> “it is God <strong>that</strong> worketh in us to will and to do of his own<br />
good pleasure.” You knew nothing of God’s grace; you thought much of your own<br />
good works. So many prayers and tears, so many church-goings or chapel-goings, so<br />
much of sacraments, almsgivings, and the like; and this would make up a sweetsmelling<br />
sacrifice, acceptable to God. Blessed be the Lord who had great patience<br />
with you. . . . See how much more patience there is in God than in man. We refuse<br />
his free salvation, and go round by way of our own merits, and everywhere else, to<br />
try and find some other ground of confidence, and then at last, when everything has<br />
broken down, we come back to God and to salvation through Jesus Christ; and yet<br />
we find the Lord lovingly waiting - a God ready to pardon. 1<br />
B. THE NATURE OF GOD’S LONGSUFFERING<br />
1<br />
1. By definition, God’s longsuffering is <strong>that</strong> patient, breadth of love <strong>that</strong> withholds<br />
judgment so <strong>that</strong> grace and mercy might be offered to sinners, and the grounds of<br />
condemnation and eventual abandonment of sinners might never be more certain.<br />
a. It means <strong>that</strong> God is slow to anger and restrained in temper (Neh. 9:17; Isa.<br />
30:18).<br />
b. It is God’s waiting love, or patience in the face of provocation to judgment (Deut.<br />
9:7).<br />
C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, XXX, pp. 98-9.
2<br />
3<br />
4<br />
c. It is God’s restraint and postponement of judgment <strong>that</strong> is instantly merited<br />
(Jonah 3:10; Nah. 1:1, 14; Rom. 3:25).<br />
d. It is God’s forbearance <strong>that</strong> allows <strong>Him</strong> to persist with offered forgiveness (Matt.<br />
18:21-35).<br />
2. God’s longsuffering or endurance is directed towards sinner and saint.<br />
a. To the sinner, God defers judgment (Rom. 2:4; 3:25; 9:22).<br />
b. To the saint, God defers judgment before salvation (I Tim. 1:16) and discipline<br />
after salvation (II Pet. 3:9).<br />
3. By way of explanation, Charnock writes <strong>that</strong> God’s longsuffering,<br />
is part of the divine goodness and mercy, yet differs from both. God being the greatest<br />
goodness, hath the greatest mildness. Mildness is always the companion of true goodness,<br />
and the greater the goodness, the greater the mildness. Who is so holy as Christ, and who<br />
so meek? God’s slowness to anger is a branch or slip from his mercy (Ps. 145:8), “The<br />
Lord is full of compassion, slow to anger.” It differs from mercy in the formal<br />
consideration of the object. Mercy respects the creature as miserable; patience respects the<br />
creature as criminal; mercy pities him in his misery, and patience bears with the sin which<br />
engendered the misery, and is giving birth to more. 2<br />
a. Further according to Charnock, 3 God’s patience is manifested towards:<br />
(1) Our first parents, in view of their great age (Gen. 5:5).<br />
(2) The Gentiles, to whom God “winked at” (Acts 17:30).<br />
(3) The <strong>Israel</strong>ites, whom He endured for forty years in the wilderness (Ps.<br />
95:10), and longer.<br />
b. Why then, according to Charnock, 4 does God exercise patience?<br />
(1) To show <strong>that</strong> His anger may be appeased.<br />
(2) To wait for men’s repentance.<br />
(3) To allow for the propagation of mankind instead of its extinction.<br />
(4) To allow for the continuance of the church, enduring thorns so <strong>that</strong> roses<br />
might ultimately be gathered.<br />
(5) To suffer the wicked so <strong>that</strong> the church might be properly fashioned.<br />
Stephen Charnock, The Complete Works of Stephen Charnock, II, p. 506.<br />
Ibid., pp. 512-4.<br />
Ibid., pp. 524-530.<br />
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(6) To show the impeccable fairness of His future judgment.<br />
4. God’s longsuffering, or “forbearance and patience” according to Romans 2:4-5, allows<br />
for two possible outcomes:<br />
a. In v. 4, such longsuffering is designed to give encouragement for repentance.<br />
Thomas Manton gives eight reasons why this is so: 5<br />
(1) It gives time to think and call out for pardon.<br />
(2) Forfeited mercies are yet followed by more mercies..<br />
(3) Continuing mercies point to God’s goodness.<br />
(4) God provides a remedy during his time of patience.<br />
(5) There is time to turn from our doubt and disobedience.<br />
(6) God provides means of grace during his waiting.<br />
(7) God warns us of the abuse of continuing mercies.<br />
(8) God suffers even the despisers of grace.<br />
b. In. v. 5, such longsuffering gives time for stubborn and unrepentant hearts to store<br />
up wrath and the righteous judgment of God.<br />
5. Hence, God’s patience must not be presumed upon. When Jonah’s call to Nineveh<br />
brought forth repentance, then God’s hand of judgment was stayed (Jonah 3:4-10).<br />
However, this did not mean <strong>that</strong> judgment would never fall. Approximately 150 years<br />
later, Nahum warns of judgment upon Nineveh <strong>that</strong> finds no reprieve on account of<br />
continuous bloodshed and corruption (Nah. 1:2-3).<br />
a. Although God’s patience is tempered with wrath, vs. 2-3a.<br />
b. Although God’s patience is restrained power, v. 3a.<br />
c. Yet God’s patience is temporary reprieve, v. 3b.<br />
C. THE LONGSUFFERING OF GOD TOWARD HIS PEOPLE<br />
5<br />
1. God’s longsuffering in the Old Testament.<br />
a. The Hebrew, , ’erek aphayim, “longsuffering” means to be “slow to<br />
anger,” or literally to be “long of nostrils,” by which anger finds cooling<br />
ventilation (Neh. 9:17; Ps. 86:15)!<br />
Thomas Manton, The Complete Works of Thomas Manton, XVIII, pp. 231-3.
. In Noah’s day, God was longsuffering in waiting 120 years while the Ark was<br />
being built and Noah preached righteousness (Gen. 6:3; I Pet. 3:20; II Pet. 2:5).<br />
c. In Moses’ day, God was longsuffering.<br />
(1) It was revealed to Moses (Ex. 34:6).<br />
(2) It was experienced by <strong>Israel</strong> through Moses (Num. 14:18-20).<br />
d. In David’s day, God was longsuffering (Ps. 86:15).<br />
e. In Isaiah’s day, God was longsuffering (Is. 48:1-11).<br />
(1) <strong>Israel</strong>’s relationship with the longsuffering God, vs. 1-8.<br />
(a) Religious, but not reverent or righteous, v. 1.<br />
(b) Formal, but not submissive, vs. 2-3.<br />
(c) Obstinate, unyielding, and shameless, v. 4.<br />
(d) Idolatrous, v. 5.<br />
(e) Faithless, treacherous, in spite of God’s revelations, vs. 6-8a.<br />
(f) Rebellious from birth, v. 8b.<br />
(2) The longsuffering God’s relationship with <strong>Israel</strong>, vs. 9-11.<br />
(a) It is longsuffering for the sake of His name, v. 9a.<br />
(b) It is longsuffering for the sake of His praise, v. 9b.<br />
(c) It is longsuffering <strong>that</strong> refines, v. 10.<br />
(d) It is longsuffering for His glory, v. 11.<br />
f. In Nehemiah’s day, God was longsuffering (Neh. 9:26-31).<br />
Here is a description of a cyclical pattern in the history of <strong>Israel</strong> of sin, discipline,<br />
and grace. But the larger picture is <strong>that</strong> of God’s covenant faithfulness, likened<br />
unto the father who patiently awaits his prodigal son.<br />
(1) Sin followed by discipline (oppressors) and grace (deliverance from<br />
oppressors), vs. 26-27.<br />
(2) Sin followed by discipline (abandonment to enemies) and grace (rescue with<br />
compassion), v. 28.<br />
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90<br />
(3) Sin followed by patience, discipline (foreign captivity) and grace (the return<br />
of a remnant under Zerubbabel, Ezra, and Nehemiah), vs. 29-31.<br />
2. Longsuffering in the New Testament.<br />
The Greek , hupomonē, means “a waiting, enduring under,” particularly for<br />
the believer, although it also refers to “the word of My [Christ’s] patience” (Rev. 3:10).<br />
In parallel with the Hebrew for “longsuffering” is , makrothumia,<br />
similarly meaning “long [rather than short] temper,” with reference to God (Rom. 2:4;<br />
I Pet. 3:20) and His child (II Cor. 6:4-6; Gal. 5:22).<br />
D. THE LONGSUFFERING OF GOD EVIDENT IN THE BELIEVER<br />
6<br />
1. Believers are saved for the purpose of reflecting, along with other virtues, the<br />
longsuffering of God. Paul declares, “I found mercy, in order <strong>that</strong> in me as the<br />
foremost [sinner], Jesus Christ might demonstrate His perfect patience, as an example<br />
for those who would believe in <strong>Him</strong> for eternal life” (I Tim. 1:16). This communicable<br />
“perfect patience,” , of Jesus Christ describes “length in temper”<br />
<strong>that</strong> extended to the “perfect/full measure” or degree necessary to accomplish God’s<br />
saving plan in Paul’s life, which the Apostle assessed as so utterly wretched. Thus the<br />
patience of Christ was not thwarted, but fruitful as divinely intended.<br />
a. Believers, who have encountered the longsuffering of Jesus Christ, are to exercise<br />
longsuffering (Rom. 15:5-6), in particular regarding:<br />
(1) Fellowship in the church (Eph. 4:2-3; Col. 3:12-13).<br />
(2) In Christian pilgrimage (Heb. 6:12; 12:1-2).<br />
(3) Involvement in Christian ministry (II Cor. 6:4-6; II Tim. 2:24).<br />
(4) All men (I Thess. 5:14).<br />
(5) Christ’s imminent return (Jas. 5:7-8).<br />
b. However, while Jesus Christ is the model of patience, yet it is the powerful agency<br />
of the Holy Spirit <strong>that</strong> cultivates this choice fruit (Gal. 5:22; Col. 1:9-11).<br />
2. By way of illustration, in The Pilgrim’s Progress, the patient child of God is graphically<br />
portrayed in contrast with the impetuous child of this present world. At the house of<br />
the Interpreter, Christian enters a room in which two children, under a Governor, sit<br />
upon separate chairs. The eldest child called Passion appears most discontented. The<br />
other child called Patience is very quiet and unruffled. Both have the future promise of<br />
great treasure from their Governor. However, Passion would have it all now, but<br />
Patience is content to wait till next year. 6<br />
John Bunyan, The Works of John Bunyan, III, p. 99.
a. The temperament of Passion expounded as a child of this world.<br />
(1) Because of his agitation, his treasure is immediately brought to him, at which<br />
he rejoices for a time, but finds <strong>that</strong> it wastes away so <strong>that</strong> only rags are left<br />
behind.<br />
(2) Passion is a man of this world who has no time for <strong>that</strong> which is to come<br />
beyond the grave.<br />
(a) His proverb is, “A bird in the hand is worth two in the bush.”<br />
(b) His philosophy is, “Let’s have the goodies here and now, not pie in the<br />
sky when you die by and by.!”<br />
(c) But his pleasure is short lived (Ps. 73:3-9, 18-20; Luke 16:25; I John<br />
2:17).<br />
(d) Yet he mocks and scorns Patience because of his temporary poverty.<br />
b. The temperament of Patience expounded as a child of the world to come.<br />
(1) He patiently accepts his Governor’s will <strong>that</strong> he wait for the best things next<br />
year, even though he temporarily lacks and is ridiculed by Passion.<br />
(2) His benefits, though deferred, yet are wisely waited upon, for he is a child of<br />
eternity.<br />
(a) His treasure shall be vastly superior (Rom. 8:18). This is so since <strong>that</strong> of<br />
Patience is eternal while <strong>that</strong> of Passion is temporal (II Cor. 4:16-18).<br />
(b) His glorious enjoyment of these riches shall be when Passion has but<br />
rags.<br />
(3) He is the spiritual man awaiting God’s glorious heavenly provision, not as<br />
Passion who invests in fleeting earthly treasure (Heb. 12:1-2; Jas. 5:7-8).<br />
3. The perfecting work of patience in James 1, 5.<br />
a. The fruit of patience or endurance in James 1:1-4.<br />
(1) The endurance <strong>that</strong> is of God’s bond-servant, v. 1.<br />
(2) The endurance <strong>that</strong> is joyful in trials, v. 2.<br />
(3) The endurance <strong>that</strong> comes from tested faith, v. 3.<br />
(4) The endurance <strong>that</strong> produces a perfect result, v. 4.<br />
91
92<br />
7<br />
8<br />
By way of illustration, when London was on fire in 1666, the godly puritan,<br />
Thomas Goodwin, had his large library located in two parts of the city. His<br />
secular collection was distant from the fire while his sacred portion was near<br />
the blaze. Yet he later discovered <strong>that</strong> the secular collection was destroyed<br />
while the sacred portion was preserved. This led him to admit <strong>that</strong> he had<br />
loved his library too well. Nevertheless, he confessed <strong>that</strong> God had saved the<br />
better part. In reflecting on the benefits of this experience, Goodwin wrote a<br />
small discourse based upon James 1:1-5 entitled, “Patience and its Perfect<br />
Work under Sudden and Sore Trials.”<br />
Goodwin significantly points out <strong>that</strong> James is not describing patience in v. 4<br />
individually, <strong>that</strong> is as one grace <strong>that</strong> needs to be perfected. Rather, the point<br />
is <strong>that</strong> by its very nature and requirement of time, patience allows other<br />
graces to flower and bear fruit. 7 This perfecting work results in negative and<br />
positive effects. 8<br />
(a) Negatively, contrary passions are expelled, such as excessive grief, envy,<br />
passionate anger, fears, murmuring against God, worldly cares.<br />
(b) Positively, quiet fruits are produced, such as contentment, the<br />
sufficiency of a pure heart, and constant joy.<br />
b. The fruit of patience or endurance in James 5:1-11.<br />
The same principle is taught here as in James 1:1-4, as well as the contrast of<br />
patience and passion reminiscent of Bunyan’s allegorical illustration.<br />
(1) The corrosive results of passion for this world, vs. 1-6.<br />
(a) The weeping and misery of the materialist, v. 1.<br />
(b) The wasting away of riches, vs. 2-3.<br />
(c) The wages of selfish and ill-gotten gains, vs. 4-6.<br />
1) Pay-day is coming for the harsh employer, v. 4.<br />
2) Pay-day is coming for the self-indulgent, v. 5.<br />
3) Pay-day is coming for the unjust and conniving, v. 6.<br />
(2) The fruitful results of patience for the world to come, vs. 7-11.<br />
(a) The waiting <strong>that</strong> produces spiritual growth and produce, v. 7.<br />
(b) The waiting <strong>that</strong> produces strength of heart, v. 8.<br />
Thomas Goodwin, The Works of Thomas Goodwin, II, pp. 432-3.<br />
Ibid., pp. 446-9, 454-7.
(c) The waiting <strong>that</strong> produces contentment, v. 9.<br />
(d) The waiting <strong>that</strong> produced endurance in the prophets, v. 10.<br />
(e) The waiting <strong>that</strong> produced blessing for Job, v. 11.<br />
4. The glorifying work of patience in Romans 15:1-6.<br />
a. The example of Christ, our model, for longsuffering, vs. 1-3.<br />
(1) The strong Christian is to patiently bear with the weaknesses of the less<br />
mature Christian, for Christ, the Strong One, has borne <strong>that</strong> which we<br />
weaklings could not carry (Matt. 11:28-30), vs. 1-2.<br />
(2) The earthly ministry of Christ is a continuous testimony to his patience, v. 3.<br />
(a) He bore all the wrath <strong>that</strong> men wished to vent upon God the Father,<br />
willingly, patiently (Rev. 1:9), in fulfillment of Psalm 69:9.<br />
(b) Though he was oppressed and afflicted, “yet He did not open His<br />
mouth” (Isa. 53:7).<br />
b. The dynamic of God, our Father, for longsuffering, vs. 4-6.<br />
(1) The example of divine longsuffering is communicated to the believer through<br />
the Word of God, v. 4.<br />
(2) The impartation of divine longsuffering is a sovereign bestowal channeled<br />
through the instrumentality of prayer, v. 5.<br />
(a) Specifically, God the Father grants it, God the Holy Spirit implants it,<br />
and God the Son models it. But each member of the Godhead is equally<br />
longsuffering in spite of these differing functions.<br />
(b) The New International Version correctly translates the end of v. 5, “as<br />
you follow Christ Jesus.”<br />
(3) The purpose of the believer manifesting divine longsuffering is <strong>that</strong> of<br />
glorifying God, not man, as with all of the communicable attributes, v. 6.<br />
(a) God is glorified when the church, the body of Christ, manifests a unity<br />
in the display of the attributes of God (I Pet. 4:11).<br />
(b) The following diagram illustrates the cyclical influence of God’s<br />
longsuffering toward mankind.<br />
93
94<br />
9<br />
5. Charles Simeon comments on Psalm 36:1:<br />
How marvelous is the forbearance of our God! He sees the state of every living man: he<br />
sees, not our actions only, but our very thoughts: for “he trieth the heart and reigns.”<br />
What evils, then, does he behold in every quarter of the globe! Not a country, a town, a<br />
village, a family, no, not a single soul, exempt from the common malady! all fallen; all<br />
“enemies in their hearts to God by wicked works!” Take but a single city, our own<br />
metropolis for instance [Cambridge, England], and what a mass of iniquity does God<br />
behold in it, even in the short space of twenty-four hours! Is it not astonishing <strong>that</strong> God’s<br />
wrath does not break forth against us, even as against Sodom and Gomorrah, to consume<br />
us by fire; or <strong>that</strong> another deluge does not come, to sweep us away from the face of the<br />
earth? Dear Brethren, “account this long-suffering of our God to be salvation” (II Pet.<br />
3:15), and “let it lead every one of you to repentance” (Rom. 2:4). 9<br />
Charles Simeon, Horae Homileticai, V, p. 270.
A. INTRODUCTION<br />
CHAPTER VIII<br />
THE MERCY OF GOD<br />
1. In the parable of the Pharisee and the tax-gatherer (Luke 18:9-14), we have portrayed<br />
two men, one who is wholly ignorant of his need of God’s mercy, and the other who<br />
hopes only in God’s mercy.<br />
a. The Pharisee is comfortable with himself. In fact he boasts in a personal sense of<br />
well-being <strong>that</strong> others have not attained.<br />
(1) His posture as a religious dignitary suggests <strong>that</strong> the word “mercy” is part of<br />
his everyday vocabulary, though remote from personal experience.<br />
(2) His mock confession, “I thank Thee,” v. 11, his perversion of sovereign<br />
grace, must be interpreted as, “I congratulate myself.”<br />
(3) His definition of sin, v. 16b, is certainly biblical. His condemnation of sin is<br />
severe, though it is exclusively directed towards others.<br />
(4) His appreciation of personal guilt is at best suppressed and at worst<br />
calloused. He is insensitive to pangs of personal corruption and the torments<br />
of his fallen nature.<br />
b. The tax-gatherer also prays, but he appears as a man with low self-esteem who is<br />
greatly, even visibly, physically troubled. He speaks of his need of mercy with<br />
trembling and desperation.<br />
(1) His posture is <strong>that</strong> of a broken, subdued man. His body shakes as he strikes<br />
his chest with deep remorse. He bemoans his condition, and so does the<br />
critical world around him.<br />
(2) His confession leaves no doubt as to his estimate of his problem, “God, be<br />
merciful to me, the [emphasis added] sinner,” v. 13. Like Paul, he sees himself<br />
as the “chief of sinners” (I Tim. 1:15).<br />
(3) However this man knows something of the true nature of God since he<br />
pleads, “God, be merciful [ , hilaskomai, be propitious, kindly<br />
disposed] to me, the sinner.” He implores God <strong>that</strong> He be mercifully inclined<br />
toward him and so heal the present miserable breach <strong>that</strong> his sin has caused.<br />
(4) This man is certainly aware of his guilt before God and consequent need of<br />
grace. But more than this, he is in agony of soul in his present condition.<br />
Being so tormented, he urgently needs God’s relief from this misery, which<br />
deliverance is distinctively called “mercy.”
96<br />
THE ATTRIBUTES OF GOD<br />
(5) This man, having cried to God for mercy [a propitious, kindly disposition],<br />
“went to his house justified [ , dikaioō] rather than the other,” v. 14.<br />
The legal language here describes relief being brought to an unrighteous soul.<br />
2. When David sinned in numbering <strong>Israel</strong>, he cried out in anguish of soul,<br />
“I am in great distress. Let us now fall into the hand of the Lord for His mercies are<br />
great, but do not let me fall into the hand of man” (II Sam. 24:14). Only Jehovah’s<br />
mercy, based upon the presupposition <strong>that</strong> He has been offended, can relieve a soul in<br />
agony. When man is offended, he tends to extract vengeance rather than offer mercy.<br />
B. THE MERCY OF GOD DIRECTED TOWARD MAN IN DISTRESS<br />
1.<br />
2.<br />
1. Mercy is essentially God’s relieving love poured out upon man in deep misery and<br />
trouble. Such affliction is spiritually rooted in the soul, though physical consequences<br />
are to be expected (Ps. 31:9-10; 32:3-4). Hence, when God’s mercy relieves the soul, it<br />
may be expected <strong>that</strong> there will be attending physical benefits (Ps. 30:1-2; 107:19-20).<br />
a. In the Old Testament mercy is God’s practical exhibition of loving-kindness, ,<br />
cheçed (Ps. 86:14-15; 136:1-26), which ought to be evident in His children. It also<br />
means practical pity and compassion, , râcham (Isa. 47:6; 49:10, 13).<br />
(1) By way of illustration, in a sermon based upon Hosea 5:15, Jonathan<br />
Edwards declares, “<strong>that</strong> it is God’s manner to make men sensible of their<br />
misery and unworthiness before he appears in his mercy and love to them. . .<br />
. The mercy of God, which he shows to a sinner when he brings him home to<br />
the Lord Jesus Christ, is the greatest and most wonderful exhibition of mercy<br />
and love, of which men are ever the subjects.” 1 Edwards further draws from<br />
the life of Joseph to illuminate this point.<br />
(a) Joseph, before his great promotion in Egypt, languished in captivity for<br />
twelve years.<br />
(b) Joseph’s brothers, before being reconciled and cared for, suffered<br />
twenty-two years of guilty anguish in their souls.<br />
(c) Joseph’s father Jacob, before receiving gifts from his lost son and refuge<br />
in Egypt, also felt the sorrow of those arid twenty-two years.<br />
(2) David vividly describes the agony of his soul to which mercy answers. In<br />
vexation and distress he implores God for relief (Ps. 6:2-4; 31:9-13; 51:1, 8).<br />
b. In the New Testament mercy is similarly God’s compassion, , eleos, relief<br />
from distress, or “the outward manifestation of pity” 2 (Luke 1:72; Tit. 3:5).<br />
Jonathan Edwards, The Works of Jonathan Edwards, II, pp. 830-8.<br />
Vine, Unger, White, eds., Vine’s Expository Dictionary of Biblical Words, p. 403.
THE MERCY OF GOD<br />
(1) The parable of the Good Samaritan best pictures the physical, active aspect<br />
of mercy, and especially its communicable nature (Luke 10:30-37).<br />
(2) However, more often it refers to God’s mercy toward the sinner (Rom. 15:7-<br />
9; Tit. 3:5; I Pet. 1:3; 2:10).<br />
(3) Note <strong>that</strong> grace is God’s response to the sinner in his guilty rebellion,<br />
whereas mercy is God’s response to the sinner who suffers on account of his<br />
guilt and rebellion.<br />
2. Mercy may be more broadly understood in different categories.<br />
a. Arthur Pink describes three aspects of God’s mercy as follows: 3<br />
(1) General mercy, to all of His creation (Ps. 145:9).<br />
(2) Special mercy, to all of mankind (Matt. 5:45).<br />
(3) Sovereign mercy, to all heirs of salvation (Romans 9:15-16).<br />
b. There are distinctive qualities of God’s mercy:<br />
(1) Great mercy (I Kings 3:6).<br />
(2) Covenant mercy (Neh. 1:5).<br />
(3) Abundant mercy (Ps. 86:5).<br />
(4) Everlasting mercy (Ps. 103:17).<br />
(5) Tender mercy (Luke 1:78).<br />
(6) Rich mercy (Eph. 2:4).<br />
(7) Full mercy (Jas. 5:11).<br />
C. THE PSALMIST’S DELIGHT IN THE MERCY OF GOD<br />
3.<br />
1. John Calvin has well stated <strong>that</strong> the Psalms are, “an anatomy of all the parts of the<br />
soul.” At the same time, the chief response of the human authors is <strong>that</strong> of praise, and<br />
surely one of the leading themes <strong>that</strong> results in such praise is <strong>that</strong> of the mercy of God<br />
which relieves the miseries of the soul.<br />
a. The child of God repeatedly finds himself in trouble, in agony of soul, in distress,<br />
in torment, bodily discomforts (Ps. 38:1-12, 21-22).<br />
Arthur Pink, The Attributes of God, p. 73.<br />
97
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THE ATTRIBUTES OF GOD<br />
b. But God, who is known for His great mercies, His relieving aid and comfort, is<br />
both petitioned and praised (Ps. 40:1-3).<br />
c. Thus we have numerous references to God’s mercy, pity, compassion, even though<br />
in many places these actual terms are not used (Ps. 34:17-19; 146:7-9).<br />
2. The mercies of God meet every situation.<br />
a. In Psalm 25, consider how God’s mercy, vs. 6-7, answers to the following trials:<br />
(1) Ensnarement, v. 15.<br />
(2) Loneliness, v. 16.<br />
(3) Distress, v. 17.<br />
(4) Affliction, v. 18.<br />
(5) Violent hatred, v. 19.<br />
b. In Psalm 103, consider how God’s mercy, vs. 8-14, answers to the following trials:<br />
(1) Sin as a disease, v. 3.<br />
(2) Destruction as in a pit, v. 4.<br />
(3) Oppression, v. 6.<br />
c. In Psalm 109, consider how God’s mercy, vs. 21, 26, answers to the following<br />
trials:<br />
(1) Heartache, v. 22.<br />
(2) Fading strength and weakness, v. 24.<br />
(3) Condemnation and cursing, vs. 25, 28.<br />
3. According to Psalm 136, every situation is cause for thankfulness at the remembrance<br />
of God’s mercies.<br />
a. A mark of the true believer is not simply <strong>that</strong> he calls upon the mercies of God<br />
when in need, but rather he recognizes them as having already been received, and<br />
consequently is thankful (Ps. 63:6-8; 107:19-22; 111:4).<br />
b. Psalm 136, sometimes called “The Great Hallel (Praise) Psalm,” because of its<br />
antiphonal (alternating response) form, <strong>should</strong> in fact be called, “The Great<br />
Mercy Psalm.” All of the twenty-six verses conclude, “For His loving-kindness<br />
(mercy KJV) is everlasting.” Especially notice the major divisions of God’s mercy:<br />
(1) God’s mercies evidenced in creation are cause for thanksgiving, vs. 1-9.
THE MERCY OF GOD<br />
(2) God’s mercies evidenced in redemption are cause for thanksgiving, vs. 10-22.<br />
(3) God’s mercies evidenced in providence are cause for thanksgiving, vs. 23-26.<br />
D. THE MERCY OF GOD EVIDENT IN THE LIFE OF THE BELIEVER<br />
4.<br />
1. The Son of God clearly expected true disciples to manifest mercy and compassion<br />
(Matt. 9:13; 12:7; 23:23; Luke 10:25-37).<br />
2. God’s election of sinners is productive of mercy (Col. 3:12-13).<br />
a. Our election is unto the fruit of the Spirit, v. 12.<br />
(1) Election essentially speaks of purest mercy (Rom. 9:15-16).<br />
(2) Election is evidenced by mercy. Compassion declares our parentage. It gives<br />
visible proof <strong>that</strong> we as branches have been grafted into the merciful and lifegiving<br />
Vine (John 15:16).<br />
(3) Election, according to sovereign mercy, is identified by reassuring graces,<br />
including mercy (II Pet. 1:5-10; Jude 1-2, 20-23).<br />
b. Our example as God’s elect is the Lord Jesus Christ, v. 13.<br />
(1) He is a tender shepherd (Is. 40:11; Luke 15:5).<br />
(2) He is a compassionate physician (Matt. 14:14).<br />
(3) He is a burden-bearing Savior (Phil. 2:1-2).<br />
(4) He is a merciful High Priest (Heb. 4:14-15).<br />
3. The authentic believer is directed by the principle of mercy rather than judgment (Jas.<br />
2:12-13).<br />
a. Mercy <strong>should</strong> regulate judgment (Hab. 3:2), v. 12.<br />
b. For the merciless there is only judgment, v. 13.<br />
4. By way of illustration, Thomas Goodwin exhorts us: “You <strong>that</strong> have received this<br />
mercy from God, show mercy to others. Use all <strong>that</strong> is within you so as to endeavor to<br />
beget men to God. Though God alone does it, yet he uses means; though means<br />
contribute nothing, yet God uses them as the clay to open the eyes. Have you a friend<br />
who lives with you, perhaps a student or brother who is unconverted? Oh, if you have<br />
received mercy from God, endeavor to bring them in to obtain like mercy with<br />
yourself.” 4<br />
Thomas Goodwin, The Works of Thomas Goodwin, VI, p. 415.<br />
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A. INTRODUCTION<br />
1<br />
CHAPTER IX<br />
THE SOVEREIGNTY OF GOD<br />
1. The essential required attitude of submission to God’s sovereignty<br />
From the outset, while this glorious attribute has resulted in both revival blessing and<br />
contention amongst sincere Christians, let it be pointed out <strong>that</strong> the resolution of such<br />
a controversy is to be found, not so much in reasoned understanding as in submission.<br />
The fundamental issue is whether a person will yield to God’s inscrutable ways<br />
without demanding an answer to his every question.<br />
a. By way of illustration, in a sermon entitled, God’s Sovereignty in the Salvation of<br />
Men, Jonathan Edwards declares:<br />
Let us, therefore, labor to submit [emphasis added] to the sovereignty of God. God<br />
insists, <strong>that</strong> his sovereignty be acknowledged by us, and <strong>that</strong> even in this great<br />
matter, a matter which so nearly and infinitely concerns us, as our own eternal<br />
salvation. This is the stumbling-block on which thousands fall and perish; and if we<br />
go on contending with God about his sovereignty, it will be our eternal ruin. It is<br />
absolutely necessary <strong>that</strong> we <strong>should</strong> submit [emphasis added] to God, as our<br />
absolute sovereign, and the sovereign over our souls; as one who may have mercy on<br />
whom he will have mercy, and harden whom he will [Rom. 9:18]. 1<br />
b. The Book of Job likewise illustrates this principle. Although Job strenuously<br />
maintains his own righteousness, even to the point of accusing God, by<br />
implication, of wrongdoing (Job 40:6-8), yet to the very end he does not receive<br />
from God an explanation concerning his sufferings and trials, including the role of<br />
Satan. What is it <strong>that</strong> causes Job’s frustration, when unjustly and slanderously<br />
accused by his friends, to give way to submissive, humble resignation? It is not the<br />
vindication of Job’s character, but the humiliation <strong>that</strong> results from an<br />
overwhelming description of God’s transcendent ways, especially concerning His<br />
wisdom and sovereignty. Both the revelation presented by Elihu (Job 34-37), and<br />
supremely <strong>that</strong> of God <strong>Him</strong>self (Job 38:41), completely subdue Job to the point<br />
where his submission is unconditional. Consider <strong>that</strong> Job’s problem is resolved,<br />
not so much by a logical explanation as his yielding to God’s unimpeachable, holy<br />
omnipotence (Job 40:3-5; 42:1-6). The end result is reconciliation with God, and<br />
greater blessing and contentment than before (Job 42:10-17).<br />
c. The great argument of Paul in Romans 9:18-20 finds its resolution, not in a<br />
factual, reasoned explanation concerning a seeming paradox, and antinomy, but<br />
rather in the rightful submission of man, as a creature, to his sovereign Creator.<br />
Jonathan Edwards, The Works of Jonathan Edwards, II, p. 854.
THE ATTRIBUTES OF GOD 101<br />
(1) In v. 18, God’s unconditional sovereignty over man is asserted according to<br />
His sole determination. He dispenses mercy and judgment with<br />
discrimination according to His own good pleasure <strong>that</strong> at the same time<br />
excludes the consideration human merit. Man has no part in the<br />
determination of his eternal destiny. God’s action is unilateral toward Jacob<br />
and Esau, indeed before they were born! (Rom. 9:10-11).<br />
(2) In v. 19, a strong objection is raised by an imagined opponent. If God is so<br />
absolutely sovereign in determining our eternal destiny, then why award man<br />
with praise or blame since he appears to have no autonomous or<br />
contributory part in the matter? Therefore the implication is <strong>that</strong> man, under<br />
duress from the divine will, cannot be held accountable for his actions and<br />
thus <strong>should</strong> not be chargeable with guilt since it is God who alone determines<br />
his moral course. Hence, an explanation is demanded.<br />
(3) In v. 20, and the following argument, a detailed and reasoned reply to v. 19<br />
is not given. Rather, the creature is called upon as clay to submit to the<br />
Creator as the potter. Explanation by God is not necessary. There is a suggestion<br />
of impudence on man’s part: “On the contrary, who are you, O man,<br />
who answers back to God? The thing molded will not say to the molder,<br />
‘Why did you make me like this,’ will it?” As Murray comments, the appeal<br />
here is to “the reverential silence which the majesty of God demands of us.” 2<br />
2. The basic contemporary importance of God’s attribute of sovereignty.<br />
a. A common objection to emphasis upon God’s sovereignty is <strong>that</strong> we are<br />
unbalanced in stressing it. After all, <strong>should</strong> not all of God’s attributes be taught<br />
with equal weight and emphasis?<br />
(1) From the perspective of knowing all about God, <strong>that</strong> is with regard to the<br />
totality of his attributes, this is a valid point. There are those who lopsidedly<br />
enthuse and promote the sovereignty of God more than His other<br />
characteristics. Yet we have already seen <strong>that</strong> God’s attribute of holiness is of<br />
fundamental importance, even in terms of its frequent mention in the Bible.<br />
(2) From the perspective of both the sovereignty of God and human<br />
responsibility, those who are eager to promote the former can, at the same<br />
time, be negligent in the promotion of the latter. That is, in telling the sinner<br />
<strong>that</strong> salvation is a work of sovereign grace, there can be neglect in pressing<br />
home the invitation and responsibility to believe, even as the Bible does.<br />
(3) From the perspective of sin in this universe and its captive power or<br />
sovereignty, the vital question concerns its confrontation with God’s<br />
sovereignty, and which realm of authority is triumphant. More particularly<br />
concerning man, having a degree of autonomy while at the same time being<br />
thoroughly polluted, yet does the sovereignty of God extend over him in<br />
every way, particularly with regard to his salvation? This is a vital matter!<br />
2 John Murray, The Epistle to the Romans, II, p. 31.
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THE SOVEREIGNTY OF GOD<br />
(a) Lucifer’s desire was to be independently sovereign, to be equal with<br />
God: “I will ascend above the heights of the clouds; I will make myself<br />
like the Most High” (Isa. 14:14). Will he autonomously prevail? The<br />
Bible emphatically denies such a possibility.<br />
(b) At the Garden of Eden, the serpent’s appeal to Eve was <strong>that</strong> she and<br />
Adam would be as their Creator: “For God knows <strong>that</strong> in the day you<br />
eat from it [the forbidden fruit of the tree of life] your eyes will be<br />
opened, and you will be like God, knowing good and evil” (Gen. 3:5).<br />
Yet the sovereignty of God will prevail over this rebellion (Gen. 3:15).<br />
(c) Hence, while fallen man may be jealous of many of God’s attributes,<br />
e.g. omniscience, yet it is <strong>that</strong> perfection of sovereignty <strong>that</strong> he especially<br />
craves for, <strong>that</strong> is sovereign autonomy apart from God.<br />
1) In Psalm 2:1-3, the nations feverishly plan to beak away from<br />
God’s fetters, to cast aside His cords of sovereign restraint. In<br />
particular, there is frantic opposition to God’s “Anointed<br />
Messiah” (Luke 19:14; Acts 4:25-27).<br />
2) By way of application, in young and old alike there is <strong>that</strong><br />
inclination by nature to shed the restraining ties of God’s sovereign<br />
righteousness (Jer. 14:10). Sinful mankind is racially prodigal. Yet<br />
God is sovereign and able to save a rebel like Paul (Gal. 1:13-16).<br />
(4) By way of illustration, Arthur Pink, in devoting a whole book to the subject<br />
of God’s sovereignty, makes the following defense:<br />
Probably 95 per cent. of the religious literature of the day is devoted to a<br />
setting forth of the duties and obligations of men. The fact is <strong>that</strong> those who<br />
undertake to expound the responsibility of man are the very writers who have<br />
lost ‘the balance of truth’ by ignoring, very largely, the Sovereignty of God. It<br />
is perfectly right to insist on the responsibility of man, but what of God? - has<br />
He no claims, no rights? A hundred such works as this are needed, ten<br />
thousand sermons would have to be preached throughout the land on this<br />
subject, if “the balance of truth” is to be regained. The “balance of truth” has<br />
been lost, lost through a disproportionate emphasis being thrown on the<br />
human side, to the minimizing, if not the exclusion, of the Divine side. We<br />
grant <strong>that</strong> this book is one-sided, for it only seeks to deal with one side of the<br />
truth, and <strong>that</strong> is the neglected side, the Divine side. 3<br />
b. The sovereignty of God is of far-reaching importance insofar as other doctrines<br />
and activities are concerned.<br />
(1) God and man. Is man autonomous in relation to God, or does God have full<br />
authority over man <strong>that</strong> includes his intellect, will, and emotions?<br />
(2) Salvation. Is it a cooperative, bilateral work between God and man, or a<br />
totally sovereign work of God upon man, granting repentance and faith?<br />
3 Arthur Pink, The Sovereignty of God, p. 11.
THE ATTRIBUTES OF GOD 103<br />
(3) Sanctification. Is Christian growth a collaborative work <strong>that</strong> maintains<br />
salvation, or a collaborative work resulting from secured salvation?<br />
(4) Church life and growth. Does God have no hands but our hands so <strong>that</strong> the<br />
building of local churches depends on feverish human activity, or does God<br />
build and add to His church in conjunction with faithful human activity?<br />
(5) Witnessing. Is it man campaigning for a dependent God so as to capture<br />
decisions and hence souls, like scalps, or is it God declaring his saving power,<br />
through man, in such a manner <strong>that</strong> His effectual gospel is glorified?<br />
c. The sovereignty of God is especially fundamental insofar as the practical<br />
manifestation of the Christian life is concerned.<br />
(1) It elevates our conception of God to a glorious level, which is productive of<br />
hope, confidence, worship, humility.<br />
(2) It repudiates salvation by works in any form, so <strong>that</strong> the believer is<br />
continually encouraged to walk with holy boldness under a panoply of<br />
sovereign grace (Rom. 8:31).<br />
(3) It guarantees the triumph of good over evil, both in my own life as a believer<br />
as well as in the world as a whole.<br />
(4) It results in greater Christian maturity along with consequent assurance (Phil.<br />
1:6).<br />
(5) It produces a genuine burden for authentic biblical witnessing, both in the<br />
fields of evangelism and missions (Matt. 28:18-20).<br />
(a) In evangelism, representative are the ministries of John Bunyan, George<br />
Whitefield, Edwards, C. H. Spurgeon, Asahel Nettleton, Martyn Lloyd-<br />
Jones, etc.<br />
(b) In missions, representative are the ministries of David Brainerd, William<br />
Carey, Henry Martyn, Adoniram Judson, Robert Murray M’Cheyne,<br />
George Muller, etc.<br />
3. The controversy surrounding God’s attribute of sovereignty.<br />
The contentious nature of God’s attribute of sovereignty also needs to be kept in<br />
historical perspective. It may surprise and quieten us when we discover exactly what<br />
notable and esteemed saints of the past believed, and even more importantly, why they<br />
believed it!<br />
a. John Wesley and George Whitefield.<br />
For a time there was a sharp division between John Wesley and George Whitefield<br />
over the sovereignty of God. Wesley’s Arminianism was at odds with Whitefield’s<br />
Calvinism! However, reconciliation did eventually take place so <strong>that</strong> Wesley
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THE SOVEREIGNTY OF GOD<br />
preached in London on November 18, 1770, a very affectionate memorial sermon<br />
following the death of Whitefield in Massachusetts; his text was Numbers 23:10,<br />
“Let me die the death of the righteous, and let my last end be like his!” Certainly<br />
God was pleased to bless the ministries of both men. However, this is not to<br />
suggest <strong>that</strong> the doctrinal issues involved were of little significance. For this<br />
reason, the following doctrinal exposition makes a decided commitment, not<br />
simply to the side of Whitefield, but rather to <strong>that</strong> predominant and expansive<br />
historic understanding of God’s sovereignty declared by Augustine, Tyndale,<br />
Luther, Calvin, Knox, Owen, Goodwin, Bunyan, Charnock, Manton, Henry,<br />
Edwards, Carey, Spurgeon, Warfield, Machen, Pink, Lloyd-Jones, Packer, etc.<br />
b. C. H. Spurgeon.<br />
In 1890, only two years before his death, C. H. Spurgeon proclaimed <strong>that</strong> he was<br />
certainly not immune from the antagonism of those who were averse to his<br />
straightforward preaching on the sovereignty of God. He boldly confesses:<br />
I have known men bite their lip and grind their teeth in rage when I have been<br />
preaching the sovereignty of God. . . . The doctrinaires of to-day will allow a God,<br />
but he must not be King: <strong>that</strong> is to say, they choose a god who is no god, and rather<br />
the servant than the ruler of men. We, however, declare on God’s behalf, <strong>that</strong> “it is<br />
not of him <strong>that</strong> willeth, nor of him <strong>that</strong> runneth, but of God <strong>that</strong> showeth mercy”;<br />
and at the sound of this doctrine they stamp their foot with rage. They would rob<br />
God of his crown, and leave him neither throne, nor will. This will not do for me;<br />
my heart delights to say, “It is the Lord: let him do what seemeth him good.”<br />
Whatsoever is his pleasure shall by my pleasure. Even if the Lord condemn me, I<br />
cannot say <strong>that</strong> he is unjust; but if he hath mercy upon me, I must ascribe it wholly<br />
to his free and sovereign grace. Rob not God of his sovereignty; but rejoice <strong>that</strong> the<br />
Lord reigneth and doeth as he wills. 4<br />
c. Hyper-Calvinism.<br />
This deviance from the biblical standard, a going beyond what the Bible teaches<br />
concerning God’s sovereign, electing grace, has manifested itself in two ways. First<br />
there is <strong>that</strong> emphasis, often born of new discovery, <strong>that</strong> must speak the truths of<br />
Calvinism at every breath, <strong>that</strong> relishes the slaughter of any hint of Arminianism,<br />
<strong>that</strong> cannot broach a biblical topic without zeroing in on the “five points,” and<br />
<strong>that</strong> sniffs “free-will-ism” at every hand. Second there is <strong>that</strong> stifling, hyperrationalistic<br />
limitation on evangelism which not only denies the free offer of the<br />
gospel, but also the warrant of unbelieving man in general to believe since he is<br />
“dead in trespasses and sins” (Eph. 2:1). Iain Murray succinctly states the<br />
problem, as Spurgeon vigorously opposed it, as follows: “These, then, are the four<br />
main points at which Spurgeon disagreed with Hyper-Calvinism - [1] its<br />
restriction of gospel invitations, [2] its failure to treat the word and promises of<br />
God as sufficient warrant for faith, [3] its minimizing of the place of human<br />
responsibility, [4] and its denial of any love in God except love to the elect.” 5<br />
4 C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, XXXVI, p. 416.<br />
5 Iain H. Murray, Spurgeon v. Hyper-Calvinism, p. 99. For a more historical description, refer to Peter Toon,<br />
The emergence of hyper-Calvinism in English Nonconformity, 1689-1765.
4. The scriptural doctrine of God’s sovereignty at a glance.<br />
a. Psalms 33:8-11.<br />
b. Isaiah 14:24-27; 43:11-13; 44:24-25; 46:9-11.<br />
c. Daniel 4:34-35.<br />
d. Luke 10:22.<br />
e. John 6:37, 44, 65.<br />
f. Acts 2:22-23, 47; 4:27-28; 13:48.<br />
g. Romans 8:28-30; 9:6-24; 11:33-36.<br />
h. I Corinthians 1:26-31.<br />
i. Ephesians 1:3-12.<br />
j. II Thessalonians 2:13-14.<br />
k. II Timothy 1:9-10; 2:24-25.<br />
THE ATTRIBUTES OF GOD 105<br />
B. GOD IS SOVEREIGN OVER ALL THAT COMES TO PASS (ORDINATION)<br />
1. By way of definition, it is common for God’s sovereignty and omnipotence to be<br />
understood interchangeably. However, Charnock plainly describes an important<br />
distinction between theses two terms.<br />
Omnipotence is his [God’s] physical power, whereby he is able to do what he will;<br />
dominion is his moral power, whereby it is lawful for him to do what he will. Among<br />
men, strength and authority are two distinct things. A subject may be a giant, and<br />
stronger than his prince. . . . As God is Lord, he hath a right to enact; as he is almighty, he<br />
hath a power to execute. His strength is the executive power belonging to his dominion.<br />
In regard to his sovereignty, he hath a right to command all creatures; in regard to his<br />
almightiness, he hath power to make his commands be <strong>obey</strong>ed, or to punish men for the<br />
violation of them. His power is <strong>that</strong> whereby he hath a right to subdue all creatures under<br />
him. 6<br />
a. God’s omnipotence is His absolute power as the Almighty (Ps. 62:11; 91:1-4; Isa.<br />
40:28).<br />
b. God’s sovereignty is His rightful dominion over all <strong>that</strong> is undergirded by His<br />
omnipotence (Dan. 4:34-35).<br />
6 Stephen Charnock, The Complete Works of Stephen Charnock, II, p. 407.
106<br />
THE SOVEREIGNTY OF GOD<br />
2. The “decree of God” is <strong>that</strong> term given to describe His determination of all things<br />
according to His eternal and wise purpose.<br />
a. The First London Confession Of Faith (Second Edition), published by seven<br />
Baptist congregations in 1646, declares: “God hath decreed in <strong>Him</strong>self, before the<br />
world was, concerning all things, whether necessary, accidental or voluntary, with<br />
all the circumstances of them, to work, dispose, and bring about all things<br />
according to the counsel of His own will, to His glory: (Yet without being the<br />
author of sin, or having fellowship with any therein) in which appears His wisdom<br />
in disposing all things, unchangeableness, power, and faithfulness in<br />
accomplishing His decree (Isa. 46:10; Eph.1:11; Rom. 11:33; Ps. 115:3; 135:6;<br />
33:15; I Sam. 10:9, 26; Prov. 21:6; Exod. 21:13; Prov. 16:33; Ps. 144; Isa. 45:7;<br />
Jer. 14:22; Matt. 6:28, 30; Col. 1:16-17; Num. 23:19-20; Rom. 3:4; Jer. 10:10;<br />
Eph. 1:4-5; Jude 4, 6; Prov. 16:4).” 7<br />
b. The Westminster Confession Of Faith (Presbyterian) published in 1647, declares<br />
in Chapter III: “God from all eternity did, by the most wise and holy counsel of<br />
his own will, freely and unchangeably ordain whatsoever comes to pass (Eph.<br />
1:11; Rom. 11:33; Heb. 6:17; Rom. 9:15, 18); yet so as thereby neither is God the<br />
author of sin (Jas. 1:13, 17; I John 1:5; Eccl. 7:29), nor is violence offered to the<br />
will of the creatures, nor is the liberty or contingency of second causes taken<br />
away, but rather established (Acts 2:23; Matt. 17:12; Acts 4:27-28; John 19:11;<br />
Prov. 16:33).” 8<br />
3. The evidence of Scripture for God’s all-encompassing decree.<br />
a. The definitive passage is Ephesians 1:11 where God, “predestined [us, the elect,<br />
redeemed, vs. 4, 7] according to His purpose [provqesi", prothesis, cf. v. 9] who<br />
works all things after the counsel/advice [boulhv, boulē, Acts 4:27-28; Heb. 6:17]<br />
of His will [qevlhma, thelēma, 1:9; 5:17; Gal. 1:4]” Other passages include Isaiah<br />
14:26-27; 46:9-11; Daniel 4:35.<br />
b. By way of explanation, Dr. Martyn Lloyd-Jones comments on Ephesians 1:11:<br />
No-one suggested to God <strong>that</strong> it might be good to do this or <strong>that</strong>. It was not only<br />
not suggested to <strong>Him</strong> by anyone else, it was not even suggested to God, as some<br />
have supposed, by reason of His foreknowledge whereby He saw <strong>that</strong> certain people<br />
were going to think and do certain things, in consequence of which His own<br />
thoughts were determined. Such an idea is a complete denial of what the Apostle<br />
teaches here. Everything is according to the counsel of His own will. He thought<br />
with <strong>Him</strong>self, He deliberated and meditated with <strong>Him</strong>self [in Triune relations]. The<br />
whole plan of salvation from beginning to end is exclusively of God, with nothing at<br />
all from the outside. Everything originates in God, everything comes out from God. I<br />
said at the beginning <strong>that</strong> we were considering high doctrine. 9<br />
7 The First London Confession Of Faith, 1646 Edition, pp. 1-2.<br />
8 Philip Schaff, ed., The Creeds of Christendom, III, p. 608.<br />
9 Martyn Lloyd-Jones, God’s Ultimate Purpose, p. 227.
c. The characteristics of God’s decree.<br />
THE ATTRIBUTES OF GOD 107<br />
(1) It encompasses such terms as “plan” (Isa. 14:26-27; Acts 2:23), “purpose”<br />
(Jer. 4:28; Acts 4:28), “counsel” (Jer. 23:18; Eph. 1:11), “good pleasure” (Is.<br />
53:10), “kind intention” (Eph. 1:5, 9), “ordinances” (Ps. 119:91), “statutes”<br />
(Jer. 31:35; 33:25).<br />
(2) It is known by His revelation in part, even progressively, but not in total<br />
(Deut. 29:29; Eph. 1:9).<br />
(3) It is especially related to certain other attributes.<br />
(a) God’s holy and gracious decree (II Tim. 1:9).<br />
(b) God’s eternal decree (Is. 46:9-10; Eph. 3:11).<br />
(c) God’s immutable decree (Job 23:13; Mal. 3:6).<br />
(d) God’s wise decree (Ps. 104:24).<br />
(4) It is inclusive of:<br />
(a) Stability of the physical universe (Ps. 119:89-91).<br />
(b) Circumstances of nations (Acts 17:26).<br />
(c) Length of human life (Job 14:5).<br />
(d) Good acts of men (Isa. 44:28; Eph. 2:10).).<br />
(e) Evil acts of men (Gen. 50:20; Prov. 16:4, 9; Luke 22:22; Acts 2:23;<br />
4:27-28; Rom. 9:17; Rev. 17:16-17).<br />
(f) Means as well as ends (Rom. 10:17; II Thess. 2:13).<br />
4. The evidence of reason for God’s all-encompassing decree.<br />
a. A. A. Hodge comments, “If one event is decreed absolutely, all events must<br />
therefore be determined with it. If one event is left indeterminate, all future events<br />
will be left in greater or less degrees indeterminate with it.” 10<br />
b. Loraine Boettner comments, “It is unthinkable <strong>that</strong> a God of infinite wisdom and<br />
power would create a world without a definite plan for <strong>that</strong> world. And because<br />
God is thus infinite His plan must extend to every detail of the world’s<br />
existence.” 11<br />
10 A. A. Hodge, Outlines of Theology, p. 205.<br />
11 Loraine Boettner, The Reformed Doctrine of Predestination, p. 20.
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5. Common objections to God’s all-encompassing decree.<br />
a. God is made to be the chargeable author of sin.<br />
(1) Yes, sin must be included in God’s decree (Prov. 16:4; Isa. 5:7). No, it is<br />
impossible for God to be the chargeable author of sin (I John 1:5). That is,<br />
God’s permission for sin to be a result of creaturely activity must be<br />
distinguished from his holy and good pleasure (Num. 11:4-6, 18-20. 31-34;<br />
Ps. 78:27-31; 106:15; Acts 14:16; 17:29-30).<br />
(2) Whether one’s doctrinal conviction is Calvinistic or Arminian, the origin of<br />
sin is ultimately a mystery, even if we probe back of Adam and delve into the<br />
initial angelic fall. It seems best by far to declare this to be an antinomy<br />
(where two seeming opposite propositions are true in God’s reality) concerning<br />
God’s sovereign decree <strong>that</strong> includes sin and His unimpeachable holy<br />
character, rather than proposing man as having a God-given, untouchable<br />
freedom and autonomy <strong>that</strong> is in fact an abdication of sovereignty.<br />
(3) Berkhof comments, “For good and holy reasons He [God] renders these<br />
sinful acts certain, but He does not decree to work evil desires or choices<br />
efficiently in man. The decree respecting sin is not an efficient but a<br />
permissive decree, or a decree to permit, in distinction from a decree to<br />
produce, sin by divine efficiency.” 12<br />
(4) Other aspects of sin to be remembered are:<br />
(a) Sin has existed as a theoretical opposite as long as God has existed<br />
(Gen. 3:5).<br />
(b) Sin allows God to demonstrate His grace, without in any way excusing<br />
sin in this regard.<br />
(c) God is sovereign over sin, both with respect to its present dominion and<br />
its future banishment (Rom. 5:17-21; Rev. 20:7; 21:1-8).<br />
b. Man is properly restricted as a free, moral agent.<br />
(1) The question of man’s freedom in relation to God’s sovereignty is dealt with<br />
more specifically later in this chapter. However, at this point it is imperative<br />
<strong>that</strong> man’s freedom be understood as being under God rather than<br />
independently alongside of God. Man’s freedom is real, but as we shall see,<br />
like all realms of freedom, even <strong>that</strong> of God, it is circumscribed. This means<br />
<strong>that</strong> man’s real freedom is circumscribed by the decree of a sovereign God.<br />
(2) Berkhof comments <strong>that</strong> the Bible<br />
12 Louis Berkhof, Systematic Theology, p. 108.<br />
clearly reveals <strong>that</strong> God has decreed the free acts of man, but also <strong>that</strong> the<br />
actors are none the less free and responsible for their acts (Gen. 50:19-20; Acts
THE ATTRIBUTES OF GOD 109<br />
2:23; 4:27-28). It was determined <strong>that</strong> the Jews and Gentiles <strong>should</strong> bring<br />
about the crucifixion of Jesus; yet they were perfectly free in their wicked<br />
course of action, and were held responsible for this crime. There is not a single<br />
indication <strong>that</strong> the inspired writers are conscious of a contradiction in these<br />
matters. They never make an attempt to harmonize the two. This may well<br />
restrain us from assuming a contradiction here, even if we cannot reconcile<br />
both truths. 13<br />
C. GOD IS SOVEREIGN OVER CREATION (ORIGINATION)<br />
1. The majestic proclamation of Genesis 1:1 <strong>should</strong> be sufficient in itself to establish<br />
God’s unqualified dominion over the work of His hands – “In the beginning God<br />
created the heavens and the earth”<br />
a. By force of logic, the Creator rules absolutely over His creation.<br />
(1) The creation owes its existence to its Creator.<br />
(2) The creation did not cooperate with or consent to the work of the Creator<br />
(Job 38:4-5).<br />
(3) The creation will never be equal to its Creator.<br />
(4) The creation is dependent upon its Creator<br />
b. Thus Charnock comments:<br />
When God himself makes an oration in defence of his sovereignty, his chief<br />
arguments are drawn from creation (Job 38:1-41; Ps. 89:11-12; 95:3-5; Isa. 44:21;<br />
Acts 17:23-28). The sovereignty of God naturally ariseth from the relation of all<br />
things to himself as their entire creator, and their natural and inseparable<br />
dependence upon him in regard of their being and well-being. . . . As soon as ever<br />
anything began to be a creature, it was a vassal to God as a lord. Every man is<br />
acknowledged to have a right possessing what he hath made, and a power of<br />
dominion over what he hath framed. 14<br />
c. Further Scripture support includes Nehemiah 9:6; Psalms 33-6-9; 18:1-6; Isaiah<br />
42:5-6; 45:18; Malachi 2:10; Revelation 4:11.<br />
2. Reason also tells us <strong>that</strong> if God did not create something, whether by direct or indirect<br />
means, then <strong>that</strong> something has an inherent independence from God <strong>that</strong> challenges<br />
His sovereignty. However, if God did create everything, then He is totally sovereign,<br />
unless He gives part of His sovereignty away, in which case He is no longer fully<br />
sovereign. Some suggest <strong>that</strong> God has indeed given away part of His sovereignty to<br />
man, allowing him to be autonomous and beyond divine interference. However, we<br />
suggest <strong>that</strong> this results in God ceasing to be fully God.<br />
13 Ibid., p. 106.<br />
14 Charnock, Works, II, p. 411.
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3. What response then <strong>should</strong> this foundational truth produce in man?<br />
a. The profoundest humility, as with Job (Job 38:1-6; 40:3-5), born of a yielding to<br />
God’s unqualified, rightful reign over His total creation.<br />
b. The strongest aversion to any suggestion, especially evolutionary theory, <strong>that</strong> this<br />
universe is a product of mindless chance plus eons of time.<br />
c. The sobering reality of man’s inescapable accountability before God (Rom. 1:20)<br />
<strong>that</strong> is in full harmony with His sovereignty.<br />
D. GOD IS SOVEREIGN OVER PROVIDENCE (PRESERVATION)<br />
1. God’s providence is His “provide-ence,” <strong>that</strong> is His government, administration,<br />
sustenance and maintenance of all of His creation. “Your righteousness is like the<br />
mountains of God; your judgments are like a great deep. O LORD, You preserve man<br />
and beast” (Ps. 36:6).<br />
a. For God to create, but not to preserve and maintain, is to give grounds for the<br />
charges of negligence and indifferent concern, especially with regard to <strong>that</strong> which<br />
He designated, with divine satisfaction, as being “very good” (Gen. 1:31). The<br />
result would be a creation <strong>that</strong> gives way to dismay and despair since it can have<br />
no confidence in succor from its Creator.<br />
b. Arthur Pink asks us to ponder a world void of God’s continuing government.<br />
Suppose <strong>that</strong> God created the world, designed and fixed certain laws (which men<br />
term ‘the laws of nature’), and <strong>that</strong> He then withdrew, leaving the world to its<br />
fortune and the outworking of these laws. In such a case, we <strong>should</strong> have a world<br />
over which there was no intelligent, presiding Governor, a world controlled by<br />
nothing more than impersonal laws - a concept worthy of gross Materialism and<br />
blank Atheism. . . . If there is nothing more than the laws of Nature regulating the<br />
wind, then, perhaps tomorrow, there may come a terrific tornado and sweep<br />
everything on the surface of the earth to destruction. What assurance have we<br />
against such a calamity? 15<br />
c. So for John Calvin, if God is Creator, He is also indivisibly the “everlasting<br />
Governor and Preserver - not only in <strong>that</strong> he drives the celestial frame as well as<br />
its several parts by a universal motion, but also in <strong>that</strong> he sustains, nourishes, and<br />
cares for, everything he has made, even to the last sparrow.” 16<br />
d. When Jesus Christ was accused of breaking the Sabbath because he healed a sick<br />
man on <strong>that</strong> day, he gave the astounding reply, “My Father is working until now,<br />
and I Myself am working” (John 5:17). In other words, just as the Father<br />
continues to administer and direct His creation, even on the Sabbath, so the Son<br />
15 Pink, Sovereignty of God, p. 31.<br />
16 John Calvin, Institutes of the Christian Religion, I:XVI:1.
THE ATTRIBUTES OF GOD 111<br />
of God jointly administers the universe (Heb. 1:3), even on the Sabbath with acts<br />
of mercy (John 5:1-10).<br />
2. Hence, God sovereignly cares for His creation with the same executive power <strong>that</strong><br />
brought all things into existence. Further, His sovereign government at all times<br />
incorporates those perfections of righteousness, goodness, and wisdom. For Strong, this<br />
sovereign administration may be described according to various categories, as<br />
follows: 17<br />
a. God’s general providential government over His creation.<br />
(1) Over the universe at large (Ps. 103:19; Dan. 4:35; Eph. 1:11).<br />
(2) Over the physical world (Ps. 104:10-22; 135:6-7; Nah. 1:3-).<br />
(3) Over the brute creation (Ps. 104:21-28; Matt. 6:26; 10:29).<br />
(4) Over national affairs (Job 12:23; Ps. 22:28; Dan. 4:17, 34-36).<br />
(5) Over man’s birth and destiny (I Sam. 16:1; Ps. 139:16; Jer. 1:5).<br />
(6) Over outward successes and failures (Ps. 75:6-7; Luke 1:52).<br />
(7) Over the small and seeming accidental Prov. 16:33; Matt. 10:30).<br />
(8) In the protection of the righteous (Ps. 4:8; 5:12; Rom. 8:28).<br />
(9) In the supply of the saint’s needs (Gen. 22:8, 14; Phil. 4:19).<br />
(10) In ordering answers to prayer (Is. 64:4; Matt. 6:8, 32-33).<br />
(11) In the exposure and punishment of the wicked (Ps. 7:12-13; 11:6).<br />
b. God’s particular providential government over the actions of men.<br />
(1) Over men’s free acts (Ex. 12:36; I Sam. 24:18; Ps. 33:14-15; Prov. 16:1;<br />
19:21; 20:24; 21:1; Jer. 10:23; Ezek. 36:27; Phil. 2:13; Eph. 2:10; Jas. :13-<br />
15).<br />
(2) Over men’s good acts (Ps. 37:23; Isa. 44:28; Eph. 2:10).<br />
(3) Over men’s sinful acts (II Sam. 16:10; 24:1; Rom. 11:32; II Thess. 2:10-12).<br />
This government may be further understood as:<br />
(a) Preventative, <strong>that</strong> is concerning the restriction of sin (Gen. 20:6; 31:24;<br />
Ps. 19:13; Hos. 2:6).<br />
17 Augustus Strong, Systematic Theology, pp. 421-5.
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(b) Permissive, <strong>that</strong> is concerning the allowance of sin (Ps. 81:12-13; Is.<br />
53:4, 20; Hos. 4:17; Acts 1:16; Rom. 1:24; 3:25).<br />
(c) Directive, <strong>that</strong> is concerning the ordering or channeling of sinful acts<br />
(Gen. 50:20; Ps. 76:10; Isa. 10:5; Acts 4:27-28).<br />
(d) Determinative, <strong>that</strong> is concerning the limitation of sinful acts (Job 1:12;<br />
2:6; Ps. 124:2; I Cor. 10:13; Rev. 20:2-3).<br />
3. For the child of God, great comfort and confidence is derived from this truth.<br />
a. To Noah and his descendants was given the promise of regularity concerning<br />
seasons and the availability of food (Gen. 8:22).<br />
b. To David was given the assurance <strong>that</strong>, “I have been young, and now I am old; yet<br />
I have not seen the righteous forsaken, or his descendants begging bread” (Ps.<br />
37:25).<br />
c. To the disciple of the Lord Jesus Christ is given the promise of providential care in<br />
both the material and spiritual realms.<br />
(1) Concerning his earthly needs, he has been sovereignly promised <strong>that</strong> “all<br />
these things shall be added to you” (Matt. 6:33).<br />
(2) Concerning his heavenly requirements, he has been sovereignly promised <strong>that</strong><br />
“God shall supply all your needs according to His riches in glory in Christ<br />
Jesus” (Phil. 4:19).<br />
E. GOD IS SOVEREIGN OVER REDEMPTION (SALVATION)<br />
1. Introduction.<br />
a. Thus far, our study of God’s sovereignty over the realms of creation and<br />
providence has probably not generated sharp or heated disagreement. However,<br />
now <strong>that</strong> we commence a study of God’s sovereignty with regard to man’s<br />
salvation, history indicates <strong>that</strong> a different prospect awaits us. The plain fact is<br />
<strong>that</strong> within the range of all of God’s attributes, no aspect of His being is more<br />
liable to produce controversy than <strong>that</strong> of His sway and dominion over the<br />
salvation of man.<br />
(1) Religious men in general will readily confess God’s absolute sovereignty in<br />
creation. After all, by force of logic, when God first created He must have<br />
been totally sovereign since He alone was present. But why does religious<br />
man become disturbed when confronted with God’s sovereignty over him as<br />
an individual in the present? Does such truth of God’s dominion threaten his<br />
claims to autonomy, personal determination, sovereignty?<br />
(2) Further consider, why is it <strong>that</strong> modernism and liberalism within
THE ATTRIBUTES OF GOD 113<br />
Christendom in general never give serious place to a high view of God’s<br />
sovereignty? Could it be <strong>that</strong>, at its roots, modernism and liberalism, having<br />
a naturalistic, humanistic mindset, represent a revolt against God’s<br />
sovereignty over man (Ps. 2:1-3)?<br />
b. To help avoid uneasiness at this stage, the following introductory points are to be<br />
thoughtfully considered.<br />
(1) Remember <strong>that</strong> God’s sovereignty must not be divorced from His other<br />
attributes, especially those with a moral quality. Hence, he has a sovereignty<br />
<strong>that</strong> is regulated by His holiness, a sovereignty <strong>that</strong> is regulated by His<br />
goodness, and a sovereignty <strong>that</strong> is regulated by His grace.<br />
(2) Remember <strong>that</strong> this truth involves sovereign and rightful dominion over<br />
man, and not simply raw, indiscriminate omnipotence before man. This<br />
being so, the terms of salvation are His to determine; man as a sinner has<br />
absolutely no grounds for appeal except grace and mercy.<br />
(3) Let God be supremely God, while acknowledging human limitation. Seek to<br />
understand sovereignty through His eyes, His perspective as the Creator and<br />
sustainer of all. Desire His vindication. Acknowledge the precedence of His<br />
rights over the vaunted rights of man.<br />
(4) Seriously consider the doctrine of man as a sinner. To what extent is he<br />
captive to inherited and actual sin? If man is thoroughly polluted, what effect<br />
does this have on his every desire and choice? Does fallen man as a race have<br />
any true desire for God and His glory?<br />
(5) Maintain an open mind concerning the Word of God. Be ready to learn<br />
something new. George Rawson has wisely written: 18<br />
We limit not the truth of God<br />
To our poor reach of mind,<br />
By notions of our day and sect,<br />
Crude, partial, and confined:<br />
No, let a new and better hope<br />
Within our hearts be stirred;<br />
The Lord hath yet more light and truth<br />
To break forth from His Word.<br />
2. The sovereignty of God over the condition of man.<br />
a. His state of innocence (uncontested holiness).<br />
(1) Man’s original righteousness, happiness, and dominion, were not self-<br />
18 The inspiration for these lines by George Rawson probably comes from John Robinson who, in giving a<br />
parting exhortation to the Pilgrim Fathers about to sail in the Mayflower from Leyden in 1620, declared, “He<br />
was very confident <strong>that</strong> the Lord had more truth and light yet to break forth out of His holy word.” Hugh<br />
Martin, ed., The Baptist Hymn Book Companion, p. 217.
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THE SOVEREIGNTY OF GOD<br />
generated (Gen. 1:26; 2:16).<br />
(2) Yet God maintains His dominion over man by giving him a level of freedom<br />
<strong>that</strong> is never independent of God. The actions of this freedom, while never<br />
being grounded in God’s direct causation, are yet never beyond His influence<br />
(Gen. 50:20).<br />
b. His state of pervasive depravity (soul corruption).<br />
(1) Man’s original sin and unrighteousness were self-generated, and thus<br />
inherited by the whole human race (Gen. 3:6; Rom. 5:12).<br />
(a) This depravity is comprehensive (Rom. 3:10-18).<br />
1) Inherited human soul disease is extensive, vs. 10-12.<br />
2) Inherited human soul disease is intensive, vs. 13-18.<br />
(b) This depravity is mortal (Eph. 2:1-3; Col. 2:13a).<br />
(c) This depravity is debilitating (John 6:44; Rom. 5:6).<br />
(d) This depravity is alienating (Eph. 2:12; Col. 1:21).<br />
(2) Yet God maintains His dominion over sinful man with a salvation <strong>that</strong> is<br />
greater in every dimension (Rom. 5:14-21).<br />
(a) This salvation is comprehensive.<br />
1) Human soul salvation is extensive (Rom. 3:22; 4:11).<br />
2) Human soul salvation is intensive (II Cor. 4:16; 5:17; Col. 1:27).<br />
(b) This salvation is immortal (I Cor. 15:53-54; II Tim. 1:10).<br />
(c) This salvation is regenerating (Jas. 1:18; I Pet. 1:3, 23).<br />
(d) This salvation is reconciling (II Cor. 5:18-19; Eph. 2:11-16; Col. 1:19-<br />
22).<br />
(3) Yet God maintains His dominion over sinful man with a judgment <strong>that</strong> is<br />
equitable (Ps. 96:13; Heb. 9:27).<br />
(a) He will justly save the repentant sinner (Rom. 3:26).<br />
(b) He will justly condemn the impenitent sinner (Rom. 1:28-2:2).<br />
c. His state of righteousness (gracious justification).<br />
(1) The justified sinner is judicially regarded as righteous for Jesus Christ’s sake<br />
(Rom. 4:5; Phil. 3:9), yet he is to progressively attain practical righteousness
THE ATTRIBUTES OF GOD 115<br />
using appointed means of grace (Heb. 12:14; II Pet. 3:18).<br />
(2) The justified sinner is adopted, as a child through grace, into the family of<br />
God (Gal. 4:4-7; I John 3:1). As such he is expected to live actively,<br />
responsibly, <strong>that</strong> is to “watch and pray” (Matt. 26:41), “walk” (Eph. 2:5, 8),<br />
“wrestle” (Eph. 6:12), “be alert” (I Thess. 5:6), “fight” (I Tim. 6:12), “run”<br />
(Heb. 12:1).<br />
(3) Yet God remains sovereign over His children in both the cultivation and<br />
production of “the fruit of righteousness which comes through Jesus Christ”<br />
(Phil. 1:11).<br />
(a) “But by His doing you are in Christ Jesus, who became to us wisdom<br />
from God, and righteousness and sanctification, and redemption” (I<br />
Cor. 1:30).<br />
(b) “For we are His workmanship, created in Christ Jesus for good works,<br />
which God prepared beforehand, <strong>that</strong> we <strong>should</strong> walk in them” (Eph.<br />
2:10).<br />
(c) “Work out your salvation [outwardly express and manifest it] with fear<br />
and trembling; for it is God who is at work in you, both to will and to<br />
work for His good pleasure” (Phil. 2:12-13).<br />
d. His state in eternity (either glory or gloom).<br />
(1) The resurrection of life (John 5:29a).<br />
(a) The child of God shall inherit “glory” (Rom. 8:18, 29-30), “impeccable<br />
holiness” (Eph. 5:25-27; Jude 24), “completion” (Phil. 1:6), “entire<br />
sanctification” (I Thess. 5:23).<br />
(b) But to Jesus Christ has been given sovereignty over the gates of heaven<br />
(Matt. 25:21, 23; John 1:2-3).<br />
(2) The resurrection of judgment (John 5:29b).<br />
(a) The child of Satan shall inherit “gloom” (Matt. 21:30), “eternal<br />
punishment” (Matt. 25:45-46), “torment and agony” (Luke 16:19-26),<br />
“the lake of fire” (Rev. 20:15).<br />
(b) But to Jesus Christ has been given sovereignty over the gates of hell<br />
(Matt. 7:21-23; 16:18; Luke 13:23-28).<br />
3. The sovereignty of God over the will of sinful man.<br />
a. The limitations of human freedom.<br />
(1) Contrary to popular opinion, man is not able to fulfill his boast, “I can do<br />
what I like.” Like a toddler in a play-pen, man only has freedom with limits.<br />
Like a train set upon railway lines, man only has freedom to go in certain
116<br />
THE SOVEREIGNTY OF GOD<br />
directions.<br />
(a) He is not free to fly unaided, to walk on four legs, to live without<br />
sleeping, to regenerate lost limbs.<br />
(b) He is not free in society to murder, to slander, to be exempt from<br />
paying taxes, to break the law without consequences.<br />
(c) He is not free to live as his innocent first parents, Adam and Eve. Why?<br />
Because his loss of innocence has rendered him captive to sin, just as a<br />
man freely jumping into a pit is yet unable to escape from <strong>that</strong> same pit.<br />
(2) Even God is not absolutely free. He does not have the capacity to sin or deny<br />
<strong>Him</strong>self (II Tim. 2:13; Jas. 1:13; I John 1:5). God is free to act only according<br />
to the limits of His infinitely holy and immutable nature.<br />
(3) Freedom in man is primarily established according to the set of his nature<br />
and not the availability of real options. Place before a lion the options of red<br />
meat and chocolate cake and it will be evident <strong>that</strong> his nature determines a<br />
clear preference, even though a most obvious option is present.<br />
(4) Which of the following four freedoms does man presently have?<br />
(a) Freedom as an agent without restraint by external, coercive forces? Yes,<br />
for man is not subject to outward constraint. He inwardly originates<br />
free acts.<br />
(b) Freedom as a sinner by nature? Yes, in <strong>that</strong> man may freely choose<br />
within the arena of his sinful disposition between sinful alternatives<br />
(John 8:34; Rom. 6:16-17). Man has the freedom of the pigsty.<br />
(c) Freedom in a state of moral neutrality or equilibrium? No, since man as<br />
a sinner is not in a state of moral equipoise. Man is biased and inclined<br />
towards evil. Man’s soul is polluted; his appetite is predisposed toward<br />
sin; he has no taste for God’s righteousness, and in the smorgasbord of<br />
life will never choose it.<br />
(d) Freedom to conform to God’s standard of righteousness? No, if he<br />
remains a child of this world. But yes, if through conversion as a “new<br />
species” (II Cor. 5:17) he becomes “a slave of righteousness” (Rom.<br />
6:18).<br />
b. The biblical perspective of human freedom.<br />
(1) Man’s freedom is always under the sovereignty of God.<br />
(a) Erroneous views concerning human autonomy (self-law) and freedom<br />
have led even evangelical Christians to declare <strong>that</strong> God regards the<br />
human will, assumed to be “free,” as sacrosanct, untouchable, and<br />
beyond influence. This is represented by a famous preacher’s evangelistic<br />
appeal: “You come to Christ now. God cannot do any more for
THE ATTRIBUTES OF GOD 117<br />
you. You must now choose Christ through an act of your will.”<br />
1) It is to be expected <strong>that</strong> the unbelieving world will be quick to<br />
claim autonomy through “free-will.” But when Christians uphold<br />
similar human autonomy, especially in the realm of evangelism,<br />
<strong>that</strong> is of the natural man having a state of moral neutrality with<br />
the ability to choose either good or bad, Christ or sin, then they<br />
reflect a shallow understanding of man’s thorough captivity to sin,<br />
his consequent impotence, and God’s sovereignty.<br />
2) It is claimed <strong>that</strong> for a response of faith and love toward God to be<br />
genuine, such a choice must be between at least two genuinely<br />
possible options, namely faith and love or unbelief and enmity.<br />
However, does God need this capacity for free-will in order <strong>that</strong><br />
His love might be genuine? If this were the case then He must<br />
retain the real possibility of His committing sin through free<br />
choice, of His making a reversal concerning His covenant promises<br />
through free-will. Of course this cannot be. Though it is<br />
undoubtedly impossible for God to sin, yet there is not a lack of<br />
genuineness in His acts of righteousness and love.<br />
(b) God’s will does not merely operate alongside of man’s will, but over it.<br />
God’s will is accomplished whether man cooperates or not. Man’s will<br />
must be subordinate to God’s will or else God is not God (Prov. 21:21;<br />
Isa. 29:16; 45:9; 46:8-11).<br />
1) Yet God does not violate or abuse man’s will. He does not force an<br />
unwilling man to enter heaven. Rather He draws and influences<br />
sinners with strong cords of grace and power (Acts 9:1-9). When a<br />
sinner’s heart is converted, the unwilling becomes most willing.<br />
2) Even Satan has freedom (I Pet. 5:8), yet it is limited according to<br />
God’s greater freedom and sovereignty over him (Job 1:6-12).<br />
3) According to the Bible, God is fully sovereign over man. At the<br />
same time man has freedom under God, and thus is never free from<br />
God.<br />
(2) Man’s freedom as a sinner is always under the sovereignty of God.<br />
(a) The Word of God describes the freedom of the man of this world as<br />
slavery to sin (John 8:34), concerning which only the sovereign grace of<br />
God can deliver him from (Rom. 6:17).<br />
1) Fallen man has no innate capacity to will divine righteousness<br />
(John 6:44, 64-65; 8:34; Rom. 5:6; I Cor. 2:14; Gal. 4:3; Col.<br />
2:13).<br />
2) Although the natural man “walks according to the course of this<br />
world,” yet he is “dead in trespasses and sins” before God (Eph.<br />
2:1-3).
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3) By way of illustration, man has the freedom of the City of<br />
Destruction and Vanity Fair in John Bunyan’s The Pilgrim’s<br />
Progress, while having no desire to set out on pilgrimage for the<br />
Celestial City. The swill of Satan’s pigsty is preferable to God’s<br />
green pastures. Man is as incapable of purifying his sinful<br />
character as is the leopard of changing his spots or the Ethiopian<br />
the color of his skin (Jer. 13:23).<br />
(b) Man’s only hope of salvation is for God to sovereignly, graciously,<br />
particularly effect a change of will from bondage to liberty (John 1:13;<br />
Rom. 8:21; 9:16; Phil. 2:12-13; Jas. 1:18).<br />
1) He needs to be spiritually raised from the dead (John 11:43; Eph.<br />
2:4-10).<br />
2) He needs to be spiritually reborn through regeneration (John 3:3-8;<br />
Tit. 3:3-6).<br />
3) He needs the gift of repentance and faith (Luke 22:31-32; Acts<br />
5:31; 11:18; 16:14; Eph. 2:8-9; II Tim. 2:24-25).<br />
(3) Man’s freedom as a Christian is always under the sovereignty of God.<br />
(a) He has been set free from captivity to sin and now lives as a new man,<br />
temporarily residing in an old, crumbling shell of decaying flesh (Rom.<br />
6:6; 7:22; 8:15; II Cor. 3:16-17; 4:16; Gal. 2:4; 5:1, 13; Eph. 4:24; Col.<br />
3:10).<br />
1) Being free, he yet experiences conflict with his body or vehicle of<br />
flesh (Rom. 7:24-25; 8:23; Gal. 4:29; 5:17).<br />
2) Being free, he is both wedded and subject to Christ to the end <strong>that</strong><br />
he might be fruitful (Rom. 7:4). This subjection is obedience to the<br />
Spirit of Christ (Rom. 8:9-14; Gal. 5:16, 25).<br />
(b) He shall be perfectly set free, living as a new man in a new and glorious,<br />
incorruptible body (I Cor. 15:51-54; II Cor. 5:2; Phil. 3:20-21; Rev.<br />
21:3-4).<br />
c. The historic perspective on human freedom.<br />
(1) The following notable Christians have all held in common the biblical<br />
doctrine <strong>that</strong> the freedom of unregenerate man is limited to the sphere of his<br />
sinful nature. They deny <strong>that</strong> all men have an intrinsic capacity or<br />
autonomous freedom of will to respond to saving grace. They affirm <strong>that</strong><br />
only sovereign grace can save the individual sinner through the renewal of his<br />
soul and will.
THE ATTRIBUTES OF GOD 119<br />
(a) Aurelius Augustine, 354-530 AD. Refer to his Treatise on Grace and<br />
Free-Will, and The Enchiridion, Ch. XXXII, where he inquires: “Why<br />
are we taught to pray for our enemies (Matt. 5:44), who are plainly<br />
unwilling to lead a holy life, unless <strong>that</strong> God may work willingness in<br />
them?” Works, IX, p. 199.<br />
(b) Martin Luther, 1483-1546. In his Bondage of the Will, the German<br />
reformer strenuously upholds the incapacitating corruption of the<br />
human will.<br />
So you see [Erasmus] <strong>that</strong> free choice is completely abolished by this<br />
passage (Rom. 3:9-18), and nothing good or virtuous is left in man, since<br />
he is flatly stated to be unrighteous, ignorant of God, a despiser of God,<br />
turned aside from him, and worthless in the sight of God. . . . . In short,<br />
the reign of Satan in men could not have been described in fewer or more<br />
expressive terms than by this saying <strong>that</strong> they are ignorant of God and<br />
despisers of God. That [is an omen of] betokens unbelief, it betokens<br />
disobedience, sacrilege, and blasphemy toward God; it betokens cruelty<br />
and lack of mercy toward our neighbor; it betokens love of self in all the<br />
things of God and men. There you have a picture of the glory and power<br />
of free choice! 19<br />
Although he writes opposing the views of Erasmus, yet he thanks the<br />
Dutch humanist for raising such a vital issue since it touches the very<br />
nerve of the gospel of the grace of God. 20<br />
(c) John Calvin, 1628-1688. Like Luther, the French reformer establishes<br />
<strong>that</strong> the true doctrine of sin reveals man to be a slave to his corrupt<br />
nature. Refer to his Institutes of the Christian Religion, II:II:1-27. “Man<br />
does not choose by reason and pursue with zeal what is truly good for<br />
himself according to the excellence of his immortal nature; nor does he<br />
use his reason in deliberation or bend his mind to it. Rather, like an<br />
animal he follows the inclination of his nature, without reason, without<br />
deliberation.” 21<br />
(d) John Bunyan, 1628-1688. Unregenerate man is not free to embrace the<br />
saving things of the kingdom of Christ. “It is no error to say, <strong>that</strong> a man<br />
naturally has Will, and a Power to pursue his will, and <strong>that</strong> as to his<br />
salvation. But it is a damnable error to say, <strong>that</strong> he hath will and power<br />
to pursue it, and <strong>that</strong> in God’s way [emphasis added]. 22<br />
(e) Jonathan Edwards, 1703-1758. Freedom of the Will is perhaps his most<br />
acclaimed work. It declares <strong>that</strong> the direction of volition is established<br />
by the strongest motive or directive, which for unregenerate man is ever<br />
his sinful nature. “The subject [of the freedom of the will] is of such<br />
19 E. Gordon Rupp, Philip S. Watson, eds., Luther And Erasmus: Free Will And Salvation, pp. 300-301.<br />
20 Ibid.p. 333.<br />
21 John Calvin, Institutes of the Christian Religion, II, II, 26.<br />
22 John Bunyan, The Works of John Bunyan, II, p. 241, cf. p. 312.
120<br />
THE SOVEREIGNTY OF GOD<br />
importance, as to demand attention, and the most thorough<br />
consideration. Of all kinds of knowledge <strong>that</strong> we can ever obtain, the<br />
knowledge of God, and the knowledge of ourselves, are the most<br />
important.” 23<br />
(f) John Nelson Darby, 1800-1882. In a “Letter on Free-Will,” he declares<br />
<strong>that</strong> this popular notion only arises when sin is superficially perceived.<br />
“If Christ has come to save <strong>that</strong> which is lost, free-will has no longer<br />
any place.” 24<br />
(g) Charles Haddon Spurgeon, 1834-1892. In his sermon entitled “Free-<br />
Will - A Slave,” man is both legally and spiritually dead. Hence, his<br />
supposed “free-will” is the mythical liberty of a slave from which only<br />
Christ can emancipate.<br />
Any one who believes <strong>that</strong> man’s will is entirely free, and <strong>that</strong> he can be<br />
saved by it, does not believe the fall. As I sometimes tell you, few<br />
preachers of religion do believe thoroughly the doctrine of the fall, or else<br />
they think <strong>that</strong> when Adam fell down he broke his little finger, and did<br />
not break his neck and ruin his race. Why, beloved, the fall broke man up<br />
entirely. It did not leave one power unimpaired; they were all shattered,<br />
and debased, and tarnished. 25<br />
(2) What then is the point of this historic spectrum of doctrinal truth? It is to<br />
reinforce the fact <strong>that</strong> God’s sovereignty over the will of man inevitably<br />
means <strong>that</strong> God is sovereign over the redemption of man. Or as J. I. Packer<br />
writes:<br />
There is really only one point to be made in the field of soteriology [salvation]:<br />
the point <strong>that</strong> God saves sinners. God—the Triune Jehovah, Father, Son and<br />
Spirit; three Persons working together in sovereign wisdom, power and love to<br />
achieve the salvation of a chosen people, the Father electing, the Son fulfilling<br />
the Father’s will by redeeming, the Spirit executing the purpose of Father and<br />
Son by renewing. Saves—does everything, first to last, <strong>that</strong> is involved in<br />
bringing man from death in sin to life in glory: plans, achieves and<br />
communicates redemption, calls and keeps, justifies, sanctifies, glorifies.<br />
Sinners—men as God finds them, guilty, vile, helpless, powerless, blind, unable<br />
to lift a finger to do God’s will or better their spiritual lot. . . . Sinners do not<br />
save themselves in any sense at all, . . . salvation, first and last, whole and<br />
entire, past, present and future, is of the Lord, to whom be glory for ever;<br />
amen! 26<br />
4. The sovereignty of God over the election of sinful men.<br />
a. It is both biblically and logically conclusive <strong>that</strong> if God is sovereign over man’s<br />
thoroughly polluted condition, and his sinfully biased will in particular, then He<br />
23 Edwards, Works, I, p. 4.<br />
24 John Nelson Darby, The Collected Works of John Nelson Darby, X, pp. 185-7.<br />
25 Spurgeon, Metropolitan Tabernacle Pulpit, I, 52, pp. 705-706 (Ages Software).<br />
26 J. I. Packer, A Quest For Godliness, p. 130.
THE ATTRIBUTES OF GOD 121<br />
must be sovereign in His gracious, particular election of sinners.<br />
(1) If man’s condition is one of spiritual deafness, blindness, deadness, and<br />
impotence, then salvation can in no sense originate within himself, not even<br />
true faith. Man is a spiritual Lazarus who needs Christ to give spiritual<br />
resurrection (Eph. 2:4-6).<br />
(2) However, not only is God sovereign in giving life through Christ (Luke<br />
11:22), but also He precedes <strong>that</strong> saving work by individually choosing to<br />
whom He will give life. It is the sovereignty of this choice or election which is<br />
at the heart of salvation by grace (Rom. 9:10-13; 11:5-6).<br />
b. God’s election is, according to Berkhof, “<strong>that</strong> eternal act of God whereby He, in<br />
His sovereign good pleasure, and on account of no foreseen merit in them,<br />
chooses a certain number of men to be the recipients of special grace and of<br />
eternal salvation.” 27<br />
(1) To use an English word <strong>that</strong> is rooted in the basic New Testament meaning<br />
of “election,” ejklektov", eklektos, Greek (Rom. 8:33; Eph. 1:4; Col. 3:12; II<br />
Tim. 2:10; Tit. 1:1; I Pet. 1:1; 2:9), God is “eclectic/selective.” He chooses<br />
with discrimination.<br />
(a) In the realm of honor.<br />
1) Jesus Christ (Isa. 42:1; Matt. 12:18; Luke 9:35; 23:35; I Pet. 2:4,<br />
6).<br />
2) Angels (I Tim. 5:21).<br />
(b) In the realm of grace.<br />
1) National <strong>Israel</strong> (Deut. 7:6-8; Isa. 44:1-5; Acts 13:17).<br />
2) The Church (I Pet. 2:9).<br />
3) The Apostles (Luke 6:13; John 6:70; 13:18; 15:16, 19; Acts 1:2).<br />
4) Christians (Mark 13:20; Rom. 8:33; I Cor. 1:26-29; Eph. 1:4; Col.<br />
3:12; II Tim. 2:10; Tit. 1:1; I Pet. 1:1-2; 2:9; Rev. 17:14).<br />
(2) John Bunyan in A Confession Of My Faith provides us with seven aspects of<br />
biblical election. 28<br />
27 Berkhof, Systematic Theology, p. 114.<br />
28 Bunyan, Works, II, pp. 598-9.<br />
(a) Election is free and permanent, being founded in works-excluding grace<br />
and the unchangeable will of God (Rom. 11:5-6; Eph. 1:11; II Tim.<br />
2:19).
122<br />
THE SOVEREIGNTY OF GOD<br />
(b) Election was before the foundation of the world and thus before the<br />
elect had any being (Rom. 4:17; Eph. 1:4; II Tim. 1:9).<br />
(c) Election excludes foreseen works, though it does result in holiness and<br />
the graces of the Spirit (Rom. 8:29; Eph. 1:4; 2:10; 3:8-11; II Tim. 1:9).<br />
(d) Election is always considered in Jesus Christ, and without him there is<br />
neither election, grace, nor salvation (Acts 4:12; Eph. 1:5-7, 10).<br />
(e) Election cannot be impeded or frustrated; nothing can negate or<br />
effectually oppose it (Jer. 51:5; Acts 9:12-15; Rom. 8:30-35; 9:7).<br />
(f) Election can only be known by an individual according to his particular<br />
calling (Hos. 2:23; Rom. 9:24-25).<br />
(g) Election does not exclude means which God uses to bring us to Christ,<br />
grace, and glory (II Thess. 2:13; I Pet. 1:12; II Pet. 1:10).<br />
(3) Perspectives of God’s election in grace derived from the classic passage,<br />
Ephesians 1:3-14.<br />
(a) The source of God’s election is “the counsel of His will, v. 11, cf. vs. 5,<br />
9.<br />
(b) The motive for God’s election is His love and grace, v. 11, cf. Romans<br />
9:15-16; I Thessalonians 1:4.<br />
(c) The ultimate purpose of God’s election is <strong>that</strong> the child of God <strong>should</strong><br />
be “to the praise of His glory,” vs. 12, 14.<br />
(d) The complementary purpose of God’s election is <strong>that</strong> “we <strong>should</strong> be<br />
holy and blameless before <strong>Him</strong>,” v. 4.<br />
(e) The time of God’s election is eternity past, and not when we first<br />
believed, v. 4.<br />
(f) The saving agent of God’s election is Jesus Christ, vs. 4-5, cf. John 6:37,<br />
39-40; 17:2, 6.<br />
(g) The sealing agent of God’s election is the Holy Spirit, vs. 13-14, cf.<br />
Ephesians 4:30; II Corinthians 1:21-22.<br />
(h) The objects of God’s election are “us” and “we” and “you,” vs. 3-9,<br />
11-13, who are later defined as soul-dead, worldly, sinners, 4:1-3.<br />
(4) Clarification of God’s election in grace.<br />
(a) The election of some men through grace presupposes the guilt of all men<br />
(Rom. 1:19-20; 2:12-15). God does not owe the gospel to any man, as if
THE ATTRIBUTES OF GOD 123<br />
he were an innocent heathen. After all, do the innocent need the gospel?<br />
(b) The objects of God’s particular election are individuals, not a corporate<br />
identity (John 10:3; Acts 13:48). The church is an elect body because it<br />
is comprised of elect individuals (I Pet. 2:9-10).<br />
(c) The antithesis of particular election is not particular reprobation<br />
(damnation), but particular preterition (abandonment). God passes by<br />
those He does not choose to salvation, and so leaves them to their just<br />
deserts (Rom. 1:21-32). Those in hell will only have themselves to<br />
blame, not God.<br />
c. God’s election in grace in relation to His foreknowledge.<br />
(1) Does God elect simply because He knows in advance who will believe (Rom.<br />
8:29-30)? In other words, is God merely a good predictor (I Pet. 1:1-)? On<br />
the contrary, and logically rather than chronologically speaking, God knows<br />
in advance because He foreordains and elects individuals to salvation.<br />
(a) Sometimes in Scripture “foreknowledge” means knowing in advance as<br />
with simple prescience (II Pet. 3:17). But often the context indicates a<br />
different and much more profound meaning.<br />
(b) In Scripture, “to know” often means more than bare, factual cognition.<br />
Rather it can speak of intimacy of relationship (Gen. 4:1; Amos 3:2<br />
NKJV; Matt. 7:23; John 10:14-15, 27; I Cor. 8:3; II Tim. 2:19). So in<br />
Romans 11:2, “foreknowledge” means “intimate knowledge before,” or<br />
“love before time,” or “forelove,” and not mere awareness in the past.<br />
(c) Hence, “foreknowledge” in Romans 8:29 is best understood as “prior<br />
distinguishing, determining love,” since Paul writes, “For whom<br />
[emphasis added] He foreknew,” without any suggestion of foreseen<br />
faith. So Murray translates, “[for] whom he knew from eternity with<br />
distinguishing affection and delight.” 29 Jeremiah 1:5 expresses the same<br />
thought: “Before I formed you in the womb I knew you.” Similarly<br />
James Small has written in his well known hymn:<br />
I’ve found a Friend; O such a Friend!<br />
He loved me ere [before] I knew <strong>Him</strong>;<br />
He drew me with the cords of love,<br />
And thus He bound me to <strong>Him</strong>.<br />
And round my heart still closely twine<br />
Those ties which naught can sever,<br />
For I am His and He is mine,<br />
For ever and for ever.<br />
(d) Likewise in I Peter 1:1-2, “foreknowledge” precedes God’s election<br />
since it is <strong>that</strong> preceding love which moves <strong>Him</strong> to choose sinners, so<br />
<strong>that</strong> they might be “sprinkled with His [Christ’s] blood.” It is significant<br />
29 Murray, Epistle to the Romans, I, pp. 315-318.
124<br />
THE SOVEREIGNTY OF GOD<br />
<strong>that</strong> while the NASB accurately translates proginwvskw, proginōskō, in I<br />
Peter 1:20 as “[Christ] foreknown [emphasis added] before the<br />
foundation of the world,” yet the KJV translates “[Christ] foreordained<br />
[emphasis added] before the foundation of the world.”<br />
(2) Reason also indicates <strong>that</strong> foreknowledge understood as foreseen faith is an<br />
unreasonable explanation of biblical election.<br />
(a) By way of illustration, imagine arriving at a birthday party uninvited<br />
declaring <strong>that</strong> because you are there you are invited! However, a<br />
legitimate guest only arrives having been previously invited. So God<br />
elects, then grants faith, and as a consequence has foreknowledge of<br />
what is predestined to occur.<br />
(b) Election based upon foreseen faith establishes man as the arbiter<br />
concerning the determination of God’s elect. It is in fact election after<br />
the fact or postordination! Refer to Strong’s more detailed explanation<br />
and refutation. 30<br />
5. In conclusion, let C. H. Spurgeon sum up the supreme importance of this vital matter.<br />
There is no attribute more comforting to His children than <strong>that</strong> of God’s sovereignty.<br />
Under the most adverse circumstances, in the most severe trials, they believe <strong>that</strong><br />
Sovereignty has ordained their afflictions, <strong>that</strong> Sovereignty overrules them, and <strong>that</strong><br />
Sovereignty will sanctify them all. There is nothing for which the children ought more<br />
earnestly to contend than the doctrine of their Master over all creation - the Kingship of<br />
God over all the works of His own hands - the Throne of God and His right to sit upon<br />
<strong>that</strong> Throne. On the other hand, there is no doctrine more hated by worldlings, no truth<br />
of which they have made such a football, as the great, stupendous, but yet most certain<br />
doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere<br />
except on His throne. They will allow <strong>Him</strong> to be in His almonry to dispense His alms and<br />
bestow His bounties. They will allow <strong>Him</strong> to sustain the earth and bear up the pillars<br />
thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but<br />
when God ascends His throne, His creatures then gnash their teeth. And we proclaim an<br />
enthroned God, and His right to do as He wills with His own, to dispose of His creatures<br />
as He thinks well, without consulting them in the matter; then it is <strong>that</strong> we are hissed and<br />
execrated, and then it is <strong>that</strong> men turn a deaf ear to us, for God on His throne is not the<br />
God they love. But it is God upon His throne whom we trust. 31<br />
F. GOD COMMUNICATES HIS SOVEREIGNTY (DOMINION)<br />
1. Man has lesser sovereignty than God.<br />
a. Again, we distinguish between omnipotence and sovereignty. Man is not “allpowerful”<br />
in any sense. But he does have a degree of delegated dominion over<br />
part of God’s universe.<br />
30 Strong, Systematic Theology, pp. 356-8<br />
31 Spurgeon, Metropolitan Tabernacle Pulpit, II, p. 185.
THE ATTRIBUTES OF GOD 125<br />
b. Charnock comments: “[God] rules in the heavens alone; there is some shadow of<br />
empire in the world; royalty is communicated to men as his substitutes. He hath<br />
disposed a vicarious dominion to men in his footstool on earth, he gives them<br />
some share of his authority, and therefore the title of his name (Ps. 82:6). . . . He<br />
rules men <strong>that</strong> are on his footstool by others of the same kind, men of their own<br />
nature.” 32<br />
2. Man has sovereignty over his earthly habitat.<br />
a. He reigns over the animal world.<br />
(1) It is a responsibility <strong>that</strong> attends those who are created in the image of God<br />
(Gen. 1:26-28).<br />
(2) It is a glorious privilege <strong>that</strong> gives rulership over the work of God’s hands<br />
(Ps. 8:3-8).<br />
b. He reigns over mankind.<br />
(1) It is God’s to bestow, withdraw, and reappoint (Dan, 4:31, 36).<br />
(2) It is misunderstood by an unbelieving world (John 19:10-11).<br />
(3) It calls for subjection by man to man (Rom. 13:1-2).<br />
3. By way of application, those who ardently uphold God’s sovereignty in the realms of<br />
creation, providence, and redemption, ought to be most sensitive concerning their<br />
exercise of human sovereignty.<br />
a. As they appreciate the goodness of God’s creation, so they will maintain <strong>that</strong><br />
goodness in their sovereignty.<br />
b. As they appreciate God’s providence, so they will reflect providence in their<br />
sovereignty.<br />
c. As they appreciate God’s sovereign grace, so there will be grace in their<br />
sovereignty.<br />
32 Charnock, Works, II, pp. 404-5.
A. INTRODUCTION<br />
1<br />
CHAPTER X<br />
THE INFINITY OF GOD<br />
1. It may seem presumptuous for finite man even to attempt to ponder the infinite, and<br />
especially when he frequently makes such a fool of himself in his futile attempt to<br />
discover God, <strong>that</strong> is his carnal pursuit of the spiritual.<br />
a. Tozer points out the difficulty as follows:<br />
Of all <strong>that</strong> can be thought and said about God, His infinitude is the most difficult to<br />
grasp. Even to try to conceive of it would appear to be self-contradictory, for such<br />
conceptualization requires us to undertake something which we know at the outset<br />
we can never accomplish. Yet we must try, for the Holy Scriptures teach <strong>that</strong> God is<br />
infinite and, if we accept His other attributes, we must of necessity accept this one<br />
too. 1<br />
b. On the other hand, if the infinite Creator who has made finite man <strong>should</strong> deign<br />
to reach down from His eternal and glorious throne to frail flesh, then such<br />
condescension is characteristic of the goodness of God (Ex. 19:20; John 1:14).<br />
c. Thus the glorious truth is <strong>that</strong> in the incarnate Son of God and his reconciling<br />
work, a bridge has been established before man which enables the finite creature<br />
and the infinite God to have personal discourse and true fellowship, for man with<br />
temporal life to enter into eternal life, for material earth to be reached by the<br />
highest heaven.<br />
2. From the perspective of man as a fallen creature, his frustration at this point arises not<br />
so much from his inability to comprehend God’s infinity as his reluctance to accept his<br />
own finiteness.<br />
a. Finiteness means to be bounded, limited, restricted, having an end, and man with<br />
his sinful, proud constitution, has great difficulty in accepting this truth<br />
concerning himself. Specifically, he is finite in the following areas:<br />
(1) Motion: he is limited by his physical constitution.<br />
(2) Time: he is limited to temporal rather than eternal concepts.<br />
(3) Existence: he is limited in being dependent, mortal.<br />
(4) Personality: he is limited on account of an inherited matrix.<br />
A. W. Tozer, The Knowledge of the Holy, pp. 9-50.
THE INFINITY OF GOD 127<br />
(5) Presence: he is limited in relation to location in space.<br />
(6) Knowledge: he is limited according to cerebral design.<br />
b. Inifiniteness means to be unbounded, unlimited, unrestricted, without end,<br />
inexhaustible, beyond, and man with his sinful, proud nature has great difficulty<br />
in acknowledging his mere finite grasp of the infinite (Job 11:7-8).<br />
(1) Perpetual motion would transport man into the realm of the infinite, yet it<br />
remains as elusive as ever. Order in the world descends into randomness.<br />
Man finds mortality inescapable.<br />
(2) Man’s probing of space has hardly scratched the surface, for back of the<br />
beyond reveals a mind-boggling, seemingly limitless universe <strong>that</strong> defies<br />
human comprehension.<br />
(3) However, the Bible reveals <strong>that</strong> man can only come to grips with his<br />
finiteness when he yields to the infiniteness of the eternal God (Ps. 147: 4-5;<br />
Isa. 40:28-29).<br />
c. By way of illustration, the limits of man’s understanding are best appreciated<br />
when it is realized <strong>that</strong> he cannot fully comprehend either the finite or the infinite.<br />
Consider <strong>that</strong> if we were told outer space ended at a distance beyond us of one<br />
thousand light years, we would refuse to believe it. Instead we would desire to<br />
investigate this “end” of space and “explore beyond,” so to speak. On the other<br />
hand, if we were told <strong>that</strong> space was eternal, we would just as strenuously declare<br />
<strong>that</strong> it must eventually come to an end somewhere! Hence, as with the sovereignty<br />
of God, so the infinity of God requires submission rather than understanding.<br />
3. Defining the infinity of God.<br />
a. God is unlimited, unbounded, unconfined, unsearchable, immeasurable, beyond<br />
ultimate comprehension (I Kings 8:27; Job 5:8-9; 9:10; 11:7-9; Isa. 40:28; Rom.<br />
11:33).<br />
(1) Yet God is not limitless by nature for there are the fixed bounds of His own<br />
essential being. Hence, Strong explains: “Infinity implies simply <strong>that</strong> God<br />
exists in no necessary relation to finite things or beings, and <strong>that</strong> whatever<br />
limitation of the divine nature results from their existence is, on the part of<br />
God, a self-limitation.” 2<br />
(2) In Psalm 145:3, David declares <strong>that</strong> “His [the LORD’S] greatness is<br />
unsearchable,” beyond man’s reach through exploration. But this infinite<br />
greatness is within the bounds of a glorious array of unchanging attributes in<br />
vs. 3-13 of this same Psalm. Thus the transcendent nature of God gives<br />
David good reason to respond with joyful praise and worship rather than<br />
dissatisfaction and despair, vs. 2-4, 7. Thus Isaac Watts has written:<br />
2 “Augustus Strong, Systematic Theology, p. 255.
128<br />
THE INFINITY OF GOD<br />
Great God! How infinite art Thou!<br />
What worthless worms are we!<br />
Let the whole race of creatures bow,<br />
And pay their praise to Thee!<br />
Thy throne eternal ages stood,<br />
Ere seas or stars were made;<br />
Thou art the ever-living God,<br />
Long after empires fade.<br />
All time and nature open lie<br />
To Thine immense survey,<br />
From the formation of the sky,<br />
To the great burning Day.<br />
Eternity, with all its years,<br />
Stands present in Thy view;<br />
To Thee there’s nothing new appears-<br />
And Lord, there’s nothing new!<br />
Our lives through various scenes are drawn,<br />
And vexed with trifling cares,<br />
While Thine eternal will moves on<br />
Unchanging through the years.<br />
Great God! How infinite art Thou!<br />
What worthless worms are we!<br />
Let the whole race of creatures bow,<br />
And pay their praise to Thee!<br />
Also consider <strong>that</strong> God is “unsearchable” in the realm of His wonders (Job<br />
5:9; 9:10) and His understanding (Isa. 40:28).<br />
b. God is infinite in all of His nature. This infinity includes the three persons of the<br />
triune God. Of special mention here ought to be the infinity of God the Son who,<br />
in becoming clothed with finite flesh in a finite world, at the same time became the<br />
bridge between the finite and the infinite; through him, man possessing temporal<br />
life is able to become the recipient of eternal life; through him the material attains<br />
spirituality. Hence, because of man’s temporal, spatial, material, moral<br />
relationship with this finite present world, particular aspects of God’s infinite<br />
being are worthy of subsequent special study. They are listed as follows<br />
God is perfect ⇒ Infinity of morality<br />
God is omnipotent ⇒ Infinity of power<br />
God is eternal ⇒ Infinity of time<br />
God is omniscient ⇒ Infinity of knowledge<br />
God is omnisapient ⇒ Infinity of wisdom<br />
God is omnipresent ⇒ Infinity within space<br />
God is immense ⇒ Infinity beyond space<br />
God is immanent ⇒ Infinity within creation<br />
God is transcendent ⇒ Infinity beyond creation
A. GOD IS PERFECT - INFINITE IN MORALITY<br />
THE INFINITY OF GOD 129<br />
1. In a broad sense, every aspect of God’s being is “perfect.” <strong>that</strong> is “complete” or<br />
“absolutely pure” or “unblemished.” It is for this reason <strong>that</strong> God’s attributes are<br />
frequently called “perfections.”<br />
a. Hence, John Owen declares <strong>that</strong>, “He [God] is absolutely perfect, inasmuch as no<br />
perfection is wanting [lacking] to <strong>Him</strong>, and comparatively above all <strong>that</strong> we can<br />
conceive or apprehend of perfection.” 3<br />
b. However, God is not merely the perfect extension of our own imperfections, or an<br />
advanced projection of our incompleteness. This rationalist conception is based<br />
upon a world view <strong>that</strong> is random, lacking belief in the reality of a perfect order.<br />
It is sin <strong>that</strong> has introduced dissolution. Rather, God is the eternal fullness of<br />
deity, being perfect at the beginning (Gen. 1:1), whose nature is constantly and<br />
impeccably holy.<br />
2. Yet the perfection of God more often refers to specific moral or ethical aspects of His<br />
person. He is perfect in holiness and righteousness.<br />
a. Strong makes this distinction as follows: “By perfection we mean, not mere<br />
quantitative completeness, but qualitative excellence. The attributes involved in<br />
perfection are moral attributes.” 4<br />
b. Hence, the Bible emphasizes God’s moral perfection according to the following<br />
aspects.<br />
(1) God is perfect in justice (Deut. 32:4). In other words, God’s righteous<br />
dealings with man are unfailingly equitable. His judgments are rocklike, <strong>that</strong><br />
is immovable. His movements are always and absolutely right.<br />
(2) God is perfect in love (Matt. 5:43-48). In other words, God’s love transcends<br />
mere human, selective regard for the attractive and satisfying. Rather, He<br />
loves His enemies; He loves the unlovely; He loves profoundly; He loves with<br />
integrity; He loves absolutely.<br />
(3) God is perfect in the goodness of His will (Rom. 12:2). Murray comments:<br />
“The will of God is the transcript of his holiness, justice, and goodness.<br />
When we are commanded to be perfect as God is perfect (cf. Matt. 5:48), the<br />
will of God as revealed to us in his Word is in complete correspondence with<br />
the pattern described, namely ‘As your heavenly Father is perfect’”. 5<br />
3 John Owen, The Works of John Owen, XII, p. 95.<br />
4. Augustus Strong, Systematic Theology, p. 260.<br />
5. John Murray, The Epistle to the Romans, II, pp. 115-6.
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THE INFINITY OF GOD<br />
c. Surprisingly, the Bible expects believers to reflect God’s perfection.<br />
(1) In Deuteronomy 32:3-5, God’s children are to dispense perfect justice.<br />
(2) In Matthew 5:43-48, God’s children are to manifest perfect love.<br />
(3) In Romans 12:2, God’s children are to reflect His perfect will.<br />
B. GOD IS OMNIPOTENT - INFINITE IN POWER<br />
1. By definition, God’s omnipotence is His absolute power <strong>that</strong> is the source of all<br />
causation, efficiency, activity, and growth, channeled through either primary or<br />
secondary means (Ps. 62:11; 89:13; 115:3; Jer. 32:17; Luke 1:37; Rom. 1:20). As<br />
previously considered, it is the dynamic of His dominion and sovereignty.<br />
a. Perhaps the earliest patriarchal name for God was “El Shaddai,” or “God<br />
Almighty” (Gen. 17:1; Ex. 6:3; Rev. 1:8; 4:8; 19:6).<br />
b. Omnipotence is boundless power <strong>that</strong> has only the confines of God’s holy and<br />
immutable nature.<br />
(1) Charnock comments: “God were not omnipotent unless his power were<br />
infinite; for a finite power is a limited power, and a limited power cannot<br />
effect everything <strong>that</strong> is possible. Nothing can be too difficult for the divine<br />
power to effect. He hath a fullness of power, an exceeding strength, above<br />
all human capacities; it is a mighty power (Eph. 1:19).” 6<br />
(2) God’s power is limited only by the absurd and the self-contradictory, for He<br />
cannot uphold a logical fallacy according to divine logic or self-destruct, or<br />
oppose one attribute with another<br />
c. Omnipotence is also to be understood as both absolute and ordinate.<br />
(1) God’s absolute or potential power includes activity <strong>that</strong> could accomplish<br />
what is possible and yet not ordained (Gen. 18:14; Jer. 32:27; Matt. 3:9;<br />
26:53).<br />
(2) God’s actual or ordinate power includes activity <strong>that</strong> will accomplish <strong>that</strong><br />
which is ordained (Isa. 46:9-11)..<br />
d. Omnipotence includes the boundless power of God manifest in both the realms of<br />
spirit and matter. The power of God is evident in physics and chemistry as well as<br />
in non-material, eternal, spiritual reality.<br />
e. Omnipotence is always to be understood in conjunction with God’s moral<br />
attributes. Charnock explains:<br />
6. Stephen Charnock, The Complete Works of Stephen Charnock, II, p. 111.
THE INFINITY OF GOD 131<br />
The power of God is <strong>that</strong> ability and strength whereby he can bring to pass<br />
whatsoever he please, whatsoever his infinite wisdom can direct, and whatsoever the<br />
infinite purity of his will can resolve. . . . as holiness is the beauty, so power is the<br />
life of all his attributes in their exercise; and as holiness, so power is an adjunct<br />
belonging to all, a term <strong>that</strong> may be given to all. God hath a powerful wisdom to<br />
attain his ends, without interruption. He hath a powerful mercy to remove our<br />
misery; a powerful justice to lay all misery upon offenders; he hath a powerful truth<br />
to perform his promises; an infinite power to bestow rewards and inflict penalties.<br />
So in Psalm 62:11-12, David declares two related things, first, ‘<strong>that</strong> power belongs<br />
to God,’ and second, <strong>that</strong> ‘lovingkindness is Thine, O LORD, for Thou dost<br />
recompense a man according to his works.’ In every perfection of God David heard<br />
of power. 7<br />
f. Omnipotence is evident in the triunity of God, <strong>that</strong> is in:<br />
(1) The omnipotence of the Father (Mark 14:36; Eph. 1:18-20; Rev. 21:22).<br />
(2) The omnipotence of the Son (Rom. 1:4; Phil. 3:20-21; Col. 1:15-17).<br />
(3) The omnipotence of the Holy Spirit (Job 33:4; Ps. 104:30; Acts 1:8; Rom.<br />
15:13; I Pet. 3:18).<br />
g. Omnipotence is manifest in various aspects of God’s administration.<br />
(1) Creation (Gen. 1:1; Neh. 9:6; Ps. 89:11-13; Rom. 1:20).<br />
(2) Preservation (Ps. 36:6; 104:20-21, 25-28; 145:15-16; Heb. 1:3).<br />
(3) Redemption (Rom. 1:16; I Cor. 1:18, 22-24; II Cor. 13:4).<br />
(4) Judgment (Rom. 9:22; Heb. 12:29; Rev. 6:12-17; 20:11-15).<br />
(5) Government (Isa. 40:15-17; Rom. 13:1; Rev. 11:15; 21:1-3).<br />
2. The practical consequences of learning about God’s omnipotence are:<br />
7 Ibid., pp. 106, 108.<br />
8 Ibid., pp. 174-82.<br />
a. According to Charnock: 8<br />
(1) It is a source of contempt.<br />
(a) Obstinacy in sin challenges God’s power.<br />
(b) Distrust of God’s truth challenges God’s power.<br />
(c) Fear of man’s power challenges God’s power.<br />
(d) Self-confidence challenges God’s power.
132<br />
THE INFINITY OF GOD<br />
(e) Unbelief of the gospel challenges God’s power.<br />
(2) It is a source of abuse.<br />
(a) “We abuse this power when we believe every idle story <strong>that</strong> is reported,<br />
because God is able to make it so if he pleased. We may as well believe<br />
Æsop’s fables to be true, <strong>that</strong> birds spake and beasts reasoned, because<br />
the power of God can enable such creatures to such acts.”<br />
(b) “When men sit with folded arms, and make a confidence in his power<br />
of glorious title to their idleness and disobedience, they would have his<br />
strength do all, and his precept <strong>should</strong> move them to do nothing; this is<br />
a trust of his power against his command, a pretended glorifying his<br />
power with a slight of his sovereignty.”<br />
(3) It is a source of comfort.<br />
(a) In affliction and distress (Ps. 121:2).<br />
(b) In temptation and conflict (Eph. 6:10-11).<br />
(c) In the certain fulfillment of God’s promises (Isa. 14:27).<br />
(d) In the encouragement of perseverance and security (John 10:29).<br />
b. According to Timothy Dwight, grandson of Jonathan Edwards and president of<br />
Yale College: 9<br />
(1) The omnipotence of God means <strong>that</strong> He is absolutely independent and selfsustaining.<br />
Because He does not lack power, his purposes cannot be opposed<br />
or disappointed.<br />
(2) God is best qualified to govern the universe. Hence, He upholds his dignity<br />
by being able to supply all needed energy so far as to quash his enemies and<br />
preserve his subjects.<br />
(3) God is an inescapable terror to those who oppose him since He replies with<br />
the power by which the heavens were formed.<br />
(4) God is a stalwart friend to the righteous since his omnipotence guarantees<br />
the bestowal of all good things upon them according to the riches of his<br />
grace.<br />
(5) God is consequently almighty and glorious, “in the deluge, the destruction of<br />
Sodom, the wonders of Egypt, of Sinai, and of Canaan; in the miracles of the<br />
prophets of Christ, and of the apostles, as cannot fail to astonish every<br />
mind.”<br />
9 Timothy Dwight, Dwight’s Theology, pp. 37-40.
THE INFINITY OF GOD 133<br />
3. The operation of God’s omnipotence is directed towards man in a twofold manner (Jer.<br />
32:17-19).<br />
a. God’s power is directed toward the unrighteous.<br />
(1) It is his power of which they are ignorant (Matt. 22:29).<br />
(2) It is his power which they yet reflect (Ex. 9:13-17; Rom. 9:17).<br />
(3) It is his power in wrath (Ezra 8:22; Rev. 6:14-17).<br />
(4) It is his power in judgment (II Thess. 1:6-9; Rev. 16:7-9; 18:8).<br />
b. God’s power is directed toward the righteous.<br />
(1) It is his power of salvation (Deut. 4:37; Rom. 1:16; Eph. 1:19).<br />
(2) It is his power poured out upon his people (Ps. 68:35; Isa. 40:29-31; Eph.<br />
3:20; Col. 1:10-11; I Pet. 1:5; II Pet. 1:3).<br />
(3) It is his power distributed for ministry (Eph. 6:10).<br />
(a) Directed towards God’s people (Mic. 3:8; Heb. 4:11-12).<br />
(b) Directed towards the world (Acts 1:8; I Cor. 1:24; 2:4-5).<br />
(4) It is his power of resurrection (I Cor. 6:14).<br />
c. By way of application, according to Spurgeon in a sermon titled “The Mighty<br />
Arm” based upon Psalm 89:13, 10 he concludes <strong>that</strong>:<br />
(1) If God be so strong, then resist no longer and yield to <strong>Him</strong>.<br />
(2) If God be so strong, then trust <strong>Him</strong> to save you through Christ.<br />
(3) If God be so strong, then trust <strong>Him</strong> to deliver from everything.<br />
(4) If God be so strong, then shake off all fear of mortal man.<br />
(5) If God be so strong, then think no longer of personal weakness.<br />
(6) If God be so strong, then commit the future into His hands.<br />
10 C. H. Spurgeon, The Metropolitan Tabernacle Pulpit, XXII, pp. 526-7.
134<br />
C. GOD IS ETERNAL - INFINITE IN TIME<br />
THE INFINITY OF GOD<br />
1. While it is common for God to be defined, in relation to time, as being eternal and thus<br />
without beginning or end, yet it would be better to say <strong>that</strong> He is before time, above<br />
time, and beyond time (Deut. 33:27; Ps. 90:1-4; 102:11-12, 27-28; Is. 40:28; I Tim.<br />
1:17).<br />
a. God does not simply inhabit limitless time, rather He transcends time. Although<br />
God has entered time (Gal. 4:4), yet time has originated with God so <strong>that</strong> He is<br />
not limited or regulated by a temporal scheme of things (Josh. 10:12-13).<br />
b. Charnock explains:<br />
The Spirit of God in Scripture condescends to our capacities in signifying the eternity<br />
of God by days and years, which are terms belonging to time, whereby we measure<br />
it (Ps. 102:27); but we must no more conceive <strong>that</strong> God is bounded or measured by<br />
time, and hath succession of days because of those expressions, than we can<br />
conclude him to have a body because members are ascribed to him in Scripture, to<br />
help our conceptions of his glorious nature and operations. 11<br />
2. God in His essential nature is eternal.<br />
Charnock adds:<br />
God is his own eternity. He is not eternal by grant, and the disposal of any other, but by<br />
nature and essence. The eternity of God is nothing else but the duration of God, and the<br />
duration of God is nothing else but his existence enduring. . . . Hence, all the perfections<br />
of God are eternal. In regard of the divine eternity, all things in God are eternal; his<br />
power, mercy, wisdom, justice, knowledge. God himself were not eternal if any of his<br />
perfections, which are essential to him, were not eternal also; he had not else been a<br />
perfect God from all eternity, and so his whole self had not been eternal. 12<br />
a. God is eternal in His triune existence.<br />
(1) God the Father is eternal (Isa. 40:28; 57:15).<br />
(2) God the Son is eternal (John 1:1; Col. 1:17; Heb. 13:8; Rev. 1:8).<br />
(3) God the Holy Spirit is eternal (Heb. 9:14).<br />
b. God is eternal in His personal covenant name. As Jehovah/Yahweh, He is<br />
uniquely “I AM WHO I AM” (Ex. 3:13-15).<br />
11 Charnock, Works, I, p. 354.<br />
12 Ibid., pp. 353-4.<br />
(1) Charnock describes this title as follows: “I AM is his proper name. This<br />
description being in the present tense, shews <strong>that</strong> his essence knows no past<br />
nor future. If it were he was, it would intimate he were not now what he<br />
once was; if it were he will be, it would intimate he were not yet what he will
THE INFINITY OF GOD 135<br />
be ; but I am; I am the only being, the root of all beings; he is therefore at the<br />
greatest distance from not being, and <strong>that</strong> it eternal.” 13<br />
(2) Thus in Genesis 21:33, “Abraham “called on the name of the LORD<br />
[Jehovah], the Everlasting God [El Olam].”<br />
c. What then would we conclude if God was known not to be eternal? Charnock<br />
explains: 14<br />
(1) God would not be self-existent, and thus be disqualified as deity. God could<br />
not have been non-existent in the past and then come to have existence<br />
through another or self-generation.<br />
(2) God would not be immutable in <strong>that</strong> He would have passed from non-being<br />
to being, from nothing to something.<br />
(3) God would not be infinitely perfect since He would have known searchable<br />
limitation and moral bounds.<br />
(4) God would not be omnipotent and almighty because He would have been<br />
absolutely impotent in non-being. He would have had no sovereignty in<br />
non-existence.<br />
(5) God would not be the first cause of all. In this case, to have being after nonbeing<br />
would require a prior cause, so <strong>that</strong> this being would be derived rather<br />
than original.<br />
3. The nature of time and eternity from the perspective of man and God.<br />
13 Ibid., p. 355.<br />
14 Ibid., pp. 356-8.<br />
a. According to Carl Henry, the definition of time “is one of the most vexing<br />
problems in philosophy.” 15 This would be especially so if our thinking was<br />
humanistic and thus excluded the contrasting thought of eternity. Time is to be<br />
understood as a relationship rather than a substance. That is, time involves a<br />
perceived sequence of events rather than a material quality. As such we tend to<br />
comprehend this order in a linear sense rather than a circle. Herman Bavinck<br />
states <strong>that</strong>, “the essence of time is not <strong>that</strong> it is without beginning or end but <strong>that</strong><br />
it contains a succession of moments; <strong>that</strong> is past, present, or future. From this it<br />
follows <strong>that</strong> time - intrinsic time - is a mode of existence of all created and finite<br />
things.” 16 Even so, when those moments are identified as birth, life and death,<br />
then past present and future are most significant expressions. God originated time<br />
so <strong>that</strong> the creation we inhabit exists in time, yet He his design never envisaged<br />
separation from the eternal since He, in having fellowship with His creation in<br />
time, yet remains eternal beyond time.<br />
15 Everett F. Harison, ed., Baker’s Dictionary of Theology, p. 523.<br />
16 Herman Bavinck, The Doctrine of God, p. 156.
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THE INFINITY OF GOD<br />
b. Time involves the succession, <strong>that</strong> is the order of events <strong>that</strong> make up the<br />
panorama of our earthly existence. It is understood in much the same way <strong>that</strong><br />
we think of speed. In a jet plane at high altitude, being distant from objects, speed<br />
is hardly noticed. But at low altitude the opposite is the case as we relate our<br />
movement to other nearby objects visible on the ground. Time involves<br />
perspective or sequential comprehension. While we agree <strong>that</strong> time comprises an<br />
order of events, yet it also requires a certain understanding or perception of <strong>that</strong><br />
order. It is especially true in this realm regarding the great difference <strong>that</strong> exists<br />
between man’s comprehension of time and <strong>that</strong> of the eternal God.<br />
(1) Man comprehends time in terms of consecutive events according to order or<br />
succession. It is as if man’s mental limits necessitate this restricted level of<br />
perception. He simply cannot perceive all events in the now. Man, unlike<br />
God, comprehends time as truth <strong>that</strong> comes piece by piece, frame by frame,<br />
and goes like night follows day and death follows life (Ps. 139:11-12).<br />
(2) God comprehends all events, even if logically, yet instantaneously, <strong>that</strong> is in<br />
the eternal now (Isa. 57:15). Thus God never ages since His existence is<br />
measureless. God comprehends time as a totally comprehensive embrace of<br />
reality and truth <strong>that</strong> is always in the present or now dimension (John 8:58).<br />
(3) Hence man is not to put God in a time box of limitation (II Pet. 3:8),<br />
although God, in the person of His beloved eternal Son, has entered a spatial,<br />
temporal world and submitted <strong>Him</strong>self to its limitations. However, this same<br />
Son was always desirous of returning to <strong>that</strong> eternal realm (John 1:18; 7:33;<br />
17:5, 11, 13).<br />
c. By way of illustration, William Shedd well pictures both aspects of successive<br />
events and panoramic perspective as follows. Imagine a person in the foyer of a<br />
tall building observing the procession of individual people as they pass by the<br />
main door, one by one. By contrast, imagine the all-inclusive, relatively instant<br />
perspective of a person watching the same scene from the top of <strong>that</strong> same tall<br />
building. 17 Hence, while time suits man’s limited mode of existence, yet perception<br />
in the eternal dimension suits God’s infinite mode of existence.<br />
4. The practical importance of temporal man knowing the eternal God.<br />
Two factors especially impinge upon our appreciation of time. First there is the fact<br />
<strong>that</strong> man is living and indeed he loves life more than death. Yet being alive is on a<br />
continuum, and time connects us with inevitable death, seemingly a conclusion to time<br />
in this present economy, so <strong>that</strong> there is no real rest in the present as time relentlessly<br />
“marches on.” Second there is man’s problem with sin, and resultant carnality, <strong>that</strong> not<br />
only extinguishes life, but also corrupts and frustrates his participation in time.<br />
17 William G. T. Shedd, Dogmatic Theology, I, pp. 344-45.
THE INFINITY OF GOD 137<br />
a. Charnock offers the following practical applications. 18<br />
(1) God’s eternity ought to make us soberly consider our sin. For while man<br />
quickly brushes aside his evil into the past, God perceives all of <strong>that</strong><br />
wickedness in the eternal now!<br />
(2) God’s eternity deflates man’s pride since he comes to realize just how limited<br />
is his temporal nature.<br />
(3) God’s eternity <strong>should</strong> cause us to take our love away from the transient<br />
world and direct it toward the everlasting God.<br />
(4) God’s eternity ought to stimulate us to worship His greatness and enjoy<br />
endless communion.<br />
(5) God’s eternity ought to encourage us to serve <strong>Him</strong> with the excellence of<br />
service <strong>that</strong> His timeless majesty deserves.<br />
b. Concerning man’s present existence as part of a thoroughly corrupt human race,<br />
time is an inescapable tyrant since:<br />
Time like an ever-rolling stream,<br />
Bear’s all its sons away;<br />
They fly forgotten, as a dream<br />
Dies at the opening day.<br />
Time is frustrating since we never seem to have enough hours in a day; how<br />
common it is to hear, “If only I had more time.” Yet when we seem to have years<br />
of it ahead of us, especially in youth, then we presume upon it and find <strong>that</strong> it<br />
passes almost unnoticed. Suddenly we realize <strong>that</strong> we don’t really have much time<br />
left. The older we get the more we attempt to bargain for smaller amounts. Such<br />
was the plea of King Hezekiah who, being mortally ill, pleaded with God for a<br />
further fifteen years (II Kings 20:1-11). Nevertheless, good king <strong>that</strong> he was,<br />
during those fifteen years Hezekiah acted foolishly by displaying his wealth to a<br />
Babylonian delegation. Therefore God revealed, through Isaiah, <strong>that</strong> this wealth<br />
would be taken as spoil to Babylon (II Kings 20:12-17). But then the fifteen years<br />
passed and he died! Solomon likewise was frustrated with time concerning fleeting<br />
material delights, the temporal nature of pleasure, the obsolescence of experience,<br />
all like sand passing through his fingers never to be regained. He writes <strong>that</strong>: “A<br />
generation goes and a generation comes, but the earth remains forever. . . . For<br />
there is no lasting remembrance of the wise man. . . . I hated all the fruit of my<br />
labor for which I had labored under the sun, for I must leave it to the man who<br />
will come after me. . . . All go to the same place. All came from the dust and all<br />
return to the dust. . . . For who knows what is good for a man during his lifetime,<br />
during the few years of his futile life? He will spend them like a shadow” (Eccles.<br />
1:4; 2:16, 18; 3:20; 6:12 ).<br />
18 Charnock, Works, I, pp. 367-73.
138<br />
THE INFINITY OF GOD<br />
c. But in the midst of his frustration, yet Solomon realized <strong>that</strong> the answer to this<br />
inevitable perplexity, which the temporal order of things brings about, is to be<br />
found in the truth <strong>that</strong>, “everything God does will remain forever” (Eccles. 3:14).<br />
Thus he concluded <strong>that</strong> his soul could only be delivered from this tyranny of time<br />
when he, the temporal creature was engaged with the eternal God. Hence, “Fear<br />
God and keep His commandments” (Eccles. 12:13). Man became disengaged from<br />
the eternal God at the Fall; the result was total captivity to a temporal world.<br />
Only through redemption in Jesus Christ is a man restored to eternal perception<br />
and an eternal inheritance in a temporal world. Thus, as the recipient of eternal<br />
life, man enters into the eternal dimension which God graciously shares (I John<br />
1:1-2; 2:17).<br />
D. GOD IS OMNISCIENT - INFINITE IN KNOWLEDGE<br />
1. Introduction.<br />
a. Although God is an intelligent being possessed of perfect knowledge, His<br />
creatures, in their fallen condition, choose to live as if His understanding of their<br />
lives was limited. For example, man believes:<br />
(1) Some matters are too insignificant for God to be aware of them. He is not<br />
concerned about counting atoms or trivia.<br />
(2) God needs to be kept in the picture, brought up to date, otherwise He will be<br />
out of touch. He needs to be informed and reminded about facts.<br />
(3) There are secret corners of the soul <strong>that</strong> are hid from God. He cannot see in<br />
the dark, hear whispers, or know deep motives!<br />
b. A more recent manifestation of limitation being attributed to God’s knowledge is<br />
Process Theology which, as a product of theological liberalism, defines <strong>Him</strong> as a<br />
“becoming, growing, developing God” so <strong>that</strong> He does not possess absolute<br />
knowledge. Thus God does not know all of the future because it is based upon<br />
human contingency concerning possibilities over which He has no absolute<br />
sovereignty. A modified form of this humanizing of God, this Arminianism in a<br />
new dress, coming from the fringe of evangelicalism, is called Openness Theology.<br />
Central to the open view is a belief <strong>that</strong> humans have libertarian free will. . . . With<br />
creatures who have libertarian free will, there is no iron-clad way to know for<br />
certain what they will do. . . . God’s lack of knowledge about the future also means<br />
<strong>that</strong>, though he has hopes and plans for what will occur, he may need to scrap them<br />
and choose another course of action, once He sees what we do. . . . It also follows<br />
with this model of God <strong>that</strong> God has not foreordained whatever happens. To do so<br />
would be to act as a domineering monarch concerned only with what he wants.<br />
Since <strong>that</strong> is not the open God, history is not the working out of his predetermined,<br />
irresistible, and sometimes inscrutable decrees. Rather, history is open to whatever<br />
we make it. This makes the future an unknown adventure, not only for us but also
THE INFINITY OF GOD 139<br />
for God. Moreover, with such a God our prayers and petitions really do matter; for<br />
by them we can move God to do things he otherwise did not plan to do.” 19<br />
c. However, when a person can truly confess, “Even before there is a word on my<br />
tongue, behold, O LORD, Thou dost know it all,” then one can honestly cry out,<br />
“Search me, O God, and know my heart; try me and know my anxious thoughts;<br />
and see if there be any hurtful way in me, and lead me in the everlasting way” Ps.<br />
139: 23-24.<br />
2. By way of definition, Strong defines divine omniscience as “God’s perfect and eternal<br />
knowledge of all things which are objects of knowledge, whether they be actual or<br />
possible, past, present, or future.” 20 In other words, God knows all there is to know<br />
about <strong>Him</strong>self and His universe. “His understanding is infinite [limitless]” (Ps. 147:5).<br />
a. God has no need to discover, learn, or receive advice. Hence, it is impertinent for<br />
man to attempt to inform God (Is. 40:13-14), to infer <strong>that</strong> God needs to be<br />
reminded of certain details, to recommend possibilities.<br />
b. God does not come to know by a process of observation or reasoning. Rather, His<br />
knowledge is immediate total vision; it is innate and intuitive. He knows of man’s<br />
perception by process and time. Yet His knowledge is not by process but eternal<br />
(Is. 40:28). Owen comments: “God knows all things as they are, and in <strong>that</strong> order<br />
wherein they stand. Things <strong>that</strong> are past, as to the order of the creatures which he<br />
hath appointed to them, and the works of providence which outwardly are of him,<br />
he knows as past; not by remembrance, as we do, but by the same act of<br />
knowledge wherewith he knew them from all eternity, even before they were.” 21<br />
c. God being omniscient, it is also to be expected <strong>that</strong> He is equally omnipresent.<br />
For God to fully know His universe He must totally fill it. Consider these related<br />
attributes in Psalm 139:1-6, 7-12.<br />
3. The extent of God’s knowledge.<br />
a. God has perfect knowledge of <strong>Him</strong>self, for “the thoughts of God no one knows<br />
except the Spirit of God” (I Cor. 2:11).<br />
(1) This self-knowledge of God has not been acquired or inherited. Rather He<br />
has known <strong>Him</strong>self comprehensively, intimately, eternally, with resulting<br />
absolute satisfaction and contentment. He has a true self-image <strong>that</strong> cannot<br />
be increased.<br />
(2) This self-knowledge of God includes the interpersonal knowledge of the three<br />
persons of the Trinity, one with each other (Rom. 8:27). There is perfect<br />
knowledge of being and purpose. John Gill explains:<br />
19 John S. Feinberg, No One Like <strong>Him</strong>, pp. 67-73. Also refer to The Openness of God by proponents Pinnock,<br />
Rice, Sanders, Hasker, Basinger.<br />
20 Strong, Systematic Theology, p. 282.<br />
21 Owen, Works, XII, p. 127.
140<br />
THE INFINITY OF GOD<br />
God knows himself in all his persons, and each person fully knows one<br />
another; the Father knows the Son, begotten by him, and brought up with him;<br />
the Son knows the Father, in whose bosom he lay; and the Spirit knows the<br />
Father and the Son, whose Spirit he is, and from whom he proceeds; and the<br />
Father and the Son know the Spirit, who is sent by them as the Comforter; see<br />
Matthew 11:27; I Cor. 2:10-11. God knows the mode of each person’s<br />
subsistence in the Deity, the paternity of the Father, the generation of the Son,<br />
and the spiration of the Holy Ghost. 22<br />
(3) This self-knowledge of God is primary in the matter of The Nature of True<br />
Virtue, as Jonathan Edwards titles one of his most important and profound<br />
works. He writes <strong>that</strong>,<br />
the virtue of the divine mind must consist primarily in love to himself, or in the<br />
mutual love and friendship which subsists eternally and necessarily between the<br />
several persons in the Godhead, or <strong>that</strong> infinitely strong propensity there is in<br />
these divine persons one to another. There is no need of multiplying words, to<br />
prove <strong>that</strong> it must be thus, on a supposition <strong>that</strong> virtue, in its most essential<br />
nature, consists in benevolent affection or propensity of heart towards being in<br />
general; and so flowing out to particular beings, in a greater or lesser degree,<br />
according to the measure of existence and beauty which they are possessed of.<br />
It will also follow, from the foregoing things, <strong>that</strong> God’s goodness and love to<br />
created beings, is derived from and subordinate to his love of himself. 23<br />
b. God has perfect knowledge in His triunity as three persons.<br />
(1) God the Father is omniscient (Matt. 6:8; Luke 16:15; Heb. 4:13; I John<br />
3:20).<br />
(2) God the Son is omniscient (Matt. 9:4; John 2:24-25; 6:64; 16:30; 21:17; Col.<br />
2:2-3)<br />
(a) Did Jesus know the “month” of his return?<br />
Is Jesus Christ’s omniscience denied in Matthew 24:36-37; Mark 13:32-<br />
33? Was he ignorant of the time of his return? Tortuous attempts to<br />
avoid the obvious meaning here have been made by those suggesting<br />
<strong>that</strong> the exact or approximate time of Christ’s return may be known.<br />
For instance there is the proposition <strong>that</strong> we can know the month of<br />
Christ’s second coming, but not the “day or hour.” However, <strong>that</strong> Jesus<br />
is referring to a specific point of time, whether hour, day, month, or<br />
year <strong>that</strong> he was then unaware of, is indicated by the following<br />
contextual evidence.<br />
1) In Mark 13:33, the word “time,” kairov", kairos, is a comprehensive,<br />
chronological term, which concept is supported by the<br />
following illustration of the returning master, vs. 34-37. To<br />
22 John Gill, “ Body of Doctrinal and Practical Divinity, p. 42.<br />
23 Jonathan Edwards, The Works of Jonathan Edwards, I, pp. 126-7.
THE INFINITY OF GOD 141<br />
“know” of the coming of the master in v. 35 is to “know” of a<br />
specific time, such as evening, midday, or morning.<br />
2) Did Jesus know the month of his return, but not the hour or day?<br />
To assert this seems to avoid the truth of an encompassing<br />
idiomatic expression, and thus offer a senseless, even absurd<br />
proposal.<br />
(b) The maturing humanity of Jesus Christ did not know to begin with the<br />
time of his return.<br />
1) As a child he “increased in wisdom and stature” (Luke 2:53).<br />
Likewise as God’s Son, “He learned obedience from the things<br />
which he suffered” (Heb. 5:8). Yet after his resurrection, ignorance<br />
concerning his return is stated only with regard to the apostles<br />
(Acts 1:7).<br />
2) As the incarnate Son of God, he wholly submitted to the will and<br />
determination of the Father (Matt. 20:23; 26:39; John 4:34).<br />
3) As the submissive Servant, he at times voluntarily restricted the use<br />
of certain of his divine attributes, in the same way <strong>that</strong> his glory<br />
was veiled and briefly unveiled (Matt. 26:53; John 5:19-30; Phil.<br />
2:5-8).<br />
(c) The undiminished deity of Jesus Christ did know the time of his return.<br />
1) Admittedly this is a mystery, as is the overall truth <strong>that</strong> Jesus Christ<br />
is the “theanthropic person,” or the “God-man.” However, his<br />
humanity must never be allowed to diminish his deity.<br />
2) The fulness of Christ as revealed in Scripture must always be<br />
studied. “For in <strong>Him</strong> [Jesus Christ] all the fulness of Deity dwells<br />
in bodily form” (Col. 2:9; cf. Matt. 28:18; John 21:17). Deity <strong>that</strong><br />
is not omniscient is not deity.<br />
(d) By way of illustration, Shedd suggests <strong>that</strong> “the ignorance of Jesus<br />
Christ may be illustrated by the forgetfulness of an ordinary man. No<br />
man at each and every instant, holds in immediate consciousness all <strong>that</strong><br />
he has ever been conscious of in the past. He is relatively ignorant of<br />
much which he has previously known and experienced. But this<br />
forgetting is not absolute and total ignorance. This part of his<br />
consciousness may reappear hear upon earth; and all of it will reappear<br />
in the day of judgment. But he cannot recall it just at this instant. . . .<br />
Similarly, as we suppose <strong>that</strong> Christ when he spoke these words [Matt.<br />
24:36-37; Mark 13:32-33] to his disciples was ignorant of the time of<br />
the judgment, he may subsequently have come to know it as his human<br />
nature increased in knowledge through the illumination of the Divine. . .<br />
. Christ was relatively ignorant, not absolutely, if he was destined<br />
subsequently to know the time of the judgment day. It is more probable
142<br />
THE INFINITY OF GOD<br />
<strong>that</strong> the glorified human mind of Christ on the mediatorial throne now<br />
knows the time of the day of judgment, though it was ignorant of it.” 24<br />
(3) God the Holy Spirit is omniscient (I Cor. 2:10-11).<br />
c. God has perfect knowledge of His universe. “How great are Thy works, O LORD!<br />
Thy thoughts are very deep” (Ps. 92:5).<br />
(1) Concerning creation in general (Ps. 147:4-5).<br />
(a) Things minute and of least significance (Matt. 10:29-30).<br />
(b) Things actual, possible and impossible, real and contingent (Ezek. 2:7;<br />
3:7).<br />
(c) Things past, present, and future (Is. 42:9; 44:7; 46:9-10). However, this<br />
knowledge concerns God’s awareness of man’s limited, temporal field of<br />
vision, even though His actual perception is of everything in the eternal<br />
now.<br />
(2) Concerning mankind in particular (Ps. 139:1, 13-16).<br />
24 Shedd, Dogmatic Theology, II, pp. 276-7.<br />
(a) The thoughts of his heart (I Kings 8:39; II Chron. 16:9; Ps. 44:21; Jer.<br />
17:10; John 2:24-25; I John 3:19-20).<br />
(b) The evil and good of his soul (Ps. 7:9; 69:5; Prov. 15:3; Jer. 16:17; 17:9-<br />
10).<br />
(c) The span of his life (Job 14:5; Ps. 139:16).<br />
(d) The direction of his life (Ps. 1:6; 119:168).<br />
(e) The future actions which he freely chooses (Is. 44:28).<br />
1) Some reject this concept since such foreknowledge demands a fixity<br />
of future events in man’s life <strong>that</strong> conflicts with his necessary<br />
freedom. Hence, God is not believed to be absolutely omniscient.<br />
2) Others suggest <strong>that</strong> God has advance knowledge of all of man’s<br />
possible actions in a given situation. Hence, He is never surprised.<br />
God has a plan to counter whatever man may propose. But man<br />
retains the initiative while God is merely the respondent!<br />
3) However, Bavink quotes Augustine as follows:<br />
Wherefore our wills have power to do all <strong>that</strong> God wanted them to<br />
do and foresaw they could do; and therefore, whatever power they<br />
have, they have most certainly; and whatever they are to do they
THE INFINITY OF GOD 143<br />
themselves most certainly do, for he whose foreknowledge is<br />
infallible foreknew <strong>that</strong> they would have the power to do it and <strong>that</strong><br />
they would do it. 25<br />
In other words, the mystery is <strong>that</strong> man’s real freedom comes<br />
under the certainty of events ordained and foreknown by God.<br />
4) From God’s perspective, His knowledge of future human activity is<br />
really His knowledge of man in the eternal now (Jer. 1:4-5).<br />
4. The practical importance of God’s absolute knowledge.<br />
a. Charnock makes four major applications concerning God’s omniscience. 26<br />
(1) His boundless knowledge is slandered by man.<br />
25 Bavink, Doctrine of God, p. 190.<br />
26 Charnock, Works, I, pp. 517-36.<br />
(a) This happens when man seeks forbidden mysteries and future<br />
knowledge in opposition to Deuteronomy 29:29. The inference is <strong>that</strong><br />
God is partially ignorant. Hence, man grasps after all knowledge like a<br />
person who is blinded by incessantly and curiously gazing at the sun.<br />
(b) This happens when man swears by anyone or anything besides God.<br />
This is to substitute an inferior witness for God who is the only<br />
infallible witness.<br />
(c) This happens when we judge the actions of a man, as distinct from his<br />
thoughts, even though unlike God, we do not truly know the motives of<br />
his heart. The inference is <strong>that</strong> man qualifies as a judge with virtual<br />
omniscience.<br />
(d) This happens when we neglect to pray so as to seek his all knowing<br />
counsel. The inference is <strong>that</strong> there is an alternative source of absolute<br />
knowledge <strong>that</strong> can be consulted,<br />
(e) This happens when we make an outright denial of God’s omniscience<br />
(Ezek. 9:9).<br />
1) We deny His full knowledge in thought <strong>that</strong> considers God to be<br />
ignorant (Hab. 1:2-3).<br />
2) We deny His full knowledge in deeds <strong>that</strong> suggest <strong>that</strong> God is<br />
ignorant (Jonah 1:3).<br />
3) We deny His full knowledge with speech <strong>that</strong> implies <strong>that</strong> God is<br />
ignorant (I Sam. 15:13-15).
144<br />
27 Ibid., p. 527.<br />
THE INFINITY OF GOD<br />
4) We deny His full knowledge with worship <strong>that</strong> presumes <strong>that</strong> God<br />
is ignorant (Is. 29:13).<br />
(2) His boundless knowledge is a comfort to man.<br />
(a) When the church is assaulted by enemies (Ps. 69:16), yet these<br />
adversaries shall not escape God’s flaming eyes (Rev. 1:13-14), try as<br />
they may to hide (Is. 29:15).<br />
(b) God is especially to be trusted since He is not ignorant or forgetful. His<br />
intelligence is wholly dependable, particularly with regard to His<br />
covenants (Ps. 105:8).<br />
(c) God has well known from eternity with intensity those who belong to<br />
<strong>Him</strong> as Creator, Redeemer, and Shepherd (II Tim. 2:19).<br />
(d) While men may be blind to the sincerity and deep feelings of our heart,<br />
thankfully God is not since He has infinite understanding (Ps. 1:6). He<br />
“knows the least dram of grace and righteousness in the hearts of His<br />
people, though but as a ‘smoking flax,’ or as the least bruise of a saving<br />
conviction (Matt. 12:20), and knows it so as to cherish it.” 27<br />
(e) We are comforted in our secret prayers, sighs, and works. Our groans<br />
are not hid from God Ps. 38:9), nor are our hidden labors which He is<br />
careful to repay (Matt. 6:4, 6).<br />
(f) We are encouraged when we have company with good men who are<br />
persecuted (Ex. 3:7). As with the poverty of the church, Christ declares<br />
to the church at Smyrna, “I know your tribulation . . . but you are rich”<br />
(Rev. 2:8-9). There is a future reward for God’s suffering servants. He<br />
hears their cry and will avenge and reward them (Matt. 5:11-12).<br />
(g) We are comforted in the infirmities and weaknesses of the flesh (Ps.<br />
103:14), for God’s knowledge of these encourages <strong>Him</strong> to “remove our<br />
transgressions” (Ps. 103:12).<br />
(h) We are comforted while being fearful of lurking corruption in our<br />
hearts. That is, we appeal to God for a true assessment: “Search me, O<br />
God, and try my heart” (Ps. 139:23-24).<br />
(i) We are comforted in great assurance of pardon for sin. If God well<br />
knows our sin, He well knows the greater power of grace through the<br />
blood of Christ to cover sin.
28 Ibid., p. 532.<br />
THE INFINITY OF GOD 145<br />
(3) His boundless knowledge is humbling to man.<br />
(a) Man’s hoped for secrecy is demolished (Ps. 90:8), just as Jonah’s<br />
rebellion is known in the privacy of his cabin on the way to Joppa<br />
(Jonah 1:3).<br />
(b) Man’s contrived hypocrisy is unmasked as if our bodies were a crystal<br />
(Heb. 4:13). “All the rooms of the heart, and every atom of dust in the<br />
least chink of it, is clear to his eye.” 28<br />
(c) Man’s carelessness regarding sin is driven away. Old sins rise up to<br />
haunt and convict; they are all known of God in the eternal present;<br />
they are recorded and resurrected (Amos 8:7); none are forgotten.<br />
(d) Man’s actions are exactly weighed and numbered (I Sam. 2:3). God has<br />
spread before <strong>Him</strong> the guilt of every circumstance. Nothing escapes His<br />
careful gaze (Ps. 11:4).<br />
(e) Man’s injustice finds settlement before God’s impeccably just<br />
knowledge. As both a perfect witness and judge (Luke 16:15), He will<br />
not overlook any transgression, no matter how large our catalogue of<br />
sins may be.<br />
(4) His boundless knowledge is an exhortation to man.<br />
(a) Let us resist the temptation to sin Prov. 5:20-21). When we are enticed<br />
to commit evil, let us first ask, “Would not God find this out? For He<br />
knows the secrets of the heart” (Ps. 44:21).<br />
(b) Let us be watchful over our heart and thoughts, and quick to blush<br />
knowing <strong>that</strong> God probes the soul’s every recess.<br />
(c) Let us make good preparation for every duty <strong>that</strong> we perform. With<br />
God ever-watchful, we <strong>should</strong> shrink from being idle, careless, or<br />
intemperate.<br />
(d) Let us be stimulated to work before God with transparent sincerity (I<br />
Chron. 28:9), even when we are at times unconscious of His watchful<br />
eye (Gen. 28:16; John 1:48).<br />
(e) Let us be deeply humbled. As His children, yet He knows our hurt to<br />
<strong>Him</strong> in the face of His blessings, our ingratitude to <strong>Him</strong> in the face of<br />
His benefits, as well as our idolatry, blasphemy, and secret enmity.<br />
(f) Let us yield to God unreservedly since being naked in His sight, “the<br />
unfortunate [poor man] commits himself to Thee” (Ps. 10:14).
146<br />
THE INFINITY OF GOD<br />
b. A. W. Tozer concludes <strong>that</strong> God’s omniscience is a source of either shaking fear or<br />
consoling hope. 29<br />
(1) Concerning fear: “The unblessed soul may well tremble <strong>that</strong> God knows the<br />
flimsiness of every pretext and never accepts the poor excuses given for evil<br />
deeds, since He knows the underlying motives.”<br />
(2) Concerning hope: “To us who have fled for refuge in the gospel, no<br />
talebearer can inform on us, no enemy can make an accusation stick. He<br />
knew us utterly before we knew <strong>Him</strong> and called us to <strong>Him</strong>self in the full<br />
knowledge of everything <strong>that</strong> was against us.”<br />
E. GOD IS OMNISAPIENT - INFINITE IN WISDOM<br />
1. Introduction.<br />
a. Religious man may readily give theoretical acknowledgment concerning God’s<br />
absolute wisdom, since God could not be God if He were not all-wise. Yet in the<br />
practical issues of life, this same representative man may nevertheless quickly<br />
charge God with being indiscreet, or at worse foolish. For instance, man may<br />
propose:<br />
(1) In a given situation, God made a poor move in doing something in a<br />
particular way. His modus operandi was not the best plan, according to<br />
human estimates.<br />
(2) God needs man’s advice in certain complex situations. Being remote in<br />
heaven’s heights, He <strong>should</strong> heed an earthly opinion.<br />
(3) Because God’s ways are so different from those of contemporary man, they<br />
probably will not work very well. Hence, He <strong>should</strong> be warned and listen!<br />
b. However, when a person follows the example of Solomon and yearns for “an<br />
understanding heart” from God (I Kings 3:9), he then concludes, “How blessed is<br />
the man who finds wisdom, and the man who gains understanding. For its profit<br />
is better than the profit of silver, and its gain than fine gold” (Prov. 3:13-14). As<br />
a consequence, he delights to give glory “to the only wise God, through Jesus<br />
Christ” (Rom. 16:27).<br />
2. By way of definition, God’s wisdom is <strong>that</strong> active characteristic which results from the<br />
interaction <strong>that</strong> occurs between His knowledge and goodness. Or as Strong states, the<br />
wisdom of God “is omniscience, as qualified by a holy will.” 30 Once again we are<br />
confronted with the importance of considering God’s attributes integrally and not in a<br />
piecemeal fashion.<br />
29 Tozer, Knowledge of the Holy, p. 63.<br />
30 Strong, Systematic Theology, p. 286.
THE INFINITY OF GOD 147<br />
a. Wisdom is the application of knowledge toward a good purpose. Its<br />
administration involves the employment of good means <strong>that</strong> lead to a good end.<br />
(1) Wisdom is not raw shrewdness or smartness, as in the case of the Unjust<br />
Steward (Luke 16:1-8). Here knowledge is used with a questionable purpose<br />
in mind, even a machiavellian cleverness. We could say <strong>that</strong> the unrighteous<br />
steward was astute, but not wise in a virtuous sense.<br />
(2) Wisdom involves the reflective, studied, discriminating transfer of true<br />
knowledge through the grid of a good and holy will.<br />
(a) Knowledge is data. However wisdom involves practicality; it envisages<br />
good activity <strong>that</strong> prevails even in spite of difficult circumstances.<br />
(b) Knowledge is acquired. However wisdom is intuitive; it has an established,<br />
virtuous grid in the soul <strong>that</strong> is well able to apply knowledge.<br />
(c) Knowledge is most efficiently handled according to the degree of<br />
intelligence. However wisdom is prudence <strong>that</strong> sanctifies mental acuity.<br />
(3) Wisdom and knowledge are treated separately in the Bible, yet remain in<br />
close relation as Daniel acknowledges (Dan. 2:20-23, and as is evident in the<br />
harmonious working of spiritual gifts in local church life (I Cor. 12:8, 12).<br />
b. Charnock defines wisdom as, “acting for a right end” while “observing all the<br />
circumstances for action.” It involves, “willing and acting according to the right<br />
reason, according to a right judgment of things. We never count a willful man as<br />
wise, but him only <strong>that</strong> acts according to a right rule, when right counsels are<br />
taken, and vigorously executed. . . . Man may have knowledge without wisdom,<br />
but not wisdom without knowledge.” 31<br />
3. Wisdom in God is an identical characteristic in the three persons of the triune<br />
Godhead.<br />
a. God the Father is wise (Rom. 16:27; I Tim. 1:17; Jude 25).<br />
b. God the Son is wise (Luke 2:40; Matt. 13:54; I Cor. 1:30; Col. 2:2-3; Rev. 5:12).<br />
c. God the Holy Spirit is wise (I Cor. 2:11-13; 12:8).<br />
4. Wisdom in God, especially <strong>that</strong> manifestation of its “richest depths” (Rom. 11:33-36),<br />
<strong>that</strong> display of its “manifold glory” (Eph. 3:8-11), is supremely displayed in the design<br />
and outworking of the Gospel (I Cor. 2:6-8).<br />
31 Charnock, Works, II, pp. 11-12.<br />
O loving wisdom of our God!<br />
When all was sin and shame,<br />
A second Adam to the fight<br />
And to the rescue came.
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THE INFINITY OF GOD<br />
5. The practical importance of God’s absolute wisdom.<br />
32 Ibid., pp. 74-98.<br />
a. God’s wisdom is manifest in every aspect of His dealings with His universe.<br />
(1) In creation (Ps. 19:1-6; 104:24).<br />
(2) In providence (Ps. 33:10-11; Rom. 8:28).<br />
(3) In redemption (Rom. 11:33; 16:25-27; I Cor. 2:7-8; Eph. 3:7-10).<br />
b. Charnock considers four applications concerning God’s wisdom. 32<br />
(1) We may confidently say of an all-wise God:<br />
(a) He is best fitted to govern this world (Ps. 104:24).<br />
(b) He has good reason to be patient with man (Acts 17:30).<br />
(c) He has no reason to change His decrees (Is. 46:10).<br />
(d) He is the best object of human trust (I Cor. 2:4-5).<br />
(e) He is the best hope for vanquished evil (Jude 15).<br />
(2) We may conclude concerning man’s wisdom:<br />
(a) It defames the wise workmanship of God.<br />
(b) It is disrespectful of God’s commandments.<br />
(c) It neglects the true means of worshiping God.<br />
(d) It sits in judgment over God’s Word.<br />
(e) It is reluctant to trust God’s promises.<br />
(3) We may be comforted by the fact <strong>that</strong>:<br />
(a) In affliction and disease, God wisely appoints and removes.<br />
(b) In temptations and trials, God wisely permits and overrules.<br />
(c) In our praying, God wisely allows and disallows.<br />
(d) In church tribulations, God wisely foresees and confounds.
(4) We ought to give attention to:<br />
THE INFINITY OF GOD 149<br />
(a) Meditation upon God’s wisdom, <strong>that</strong> is serious reflection.<br />
(b) Investigation and admiration of God’s wisdom.<br />
(c) Avoidance of trusting in man’s wisdom.<br />
(d) Pursuit and reception of God’s wisdom.<br />
(e) Submission to God’s infinite wisdom without criticism.<br />
c. God’s wisdom is a communicable attribute.<br />
(1) The wisdom of God is sovereignly endowed, yet certain human attitudes and<br />
responses are also involved (Dan. 2:20-23; Eph. 1:17). These include:<br />
(a) Reverence for God (Ps. 111:10; Prov. 9:10).<br />
(b) Requisition from God (I Kings 3:5-12; Jas. 1:5).<br />
(c) Reception of God’s Word (Ps. 119;97-99; Col. 3:16; II Tim. 3:15-17).<br />
(d) Recognition of Jesus Christ as the fount and incarnation of the wisdom<br />
of God (Prov. 8:22-31; John 1:1; I Cor. 1:23-24, 30).<br />
(2) The wisdom of God is necessary to travel in this foolish world toward the<br />
consummated kingdom of God (Prov. 8;12, 34-34; Eph. 5:15-17).<br />
(3) The wisdom of God is productive of the fruit of the Spirit in the life of an<br />
authentic child of God (Jas. 3:17-18).<br />
(4) The wisdom of God is to be manifest in a multitude of human attitudes, acts,<br />
and relationships, as enumerated by Solomon in the Book of Proverbs.<br />
Much of his concern is <strong>that</strong> of passing on to his son practical aspects of<br />
spiritual prudence.<br />
F. GOD IS OMNIPRESENT - INFINITE WITHIN SPACE<br />
1. Introduction.<br />
a. By way of illustration, in a busy city, you decide to visit a large cathedral. Leaving<br />
the noisy street you enter a lofty and majestic stone structure with the result <strong>that</strong><br />
you are struck by the contrasting quiet atmosphere. Your immediate thought is,<br />
“Why how real is the presence of God here.” But such thinking misunderstands<br />
the omnipresence of God for He was equally present out in the busyness of the<br />
street.
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THE INFINITY OF GOD<br />
b. By way of illustration, in visiting a maximum security prison, your soul is chilled<br />
with the sense of judicial severity and contained evil <strong>that</strong> pervades such an<br />
institution. You say to yourself, “What a godless place this is. Let me leave as<br />
soon as is possible.” But such thinking ignores God’s omnipresence for He is there<br />
even in the worst of jails.<br />
c. By way of illustration, a business executive bids his wife and family goodbye as he<br />
leaves for a conference some distance away. While absent, the man involves<br />
himself with company and activities <strong>that</strong> would offend his loved ones at home.<br />
Why does he do this? Because he limits God’s perception and at the same time<br />
ignores his all-pervasive presence.<br />
d. By way of illustration, in defense of the questionable life-styles of some politicians,<br />
it is commonly asserted today <strong>that</strong>, “what they do in private is their own<br />
business.” But this perspective fails to realize <strong>that</strong> God is present during those<br />
times of supposed privacy, and accountability is not restricted to public affairs.<br />
e. The natural or unregenerate man is especially unmindful of God’s omnipresence,<br />
and his behavior reflects this attitude. In fact this private fortress mentality<br />
becomes the fertile breeding ground of all types of hypocrisy. That is, such a<br />
person convinces himself <strong>that</strong> secret, immoral activities can happily exist in one’s<br />
life just as long as they are not known publicly. Only when he becomes aware of<br />
the presence of God in his life at all times and in every place does he confess, as<br />
did Jacob at Bethel, “Surely the Lord is in this place, and I did not know it” (Gen.<br />
28:16; cf. Isa. 29:15).<br />
2. Definition.<br />
Strong declares: “God, in the totality of his essence, without diffusion or expansion,<br />
multiplication or division, penetrates and fills the universe in all its parts.” 33 Compare<br />
Charnock’s similar but expanded definition. 34<br />
a. God was before all else. Hence, creation came into God’s presence and did not<br />
displace <strong>Him</strong>. Shedd comments <strong>that</strong>, “the Divine omnipresence means rather the<br />
presence of all things to God, than God’s presence to all things. They are in his<br />
presence, but he is not in their presence.” 35<br />
b. Yet the language of God to man is commonly <strong>that</strong> of His presence filling all (Jer.<br />
23:23-24; Acts 17:24-28; Eph. 1:23; 4:1-6). Here is further explanation of God’s<br />
omniscience.<br />
33 Strong, Systematic Theology, p. 279.<br />
34 “[According to Jeremiah 23:24, T]his essential presence is, 1. without any mixture, 2. without any division of<br />
himself, 3. not by multiplication, 4. not by extension or diffusion. 5. There is no space, not the least, wherein<br />
God is not wholly according to his essence, and wherein his whole substance doth not exist.” Charnock,<br />
Works, I, pp. 429-431.<br />
35 Shedd, Dogmatic Theology, I, p. 340.
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(1) Both omnipresence and omniscience are intimately related Ps. 139:1-12).<br />
Certainly the God who is everywhere must of necessity know everything.<br />
Yet man who is here and not there, struggles to grasp such transcendent<br />
truth (Ps. 139:6-12).<br />
(2) By way of illustration, “The atheist wrote: ‘God is nowhere,’ but his little<br />
daughter read it: ‘God is now here,’ and it converted him.” 36<br />
c. God’s omnipresence is not merely potential but actual. Yet this real presence does<br />
not transform all things into God! C. Samuel Storms clarifies this point as<br />
follows: “God is omnipresent according to His being and not merely according to<br />
His operation. That is to say, He is essentially or substantially, not only<br />
dynamically, omnipresent. It is the heresy of deism which contends <strong>that</strong> God is<br />
present in all places only by way of influence and power, acting upon the world<br />
from a distance, but not <strong>Him</strong>self wholly present throughout. . . . Although God is<br />
wholly present throughout all things, He is yet distinct from all things. It does not<br />
follow <strong>that</strong> because God is essentially in everything <strong>that</strong> everything is essentially<br />
God. It is the heresy of pantheism <strong>that</strong> the being of God is one and the same with<br />
the being of all reality.” 37 Refer to Herman Bavinck for a more detailed refutation<br />
of both extremes. 38<br />
d. God’s omnipresence is essential to the persons of His triunity.<br />
(1) God the Father is in all and through all (Isa. 66:1; Jer. 23:23-24; “cts 17:26-<br />
27).<br />
(2) God the Son is in all and through all (Matt. 28:18-20; Eph. 1:22-23; Col.<br />
1:17).<br />
(3) God the Holy Spirit is in all and through all (Gen. 1:1-2; Ps. 139:7; I Cor.<br />
2:10).<br />
e. By way of illustration, Spurgeon graphically declares:<br />
36 Strong, Systematic Theology, p. 280.<br />
We believe <strong>that</strong> He filleth heaven and earth, and hell; He is in the very space which<br />
His creation seems to claim, for creatures do not displace God; and even the space<br />
which is occupied by His handiwork is still filled with <strong>Him</strong>self. The rocky bowels of<br />
the unsearchedout depths are full of God; where the sea roars, or where the solid<br />
granite lives no interstice [crack] or vacuum, even there is God; not only in the open<br />
place, and in the chasm, but penetrating all matter, and abounding everywhere in all,<br />
and filling all things with <strong>Him</strong>self. 39<br />
37 C. Samuel Storms, The Grandeur of God, p. 88.<br />
38 Bavinck, The Doctrine of God, pp. 159-162.<br />
39 Spurgeon, Metropolitan Tabernacle Pulpit, VII, p. 426.
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f. By way of illustration, Charnock soberly warns man:<br />
How foolish is it to imagine any hiding-place from the incomprehensible God, who<br />
fills and contains all things, and is present in every point of the world. When men<br />
have shut the door, and made all darkness within, to meditate or commit a crime,<br />
they cannot in the most recesses be sheltered from the presence of God. . . .<br />
Hypocrites cannot disguise their sentiments from him; he is in the most secret nook<br />
of their hearts. No thought is hid, no lust is secret, but the eye of God beholds this. .<br />
. . We may exclude the sun from peeping into our solitudes, but not the eyes of God<br />
from beholding our actions. 40<br />
3. Problems <strong>that</strong> seem to confront God’s omnipresence.<br />
a. The Bible speaks of God as being distinctively located.<br />
40 Charnock, Works, I, p. 450.<br />
(1) In other words, is it possible for God to be more present in one place than<br />
another?<br />
(a) How can God be distinctively present in heaven and yet everywhere?<br />
(b) How can God be distinctively present in the believer and yet<br />
everywhere?<br />
(c) Is God more distinctively present in heaven than in hell?<br />
(2) God is present everywhere in His essence, yet especially present in His moral<br />
being in certain situations. Since God is holy, He is especially present in<br />
heaven while also being present in hell.<br />
41 Louis Berkhof, Systematic Theology, p. 61.<br />
42 Bavink, The Doctrine of God, p. 157.<br />
(a) Berkhof declares <strong>that</strong> God, “does not dwell on earth as He does in<br />
heaven, in animals as He does in man, in the inorganic as He does in the<br />
organic creation, in the wicked as He does in the pious, nor in the<br />
Church as He does in Christ.” 41<br />
(b) Bavinck rightly makes the same distinction:<br />
[God] is not present in the same degree and manner everywhere.<br />
Scripture everywhere teaches <strong>that</strong> heaven, though also created, has been<br />
God’s dwelling and throne ever since it was called into being (Deut.<br />
26:15; II Sam. 22:7; I Kings 8:32; Ps. 11:4; 33:13; 115:3, 16; Isa. 63:15;<br />
Matt. 5:34; 6:9; John 14:2; Eph. 1:20; Heb. 1:3; Rev. 4:1 ff., etc.). But<br />
from heaven God descends (Gen. 11:5, 7; 18:21; Ex. 3:8), walks in the<br />
garden (Gen. 3:8), appears often and at various places (Gen. 12; 15; 18-<br />
19; etc.), and in a special sense comes down to his people on Mt. Sinai<br />
(Ex. 19:9, 11, 18, 20; Deut. 33:2; Judg. 5:4). 42
THE INFINITY OF GOD 153<br />
(c) Although Solomon declares <strong>that</strong> “the highest heaven cannot contain<br />
Thee” (I Kgs. 8:27), yet God especially dwells “above the mercy seat,<br />
from between the two cherubim which are upon the ark of the<br />
testimony” (Ex. 25:22).<br />
(d) Although God is present with all of <strong>Israel</strong> (Ex. 29:45), yet He is<br />
especially present before Moses on Mt. Sinai since the prophet’s face is<br />
caused to shine at <strong>that</strong> place (Ex. 34:29).<br />
b. The Bible speaks of the ubiquity of Jesus Christ.<br />
43 Charnock, Works, I, p. 445.<br />
(1) In other words, in view of the clear teaching of the Son of God in Matthew<br />
18:20; 28:20, how is it possible for him, as the theanthropic person, to be<br />
everywhere in the light of John 14:2-3? Furthermore, how can Jesus Christ<br />
be everywhere if he has ascended and now sits at the right hand of the Father<br />
(Acts 2:32-33; Col. 3:1)?<br />
(a) It is not sufficient to say <strong>that</strong> Jesus Christ is omnipresent through the<br />
Holy Spirit according to John 14:26; 15:26; 16:13-14; Rom. 8:9. The<br />
person of Jesus Christ is nor merely omnipresent by representation.<br />
(b) Yet it would seem <strong>that</strong> we can definitely claim <strong>that</strong> the physical body of<br />
Jesus Christ was not omnipresent, even in its initial post-resurrection<br />
state (Acts 1:9-11).<br />
(2) Of special significance at this point is John 3:13 (NKJV): “No one has<br />
ascended to heaven but He who came down from heaven, <strong>that</strong> is, the Son of<br />
Man who is in heaven.”<br />
(a) While the NASB and NIV omit the phrase, “who is in heaven,” yet the<br />
textual support for this expression is reasonably solid, witness its<br />
inclusion in the American Standard Version of 1901 and the New<br />
English Bible of 1970.<br />
(b) Charnock makes an illuminating comment on this verse as follows:<br />
Not which was, but which is [in heaven]; he comes from heaven by<br />
incarnation, and remains in heaven by his divinity. He was, while he<br />
spake to Nicodemus, locally on earth, in regard of his humanity, but in<br />
heaven according to his deity, as well as upon earth in the union of his<br />
divine and human nature. He descended upon earth, but he left not<br />
heaven; he was in the world before he came in the flesh. 43<br />
In support of this John Gill refers to:<br />
the omnipresence of the divine nature in Christ, who, as a divine person,<br />
was in heaven, when he, a man, was here on earth (John 1:18; 3:13) and,<br />
indeed, unless he was omnipresent, he could not be in whatsoever place<br />
two or three are gathered together in his name, or be in the midst of the
154<br />
THE INFINITY OF GOD<br />
candlesticks, the churches, or with his ministers, to the end of the world<br />
(Matt. 18:20; 28:29). 44<br />
(3) Colossians 1:17 speaks of Jesus Christ: “And He is before all things, and in<br />
<strong>Him</strong> all things hold together [exist, cohere].” Vincent cites Athanasius<br />
concerning this verse: “He, the All-powerful, All-holy Word of the Father,<br />
spreads His power over all things everywhere, enlightening things seen and<br />
unseen, holding and binding all together in <strong>Him</strong>self. Nothing is left empty of<br />
His presence, but to all things and through all, severally and collectively, He<br />
is the giver and sustainer of life.” 45<br />
4. The practical importance of God’s omnipresence.<br />
a. Man cannot hide himself from God’s presence (Jer. 23:23-24).<br />
(1) By way of illustration, Thomas Manton comments:<br />
God is everywhere, here where you are; nearer and more intrinsic to us than<br />
our very souls. Therefore all we think, speak, or do, is better known to him<br />
than it is to ourselves; we do all as in his sight, speak all as in his hearing, think<br />
all as in his presence; <strong>that</strong> which can be absent is not God; you may be far<br />
from him, but he is not far from every one of you [Acts 17:27]. 46<br />
(2) The unbeliever cannot run away from God; he is always running into <strong>Him</strong>!<br />
The person of Jesus Christ is His precise image (John 14:9; Col. 1:15); man’s<br />
conscience ceaselessly testifies to <strong>Him</strong> (Rom. 2:15). Try as we can to forget<br />
or ignore <strong>Him</strong>, yet His presence relentlessly confronts us.<br />
(3) The believer cannot stay away from God; for him there is no such thing as<br />
personal privacy, nor does he desire it (Ps. 73:28).<br />
(a) In his unregenerate state he detested God’s presence; now he enjoys it<br />
and would be unhappy without it. He may bow in fear and humility<br />
before God, but he does not despitefully turn from God.<br />
(b) “In Thy presence is fulness of joy; in Thy right hand there are pleasures<br />
for ever” (Ps. 16:11; cf. 63:1-2; 73:25-28; 84:1-4).<br />
b. Man can hide himself within God’s presence (Ps. 139:7-12).<br />
44 Gill, Body of Divinity, p. 31.<br />
(1) Note <strong>that</strong> David’s description of God’s omnipresence is not so much a<br />
stimulus to fear as to hope and comfort. So Spurgeon declares: “Not <strong>that</strong> the<br />
Psalmist wished to go from God, or to avoid the power of divine life. . . . The<br />
exploring missionary in his lonely wanderings is led, in his solitary feebleness<br />
45 Marvin R. Vincent, Word Studies In The New Testament, III, p. 471.<br />
46 Thomas Manton, The Complete Works of Thomas Manton, XII, p. 244.
THE INFINITY OF GOD 155<br />
he is held; . . . and in this respect it matters not what realms they resort, the<br />
active energy of God is around them still.” 47<br />
(2) Note the various aspects of God’s reassuring presence.<br />
(a) The nature of His presence, v. 7.<br />
(b) The height and depth of His presence, v. 8.<br />
(c) The breadth of His presence, v. 9.<br />
(d) The intimacy of His presence, v. 10.<br />
(e) The penetration of His presence, vs. 11-12.<br />
(3) Hence, for the believer in Jesus Christ “who fills all in all” (Eph. 1:23). His<br />
omnipresence both stimulates and establishes the local church (Eph. 1:4-6).<br />
c. Charnock concludes with the following useful applications concerning God’s<br />
omnipresence. 48<br />
(1) Let us be warned:<br />
(a) God’s presence is commonly forgotten (Gen. 3:10).<br />
(b) God’s presence is frequently despised (Job 24:15).<br />
(2) Let us be comforted:<br />
(a) In all violent temptations (Ps. 14:4-5).<br />
(b) In sharp and scorching afflictions (Ps. 27:10).<br />
(c) In all duties of worship (Ex. 20:24).<br />
(d) In special tasks and offices (Matt. 28:20).<br />
(e) In the presence of all of His attributes.<br />
(3) Let us be exhorted:<br />
(a) His presence ought to shield us against temptations (Heb. 11:27).<br />
(b) His presence ought to stimulate us to holy actions (Ps. 119:168).<br />
(c) His presence ought to encourage purity of worship (Ex. 3:2-6).<br />
47 C. H. Spurgeon, The Treasury of David, VII, pp. 236-7.<br />
48 Charnock, Works, I, pp. 448-456.
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G. GOD IS IMMENSE - INFINITY BEYOND SPACE<br />
1. By way of definition, God’s immensity involves His transcendent relationship to space.<br />
This means <strong>that</strong> He is not confined or subject to space. Hence God is literally<br />
“immeasurable,” beyond measure. Thus Solomon declares: “But will God indeed dwell<br />
on the earth? Behold, heaven and the highest heaven cannot contain Thee, how much<br />
less this house which I have built!” (I Kgs. 8:27).<br />
a. Since space involves the relationship between things, and God is the creator of all<br />
things and space as a consequence, it then follows <strong>that</strong> God is greater than space.<br />
b. God’s omnipresence is part of His immensity. Shedd declares: “Omnipresence has<br />
respect to the universe of created beings and things; so space as filled. Immensity<br />
has reference to this, and to what is beyond.” 49 Berkhof explains: “‘Immensity’<br />
points to the fact <strong>that</strong> God transcends all space and is not subject to its<br />
limitations, while ‘omnipresence’ denotes <strong>that</strong> He nevertheless fills every part of<br />
space with His entire being.” 50<br />
c. God is immeasurable and transcends our spacial/temporal terms of measurement.<br />
John Dagg writes <strong>that</strong>, “the essence of God is immense or unmeasured, . . .<br />
because it is spiritual, and, therefore without such dimensions as may be measured<br />
by feet and inches; and because, in whatever sense dimensions may be ascribed to<br />
it, these dimensions are boundless.” 51<br />
d. Concerning Solomon’s understanding of God’s immensity described in I Kings<br />
8:27, Charnock adds: “Considering the immensity of God’s essence, [Solomon]<br />
wonders <strong>that</strong> God <strong>should</strong> order a house to be built for him. . . . He <strong>that</strong> is not<br />
contained in the heavens, as a man is in a chamber, is without, and above, and<br />
beyond the heavens; it is not said they do not contain him, but it is impossible<br />
they <strong>should</strong> contain him, they ‘cannot contain him.’“ 52<br />
2. What practical lessons then <strong>should</strong> we learn from God’s immensity, <strong>that</strong> is His<br />
surpassing presence, as described by Solomon in I Kings 8:27?<br />
a. Whatever difficulty we may have in grasping such infinite truth, yet we are<br />
assured by Solomon in I Kings 8:28-53 <strong>that</strong> this immense God is no less gracious<br />
and merciful.<br />
b. Though God be immense, yet this perfection never hinders the particular focus of<br />
His omnipresence, specifically by means of His “eyes” and “ears,” upon the<br />
penitent groans of His children (I Kings 8:28-53).<br />
c. This God of <strong>Israel</strong> alone is to be worshiped. There cannot be two immense gods.<br />
To regard any other god is to insult His unique greatness (I Kings 8:59-60).<br />
49 Shedd, Dogmatic Theology, I, p. 340.<br />
50 Berkhof, Systematic Theology, p. 61.<br />
51 John L. Dagg, Manual Of Theology, p. 62.<br />
52 Charnock, Works, I, pp. 431-2.
THE INFINITY OF GOD 157<br />
(1) He is to be worshiped with obedience to His commandments (I Kings 8:61).<br />
(2) He is to be worshiped with acceptable sacrifices (I Kings 8:62-64; 9:1-5).<br />
d. However God may condescend to accommodate <strong>Him</strong>self to man’s material/<br />
temporal/spacial existence by dwelling in a temple, yet the excellence of His<br />
spiritual and essential immensity must always be our greater focus and concern.<br />
H. GOD IS IMMANENT - INFINITE WITHIN CREATION<br />
1. By way of definition, God is intimately and actively present within His creation; He is<br />
very near and close by His creatures in particular (Acts 17:26-28).<br />
a. Immanence is an attribute of God coexisting with His transcendence (Gen. 1:2;<br />
2:7; Job 27:3; 33:4; 34:14-15; Isa. 63:11; Jer. 23:24; Mic. 3:8; Hag. 2:5).<br />
b. While God is omnipresent, His immanence focuses attention upon a close<br />
relationship with His creation. In the material sphere it is a real pervasive<br />
presence. In the sphere of the creature it is a real personal presence.<br />
c. The immanence of God is only properly regarded when it is comprehended along<br />
with equal regard for God’s transcendence. True worship of the God who indwells<br />
the believing heart only retains a right sense of awe and reverence when we realize<br />
<strong>that</strong> this same God inhabits eternity. “For thus says the High and Lofty One who<br />
inhabits eternity, whose name is Holy: I dwell in the high and holy place, with him<br />
who has a contrite and humble spirit, to revive the spirit of the humble, and to<br />
revive the heart of the contrite ones” (Isa. 57:15 NKJV).<br />
2. The comprehension of God as immanent with little regard for His transcendence, His<br />
beyondness, is associated with a variety of doctrinal errors, cults, and major world<br />
religions.<br />
a. Pantheism. God is all, and all is God. Hence the universe is God; He is without<br />
personality, while being the substance of all things. Pantheistic religions include:<br />
(1) Hinduism. The one divine essence is Brahma, a neuter divine power or<br />
world-soul. Hence, all the world is Brahma, even the soul of man, which<br />
must come to this realization through the process of reincarnation.<br />
Brahamans are the highest cast of Hindu priests.<br />
(2) Buddhism. Having a kinship with Hinduism, man as part of the universal<br />
consciousness aspires to enlightenment through successive reincarnations<br />
within nature. Past experiences or karma are transcended when nirvana is<br />
attained, the extinction of individuality.<br />
(3) Christian Science. Mary Baker Eddy taught <strong>that</strong> God is Divine Principle,<br />
Life, Truth, Love, Soul, Spirit, Mind. God is good and good is God. The only<br />
reality and existence is Divine Mind and His ideas. As a consequence, evil,<br />
sin, sickness are non-reality.
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b. Classic Liberalism. There is no sacred/secular distinction since God is naturally<br />
rather than supernaturally at work in all the world. “God is within nature rather<br />
than beyond or outside it.” 53<br />
c. Relational theology. God is subjectively comprehended as the ground of allimportant<br />
human interpersonal relationships. Egocentric and utilitarian emphases<br />
restrict objective holy reverence.<br />
I. GOD IS TRANSCENDENT - INFINITE BEYOND CREATION<br />
1. By way of definition, God is beyond and above all of creation. The majesty of His<br />
regnant glory surpasses both matter and the natural world. Thus according to<br />
Erickson, “God is separate from and independent of nature and humanity.” 54 In<br />
particular, His supremacy places <strong>Him</strong> above all rational creatures (Job 11:7-8; Isa.<br />
55:8-9; I Tim. 6:13-16).<br />
a. Transcendence is an attribute of God coexisting with His immanence (Ex. 15:11;<br />
Ps. 90:1-2; 115:3-6; Isa. 40:22-25; 66:1; Hab. 2:20; Eph. 4:6).<br />
b. While God is omnipresent, His transcendence focuses attention upon <strong>Him</strong> as<br />
being inexpressibly distinct from His creation. In the material sphere, His perfect<br />
spirituality presents a radical distinction. In the sphere of the creature, His holy<br />
attributes declare <strong>Him</strong> to be unspeakably lofty.<br />
c. The transcendence of God is only properly regarded when it is comprehended<br />
along with equal regard for God’s immanence. When Isaiah was overwhelmingly<br />
confronted with “the Lord sitting on a throne, lofty and exalted” (Isa. 6:1), yet<br />
<strong>that</strong> same God condescended to mediate particular grace to a smitten sinner (Isa.<br />
6:6-7).<br />
d. By way of illustration, Tozer well instructs and warns us when he writes:<br />
We must not think of God as highest in an ascending order of beings, starting with<br />
the single cell and going on up from the fish to the bird to the animal to man to<br />
angel to cherub to God. This would be to grant God eminence, even pre-eminence,<br />
but <strong>that</strong> is not enough; we must grant <strong>Him</strong> transcendence in the fullest meaning of<br />
<strong>that</strong> word. Forever God stands apart, in light unapproachable, . . . Conversely, the<br />
self-assurance of modern Christians, the basic levity present in so many of our<br />
religious gatherings, the shocking disrespect shown for the Person of God, are<br />
evidence enough of deep blindness of heart. Many call themselves by the name of<br />
Christ, talk much about God, and pray to <strong>Him</strong> sometimes, but evidently do not<br />
know who He is. “The fear of the Lord is a fountain of life,” but this healing fear is<br />
today hardly found among Christian men. 55<br />
53 Millard J. Erickson, Christian Theology, pp. 304-6.<br />
54 Ibid., p. 312.<br />
55 Tozer, Knowledge of the Holy, pp. 76, 78.
THE INFINITY OF GOD 159<br />
2. The comprehension of God as transcendent with little regard for His immanence is<br />
associated with a variety of doctrinal errors, cults, and major world religions.<br />
a. Gnosticism. This early church heresy comprehended the Supreme Being, or the<br />
Absolute as ineffably and exclusively spiritual. Consequently, this Being was<br />
utterly separate from matter since it was believed to be intrinsically evil.<br />
b. Mohammedanism. Since “God is great,” man must bow with awe and obedience.<br />
However, there is no gracious, spiritual union with Allah <strong>that</strong> prompts the child of<br />
God to pray, “My Father, . . .”<br />
c. Deism. Although God is personal and Creator, a denial of the Trinity reflects His<br />
more remote involvement with this present world. Like a clock, God has wound<br />
up our immediate universe so as to let it run without His close, hovering,<br />
brooding concern.<br />
d. Neo-orthodoxy. For Soren Kierkegard, Karl Barth, and Emil Brunner, God is<br />
transcendent existentially rather than objectively. Hence existential faith is placed<br />
in the real living Word (Jesus Christ) rather than inscripturated, propositional<br />
truth.<br />
3. Since both God’s immanence and transcendence ought to be comprehended together,<br />
the following implications of each attribute are likewise considered together. 56<br />
a. The implications of God’s immanence.<br />
(1) God is not limited to working directly to accomplish His purposes.<br />
(2) God may use persons and organizations, not even being avowedly Christian.<br />
(3) We <strong>should</strong> have an appreciation for all <strong>that</strong> God has created.<br />
(4) We can learn something about God from His creation.<br />
(5) God’s nearness has gospel relevance for the unbeliever.<br />
b. The implications of God’s transcendence.<br />
(1) God, being higher than man, cannot be completely framed in human terms.<br />
(2) Our salvation is not our achievement. He must descend to deliver.<br />
(3) There will always be a difference between God and man.<br />
(4) Reverence is appropriate in our relationship with God.<br />
(5) We will look for genuinely transcendent working by God beyond nature.<br />
56 Erickson, Christian Theology, pp. 311-12, 317-19.
A. INTRODUCTION<br />
CHAPTER XI<br />
THE PERSONAL BEING OF GOD<br />
1. “Ontology” involves the study of “being” or “existence,” though here we are focusing<br />
on “personal existence” and its origin in the personal existence of God. As being has its<br />
root in the eternal and original being of God, so man’s derived being comes from <strong>that</strong><br />
same source. Therefore, to properly understand personal human being, one must first<br />
understand the only personal God. Secular, humanistic, philosophic contemplation of<br />
personal being tends to be grounded upon man, <strong>that</strong> is subjective speculation, inward<br />
contemplation as to what is meant when I declare, “I am.” Of course such a focus<br />
purposely puts aside the priority of being as originating in God. In this study, personal<br />
being, as grounded in the being of God, is defined according to objective revelation.<br />
2. God is a particular being with self-consciousness, self-determination, and selfmanifestation,<br />
which entities will be considered in more detail in Chapter XII titled,<br />
“The Personality of God.” Further, He is distinguished as the only person with<br />
existence <strong>that</strong> is underived, without origin. All other being is derived from the eternal,<br />
independent, self-sustaining being of God, either directly or indirectly. Hence, His<br />
personal name is fittingly, “I AM WHO I AM” (Exod. 3:14).<br />
3. The God of the Bible is distinctively personal. Erickson points out <strong>that</strong> there is no<br />
personal deity in a number of Eastern religions. He quotes G. T. Manley on Hinduism,<br />
who writes: “In Hinduism, reality is Brahma, the whole, of which we are individual<br />
parts or Atman. One does not relate to reality by turning outward, as to an individual<br />
person. One rather withdraws, inward, through a process of contemplation. The aim of<br />
this process is to lose one’s own individual identity and self-consciousness, to be in<br />
effect absorbed into the whole. Nirvana is the stage at which all individual striving<br />
ceases, and one becomes simply at rest. The biblical view is quite different. Here God is<br />
personal. He is an individual being, with self-consciousness and will, capable of feeling,<br />
choosing, and having a reciprocal relationship with other personal and social beings.” 1<br />
B. GOD IS SELF-EXISTENT<br />
1. Introduction.<br />
The gods of mankind originate or come into being, whether by material construction or<br />
mental conception, whereas the eternal, self-existent God of the Bible has always<br />
existed.<br />
1 Millard J. Erickson, Christian Theology, pp. 268-9.
THE ATTRIBUTES OF GOD 161<br />
a. Idols of wood and stone are carved, hewn, and manufactured. Hence, they are<br />
reliant upon an originator or maker. Idols of the intellect are likewise conceived<br />
by the mind, then modified by mental chiseling, and ultimately shelved or<br />
exchanged or remodeled as circumstances dictate. Similarly they are reliant upon a<br />
creator. Therefore, it follows <strong>that</strong> the originator ought to be more revered than<br />
<strong>that</strong> which he originates. These idols then were never worthy or reverence to begin<br />
with. Such idolatry is often self-worship by proxy.<br />
b. But someone will protest, “Then where did the God of the Bible come from?” To<br />
this we first reply, “God is self-existent and has always been; he never came into<br />
existence.” Second, we then enquire, “Now tell us where matter has come from.”<br />
If we are told, “Matter just came into being,” then we pursue the nature of the<br />
originating source. To postulate an endless chain of coming into being is not<br />
satisfactory; it suggests a de facto realm of the eternal. But if we are told, and this<br />
is a much more likely response, “Matter has always existed,” then we answer,<br />
“Our preference is to believe in an eternal, personal, self-existent God, rather than<br />
eternal, impersonal, self-existent matter.” Strong makes the same point as follows:<br />
“Self-existence is certainly incomprehensible to us, yet a self-existent person is no<br />
greater mystery than a self-existent thing, such as Herbert Spencer supposes the<br />
universe to be; indeed it is not so great a mystery, for it is easier to derive matter<br />
from mind than to derive mind from matter.” 2<br />
2. The meaning of God’s self-existence.<br />
a. God has aseity or underived existence. That is, He is without origin and as a<br />
consequence is absolutely independent. He has not known causation, so <strong>that</strong> He is<br />
not answerable to anyone or anything. He is eternally grounded in <strong>Him</strong>self.<br />
(1) In II Corinthians 9:8 we are told, “God is able to make all grace abound to<br />
you, <strong>that</strong> [He] always having [self-]sufficiency in everything, you may have<br />
an abundance for every good deed.” The Greek compound here, aujtavrkeia,<br />
autarkeia, stresses “self-sufficiency” (cf. I Tim. 6:6). Likewise consider John<br />
5:26 where “the Father has life in <strong>Him</strong>self” (cf. Ps. 36:9; 90:1-2; Eph. 1:5).<br />
(2) It is not correct to say <strong>that</strong> God is self-originating or His own cause. In His<br />
essence He has not in any sense been caused. However, it would be true to<br />
say <strong>that</strong> He is self-sustaining, self-perpetuating.<br />
(3) God’s self-existence is fully satisfactory to <strong>Him</strong>self. Hence, He is both selfsufficient<br />
and all-sufficient. This means He is never lonely, needful, or<br />
unfulfilled, especially when His triunity is taken into consideration.<br />
b. By way of illustration, Arthur Pink writes: “’In the beginning, God’ (Gen. 1:1).<br />
There was a time, if ‘time’ it could be called, when . . . there was nothing, no one,<br />
but God; and <strong>that</strong>, not for a day, a year, or an age, but ‘from everlasting.’ During<br />
a past eternity, God was alone; self-contained, self-sufficient, self-satisfied; in need<br />
of nothing. Had a universe, had angels, had human beings been necessary to <strong>Him</strong><br />
2 Augustus Strong, Systematic Theology, p. 257.
162<br />
THE PERSONAL BEING OF GOD<br />
in any way, they also had been called into existence from all eternity. The creating<br />
of them when He did, added nothing to God essentially.” 3<br />
c. God’s self-existence is variously manifest in<br />
(1) His name (Exod. 3:13-15; 6:6-8).<br />
(2) His thought (Rom. 11:33-34).<br />
(3) His will (Dan. 4:35; Rom. 9:19).<br />
(4) His counsel (Ps. 33:11).<br />
3. The practical importance of God’s self-existence.<br />
a. God does not lack satisfaction in relationships as does uneasy man.<br />
(1) While God is solitary and essentially one, yet within the triunity of God the<br />
Father, God the Son, and God the Holy Spirit, there is perfect personal<br />
fellowship (John 1:18; 3:35; 14:16-17, 26). Consequently, God did not create<br />
man because of lack in His eternal existence, but rather so <strong>that</strong> His glory<br />
might be displayed (John 15:8; Rom. 15:5-6; I Pet. 4:11). Thus Jonathan<br />
Edwards explains in his The End For Which God Created The World <strong>that</strong>,<br />
“the great end of God’s works, which is so variously expressed in Scripture,<br />
is indeed but ONE; and this one end is most properly and comprehensively<br />
called, THE GLORY OF GOD.” 4<br />
(2) However, man is dependent since he has a ground of existence outside of<br />
himself, namely the eternal God of all creation. Hence, man is unfulfilled<br />
unless he yields in humble submission to this relationship. This means <strong>that</strong><br />
the <strong>should</strong>er of the eternal God is the only place for man to find stable<br />
support and lasting acceptance (Isa. 57:15). Any other <strong>should</strong>er has weakness<br />
in <strong>that</strong> it also is dependent as a creature. By way of illustration, consider<br />
Tozer’s call for reassessment of our current understanding of the selfsufficient<br />
God:<br />
3 Arthur W. Pink, The Attributes of God, p. 9.<br />
Almighty God, just because He is almighty, needs no support. The picture of a<br />
nervous, ingratiating God fawning over men to win their favor is not a<br />
pleasant one; yet if we look at the popular conception of God <strong>that</strong> is precisely<br />
what we see. Twentieth- century Christianity has put God on charity. So lofty<br />
is our opinion of ourselves <strong>that</strong> we find it quite easy, not to say enjoyable, to<br />
believe <strong>that</strong> we are necessary to God. . . . Too many missionary appeals are<br />
based upon this fancied frustration of Almighty God. An effective speaker can<br />
easily excite pity in his hearers, not only for the heathen but for the God who<br />
has tried so hard and so long to save them and has failed for want of support. I<br />
fear <strong>that</strong> thousands of young persons enter Christian service from no higher<br />
motive than to help deliver God from the embarrassing situation His love has<br />
gotten <strong>Him</strong> into and His limited abilities seem unable to get <strong>Him</strong> out of. . . .<br />
4 Jonathan Edwards, The Works of Jonathan Edwards, I, p. 119.
C. GOD IS SPIRITUAL<br />
THE ATTRIBUTES OF GOD 163<br />
Let us not imagine <strong>that</strong> the truth of the divine self-sufficiency will paralyze<br />
Christian activity. . . . For the blessed news is <strong>that</strong> the God who needs no one<br />
has in sovereign condescension stooped to work by and in and through His<br />
obedient children. 5<br />
1. Introduction. Consider the opposite terms “spirit” and “matter” as they are generally<br />
used, and then attempt to define their distinctive nature.<br />
a. Matter is material <strong>that</strong> has mass, <strong>that</strong> coheres in occupying space, <strong>that</strong> is physical.<br />
Matter <strong>that</strong> has uniform properties is called substance.<br />
b. Spirit is immaterial, living being, intelligent power <strong>that</strong> is incorporeal, invisible to<br />
material perception. There is a danger here <strong>that</strong> objective terms will distort true<br />
definition. The most common analogies are those of “wind” and “breath,” which<br />
terms are at the root of the primary biblical words for spirit, namely j'Wr, rûwach,<br />
Hebrew, and, pneu`ma, pneuma, Greek.<br />
c. Charles Hodge comments: “It is impossible, therefore, to overestimate the<br />
importance of the truth contained in the simple proposition, God is a Spirit [John<br />
4:24]. . . . None of the properties of matter can be predicated of <strong>Him</strong>. He is not<br />
extended or divisible, or compounded, or visible, or tangible. He has neither bulk<br />
nor form.” 6<br />
2. God is essentially, distinctively, transcendently spirit.<br />
a. God is essentially spirit, <strong>that</strong> is, “God is spirit,” pneu`ma oJ qeov", pneuma ho theos<br />
(John 4:24), NASB, NKJV, NIV, and not, “God is a Spirit” KJV.<br />
(1) Since “pneuma” is in the emphatic position and without the definite article,<br />
so Westcott concludes, supported by Hendriksen and Morris, <strong>that</strong>, “the<br />
nature and not the personality of God is described.” 7 The Apostle John<br />
makes similar inferences in John 1:18; 5:37; I John 4:12.<br />
(2) Westcott also suggests <strong>that</strong> John’s understanding of God as spirit is derived<br />
from Isaiah 31:3; 8 note the parallelism here. In this verse, Jehovah is<br />
described as “spirit” or “rûwach,” Hebrew, in contrast with the flesh of the<br />
Egyptians and their horses.<br />
b. God is distinctively spirit, being eternal and underived. Hence, He is “the Father<br />
of spirits” (Heb. 12:9), the source of man as a spiritual being.<br />
5 A. W. Tozer, The Knowledge of the Holy, pp. 40-1, 43.<br />
6 Charles Hodge, Systematic Theology, I, pp. 378-9.<br />
7 B. F. Westcott, The Gospel According to St. John, p. 73. Also William Hendriksen, The Gospel of John, p.<br />
168; Leon Morris, The Gospel According to John, pp. 271-2.<br />
8 Ibid., p. 73.
164<br />
THE PERSONAL BEING OF GOD<br />
(1) The spirituality of God is not merely a character trait, but a description of<br />
His unique, essential being, which is yet reflected. Charnock explains <strong>that</strong>,<br />
“God is a most spiritual spirit, more spiritual than all angels, all souls. . . . Ss<br />
he exceeds all in the nature of being, so he exceeds all in the nature of<br />
spirit.” 9<br />
(2) God is pure spirit, having no necessary connection with matter, 10 or<br />
contamination or limitation. While there are finite spirit beings, both good<br />
(Zech. 6:5; Heb. 1:13-14) and bad (Mark 1:27; I Tim. 4:1), yet only God is<br />
most pure spirit, essentially and incomparably.<br />
(3) While God is variously described to finite man in anthropomorphic terms,<br />
yet He remains pure spirit without in reality being composed of material<br />
parts or organs. 11 His essence as spirit has no bodily form, while in the<br />
person of the Son, as theophany (Gen. 32:24-30); Josh. 5:13-15) or<br />
incarnation (John 1:14; Phil. 2:5-8), He is clothed in bodily form.<br />
c. God is transcendently spirit, “the blessed and only Sovereign, . . . who alone<br />
possesses immortality and dwells in unapproachable light; who no man has seen<br />
or can see” (I Tim. 6:15-16; cf. Job 37:22-23). “s such, worship “in spirit and<br />
truth” alone is fitting to His person.<br />
Thou art, O God! “ Spirit pure.<br />
Invisible to mortal eyes;<br />
The immortal, and the eternal King,<br />
The great, the good, the only wise.<br />
My soul, thy purest homage pay,<br />
In truth and spirit <strong>Him</strong> adore;<br />
More shall this please than sacrifice,<br />
Than outward forms delight <strong>Him</strong> more.<br />
3. The practical importance of the spirituality of God.<br />
a. The communication of spiritual life to man.<br />
(1) While man is composed of both material and immaterial parts, yet the Bible<br />
declares <strong>that</strong> his immaterial/soulish/spiritual core is most fundamental to his<br />
being (Gen. 2:7; Matt. 10:28;16:26; II Cor. 4:16; 5:1-8; II Pet. 1:13-15).<br />
(a) Material man is made “of the dust from the ground” (Gen. 2:7a), and is<br />
designated as an “earthly vessel” (II Cor. 5:1). However, the fall has<br />
rendered this body of flesh as polluted and corrupt (I Cor. 15:50, 53).<br />
(b) Immaterial man is derived from the breath of God after His image (Gen.<br />
1:26-27; 2:7). Hence, at his core, man originates from the spiritual life<br />
9 Stephen Charnock, The Complete Works of Stephen Charnock, I, p. 263.<br />
10 Strong, Systematic Theology, pp. 149-50.<br />
11 James Petigrew Boyce, Abstract of Systematic Theology, pp. 63-4.
THE ATTRIBUTES OF GOD 165<br />
of God, and as such was, in his innocence, a spiritual being in<br />
fellowship with God (Gen. 3:8-9). However, the invisible, spiritual<br />
“inner man” (Eph. 3:16), may be divided into two further parts, namely<br />
“spirit and soul” (I Thess. 5:23; cf. Heb. 4:12). Certainly they are<br />
closely related to each other.<br />
1) The soul of a man is <strong>that</strong> distinctive, superior, complex, selfconscious<br />
format of his immaterial being, <strong>that</strong> is in advance of the<br />
simple format of animals. According to Leviticus 24:18, an animal<br />
has a distinct soul, nephesh, Hebrew, which the NASB translates as<br />
“life.”<br />
2) The spirit of a man, united with his soul, is <strong>that</strong> distinguishing<br />
“God-conscious power <strong>that</strong> elevates the human personality so <strong>that</strong><br />
it might commune with God. Consider Shedd’s explanation. 12<br />
(c) This trichotomous, three-fold partition of man, namely into “body,<br />
soul, and spirit,” contrasts with the dichotomous partition of “body and<br />
soul.” While “spirit” and “soul” are at times used interchangeably<br />
(Heb. 12:23; Rev. 6:9), yet an intentional distinction seems clear in I<br />
Thessalonians 5:23; Hebrews 4:12.<br />
(d) But can fallen man yet retain an active spirit? Yes, in <strong>that</strong> his spirit is<br />
dead to God along with his body and soul, but not extinct. When man’s<br />
spirit is made alive to God through Christ, “the last “dam . . . a lifegiving<br />
spirit” (I Cor. 15:45), then he may truly be described as<br />
“spiritual” (I Cor. 2:15; Gal. 6:1).<br />
(2) The significance of the spiritual nature of man.<br />
(a) It demands the rejection of the claim of the atheist, humanist, and<br />
Marxist-socialist, <strong>that</strong> man is solely of material and molecular<br />
composition, sans any spiritual or soulish component.<br />
(b) It demands the rejection of the abortionist’s claim <strong>that</strong> the unborn child<br />
is merely fetal tissue.<br />
(c) It demands the rejection of the behaviourist’s claim <strong>that</strong> man may be<br />
conditioned to respond after the manner of Pavlov’s dog.<br />
(d) It demands the rejection of the evolutionist’s claim which would require<br />
<strong>that</strong> matter gradually attained a spiritual dimension or awareness.<br />
(e) It demands the proper acceptance of man’s nobility in relation to other<br />
animals, and his only hope of spiritual fulfillment when reconciled to<br />
God through Christ (II Cor. 5:19-21).<br />
12 William G. T. Shedd, Dogmatic Theology, II, pp. 656-8.
166<br />
THE PERSONAL BEING OF GOD<br />
b. The regulation of spiritual worship by man.<br />
(1) From the very birth of the nation of <strong>Israel</strong>, God prohibited the worship of<br />
<strong>Him</strong>self by means of material representation (Ex. 20:3-6; cf. Deut. 5:7-10).<br />
Idolatry constituted man’s arrogant attempt to finitely portray the infinite<br />
God, with only degrading and perverted results.<br />
(a) A modern, but conservative, Jewish commentary declares concerning<br />
Exodus 20:4: “Judaism alone, from the very beginning, taught <strong>that</strong> God<br />
was a Spirit; and made it an unpardonable sin to worship God under<br />
any external form <strong>that</strong> human hands can fashion.” 13<br />
(b) Calvin comments concerning the Second Commandment: “God’s glory<br />
is corrupted by an impious falsehood whenever any form is attached to<br />
him.” 14 “gain he declares: “He [God] wholly calls us back and<br />
withdraws us from petty carnal observances, which our stupid minds,<br />
crassly conceiving of God, are wont to devise. And then he makes us<br />
conform to his lawful worship, <strong>that</strong> is a spiritual worship established by<br />
himself. . . . [He] restrains our license from daring to subject God, who<br />
is incomprehensible, to our sense perceptions, or to represent him by<br />
any form.” 15<br />
(2) In John 4:20-24, there are significant consequences <strong>that</strong> are derived from<br />
comprehending the spirituality of God.<br />
(a) Spiritual worship is not geographic, material or formal, vs. 20-21.<br />
1) J. I. Packer explains: “The true condition of acceptable worship is<br />
not <strong>that</strong> your feet <strong>should</strong> be standing in either Jerusalem or<br />
Samaria, or anywhere else for <strong>that</strong> matter, but <strong>that</strong> your heart<br />
<strong>should</strong> be responsive to His revelation.” 16<br />
2) Attempts by man to stimulate a “worshipful atmosphere” by<br />
physical means such as lighting, audio effects, drapery, metal or<br />
wooden furniture, vestments, bodily movements, architecture, etc.,<br />
are to be repudiated. Indeed they become sophisticated<br />
manifestations of idolatry. Refer again to Packer. 17<br />
(b) Spiritual worship is based upon revealed truth, not mere tradition,<br />
sentiment, sensuality, personal preference or ingenuity, v. 22.<br />
1) Jesus plainly tells the woman at Jacob’s well <strong>that</strong> the Samaritans<br />
were ignorant and in error concerning their claims with regard to<br />
13 J. H. Hertz, ed., The Pentateuch And Haftorahs, p. 295.<br />
14 John Calvin, Institutes of the Christian Religion, I, XI, 1<br />
15 Ibid., II, VIII, 17.<br />
16 J. I. Packer, Knowing God, p. 109.<br />
17 Ibid., pp. 38-44.
18 Charnock, Works, I, p. 291.<br />
THE ATTRIBUTES OF GOD 167<br />
Mt. Gerazim. “[The] salvation is from the Jews,” means <strong>that</strong> the<br />
Hebrew Scriptures alone, endowed to <strong>Israel</strong>, are the true revelation<br />
of Messianic salvation (Ps. 147:19-20; Isa. 2:3; Rom. 3:1-2; 9:3-5).<br />
2) Similarly in vs. 23-24, true worship is to be, “in spirit and truth<br />
[emphasis added].” We are only to worship the true God revealed<br />
by propositional statements in the Bible, whose nature being spirit,<br />
demands corresponding spiritual esteem and adoration.<br />
(c) Spiritual worship, inaugurated by Jesus Christ, is a new and superior<br />
mode when compared with the worship of <strong>Israel</strong> in the Old Testament,<br />
v. 23.<br />
1) It is new covenant, gospel centered, heavenly worship (Acts 2:42;<br />
Eph. 1:3).<br />
2) It is worship <strong>that</strong> has done away with former carnal/racial<br />
distinctions through the one body of Christ (Matt. 27:51; Eph.<br />
2:11-18).<br />
3) It is worship <strong>that</strong> is animated by God’s outpoured Holy Spirit (I<br />
Cor. 12:13; II Cor. 13:14; Eph. 4:4).<br />
4) By way of illustration, Charnock states <strong>that</strong>,<br />
the whole [old] economy consisted in sensible and material things<br />
which only touched the flesh; it is called ‘the letter,’ and the ‘oldness<br />
of the letter’ (Rom. 7:6). . . . The gospel hath an efficacious spirit<br />
attending it, strongly working upon the mind and will, and molding<br />
the soul into a spiritual frame for God. 18<br />
(d) Spiritual worship is according to God’s terms, especially the demands of<br />
His spiritual being, and not those of human determination, v. 24.<br />
1) Man may devise forms of worship such as “fig leaves” (Gen. 3:7),<br />
“the fruit of the ground” (Gen. 4:3), and “lip service” <strong>that</strong><br />
“consists of tradition learned by rote” (Is. 29:13), but God is not<br />
impressed or pleased.<br />
2) Charnock further comments concerning spiritual worship:<br />
Worship is nothing else but a rendering to God the honor <strong>that</strong> is<br />
due to him, and therefore the right posture of our spirits in it is as<br />
much or more due than the material worship in the modes of his<br />
own prescribing. . . . One spiritual evangelical believing breath is<br />
more delightful to God <strong>that</strong> millions of altars made up of the richest<br />
pearls, and smoking with the costliest oblations, because it is<br />
spiritual; and a mite of spirit is of more worth than the greatest<br />
weight of flesh. . . . The heart must first be cast into the mould of
168<br />
D. GOD IS LIVING<br />
1. Introduction.<br />
THE PERSONAL BEING OF GOD<br />
the gospel, before it can perform a worship required by the gospel. .<br />
. . “ll worship issuing from a dead nature, is but a dead service. “<br />
living action cannot be performed without being knit to a living<br />
root. . . . God being a Spirit, calls for a worship in spirit: to<br />
withhold this from him, implies him to be some gross corporeal<br />
matter. “s a Spirit, he looks for the heart, a wrestling heart in<br />
prayer, a trembling heart in the word (Isa. 66:2). 19<br />
3) By way of application, true worship is not a matter of taste, of<br />
personal preference for contemporary or traditional style, of an<br />
inclination for material and symbolic representation as some<br />
suggest. The Lord Jesus here does not offer options, but a mandate<br />
for heart worship <strong>that</strong> needs no artificial props or set rubric or<br />
liturgical form. Such worship can take place in a Roman catacomb,<br />
a prison cell, a home meeting, or a plain mission hall. Certainly<br />
ventilation, acoustics, heating, necessary furniture have practical<br />
importance; however, they are but as clothing to the body; they<br />
facilitate worship, though they do not produce it. Pure worship is<br />
in “the beauty of holiness” (Ps. 29:2).<br />
While this world is confronted with the claims of many gods, yet the God of the Bible<br />
is chiefly distinguished as “the living God” (Jer. 10:6-10). “ll other gods are dead,<br />
impotent, without personal characteristics (Deut. 4:28; Ps. 115:4-7; Isa. 45:20).<br />
a. The only God is not dead, but alive (Ps. 42:2; 84:2; 106:28).<br />
b. The only God is not asleep, but awake (Hab. 2:19-20).<br />
c. The only God is not mute, but vocal (Deut. 5:26; I Cor. 12:2).<br />
d. The only God is not passive, but active (Dan. 6:26-27).<br />
2. Definition.<br />
God has underived, eternal personal energy <strong>that</strong> is the source of self-motion and<br />
activity; it is related to His ability to be self-conscious. Strong comments <strong>that</strong> “life is<br />
mental energy, or energy of intellect, affection, and will. God is the living God, as<br />
having in his own being a source of being and activity, both for himself and others.” 20<br />
While plants have life, as do animals to a greater degree, yet, as Gill explains,<br />
19 Ibid., pp. 289, 295, 299, 335.<br />
there is an higher degree of life still, which is in rational creatures, angels, and the souls of<br />
men; by which they are capable not only of operating on bodies, on matter, without them,<br />
20 Strong, Systematic Theology, pp. 251-2.
THE ATTRIBUTES OF GOD 169<br />
but of performing acts within themselves, by a self-motion, suitable to their nature as<br />
spirits, and rational ones; such as to understand, to will, to choose, and refuse; love and<br />
hate, &c. which may be called the motions of the mind; as the first thoughts of, and<br />
inclinations to sin, are called, motions (KJV, Rom. 7:5). 21<br />
a. The life of God is “in <strong>Him</strong>self” (John 5:26). Charnock adds:<br />
He hath life in his essence, not by participation. He is a sun to give light and life to<br />
all creatures, but receives not light or life from anything, and therefore he hath<br />
unlimited life; not a drop of life, but a fountain; not a spark of a limited life, but a<br />
life transcending all bounds. He hath life in himself; all creatures have their life in<br />
him, and from him. . . . “ll life is seated in God, as in its proper throne, in its most<br />
perfect purity. God is life; it is in him originally, radically, therefore eternally. 22<br />
b. The life of God is revealed in:<br />
(1) His distinctive, personal name, “I AM” (Ex. 3:14). The point here is not only<br />
<strong>that</strong> God exists eternally, self-sufficiently, but also <strong>that</strong> He <strong>Him</strong>self actively<br />
declares His existence.<br />
(2) His activity, <strong>that</strong> is in contrast with the “activity” of humanly contrived<br />
gods. What so impressed King Darius, at the deliverance of Daniel from the<br />
lion’s den, was God’s evident saving zeal. “s a consequence, he made a decree<br />
concerning the God of Daniel: “He is the living God and enduring forever, . .<br />
. He delivers and rescues and performs signs and wonders in heaven and on<br />
earth, Who has also delivered Daniel from the power of the lions” (Dan.<br />
6:26-27).<br />
(3) His triunity, in which all three persons of the Godhead have the same<br />
essential life <strong>that</strong> yet exists in economic relations.<br />
(a) God the Father is living ((John 5:26; 6:57).<br />
(b) God the Son is living (John 5:26; 6:57).<br />
(c) God the Holy Spirit is living (Ezek. 37:11-14; II Cor. 3:6; Rev. 11:11).<br />
3. God is life-giving, <strong>that</strong> is He communicates His life (“cts 17:27-28).<br />
a. This life is imparted to various categories of His creation.<br />
(1) God gives vegetative life, such as to plants and trees (Gen. 1:11-12).<br />
(2) God gives animal life, such as to fish, birds, insects, cattle, reptiles, beasts,<br />
and even man at the physical level (Gen. 1:20-21, 24-25, 26-27).<br />
(3) God gives personal life, such as to angels and mankind.<br />
21 John Gill, Body of Divinity, p. 36.<br />
22 Charnock, Works, I, p. 356.
170<br />
THE PERSONAL BEING OF GOD<br />
(a) Both good and bad angels have life from God (Col. 1:16-17).<br />
(b) Both elect and reprobate men have life from God (Col. 1:16-17).<br />
1) The elect have, “everything pertaining to life and godliness” (II Pet.<br />
1:3).<br />
2) The reprobate have active, conscious participation in “the lake of<br />
fire and brimstone, . . . forever and ever” (Rev. 20:10, 15).<br />
(4) God gives eternal life, <strong>that</strong> is to erstwhile dead, then repentant and believing<br />
sinners (John 6:35; 10:27-28; 17:2; Rom 5:20-21; Eph. 2:1-6).<br />
(a) This eternal life is the knowledge of union and communion with the<br />
only true God (John 17:3; I John 5:19-20).<br />
(b) This eternal life is mediated through Jesus Christ (John 3:16; I John<br />
5:11).<br />
(c) This eternal life is the gracious gift of God received through faith in<br />
Christ crucified (John 3:14-16; Rom. 6:23; I Tim. 1:16; I John 5:11).<br />
b. This life is imparted throughout the course of human history.<br />
(1) To animal creatures first, limited life (Gen. 1:20-25).<br />
(2) To subsequent innocent humanity, untested life (Gen. 1:26-27; 2:7).<br />
(3) To fallen humanity, temporal life (Gen. 2:16-17; 3:17-19).<br />
(4) To national <strong>Israel</strong>, covenantal life (Deut. 5:26; Josh. 3:10; Isa. 44:1-3; Hos.<br />
1:10; Mal. 3:6).<br />
(5) To the church of Jesus Christ, eternal life (Matt. 16:16-18; I Tim. 3:15;<br />
4:10).<br />
c. This life is imparted for the praise of His glory.<br />
(1) By way of illustration, Calvin encourages us reverently to appreciate both<br />
earthly life and eternal life as follows:<br />
(a) Concerning earthly life:<br />
If we recognize in it [earthly life] no divine benefit, we are guilty of grave<br />
ingratitude toward God himself. For believers especially, this [earthly life]<br />
ought to be a testimony of divine benevolence, wholly destined, as it is, to<br />
promote their salvation. For before he shows us openly the inheritance of<br />
eternal glory, God wills by lesser proofs to show himself to be our Father.<br />
These are the benefits <strong>that</strong> are daily conferred on us by him. Since,<br />
therefore, this life serves us in understanding God’s goodness, <strong>should</strong> we<br />
despise it as if it had no grain of good in itself? We must, then, become so
23 Calvin, Institutes, III, IX, 3.<br />
24 Ibid., I, XIII, 14.<br />
THE ATTRIBUTES OF GOD 171<br />
disposed and minded <strong>that</strong> we count it among those gifts of divine<br />
generosity which are not at all to be rejected. 23<br />
(b) Concerning eternal life: “It is the Spirit who, everywhere diffused,<br />
sustains all things, causes them to grow, and quickens them in heaven<br />
and in earth. . . . “gain, if regeneration into incorruptible life is higher<br />
and much more excellent than any present growth, what ought we to<br />
think of him from whose power it proceeds?” 24<br />
(2) Why has God given life to man? Is it merely for the purpose of him enjoying<br />
the exhilaration of personal existence as he exclaims, “It is good to be<br />
alive!”? According to the Bible, the answer must be an emphatic “No!”, for<br />
Scripture declares <strong>that</strong> God has given life to man so <strong>that</strong> he might, before<br />
anything else, praise his Maker. “ living creation, but especially living<br />
persons, shall best praise the living, personal God.<br />
(a) The Book of Psalms, or Book of Praises, to use its Hebrew title,<br />
continually reiterates the thought, “I will sing to the Lord as long as I<br />
live; I will sing praise to my God while I have my being” (Ps. 104:33; cf.<br />
Ps. 63:4; 119:175; 146:2).<br />
1) When the soul of man is awakened to the source of its life (Ps.<br />
36:5-9), it cannot but respond with an eruption of thankful praise<br />
and adoration (Ps. 66:8-9).<br />
2) When the soul of man finds its only satisfaction in the life of God<br />
(Ps. 42:1, 8), it passionately exhorts the whole creation, “Let<br />
everything <strong>that</strong> has breath [life] praise the Lord” (Ps. 150:6).<br />
(b) By way of illustration, Isaac Watts wrote a hymn based upon Psalm 146<br />
which became a favorite of the founder of Methodism. John Wesley<br />
made several minor changes to the wording, and on his death-bed was<br />
repeatedly heard to attempt to gasp forth the lines:<br />
I’ll praise my Maker while I’ve breath;<br />
And when my voice is lost in death,<br />
Praise shall employ my nobler powers:<br />
My days of praise shall ne’er be past,<br />
While life, and thought, and being last,<br />
Or immortality endures.
172<br />
E. GOD IS IMMUTABLE<br />
1. Introduction.<br />
THE PERSONAL BEING OF GOD<br />
For man who is restless, wavering, variable, fluctuating, it is difficult for him to<br />
comprehend <strong>that</strong> God is stable, constant, invariable, immutable. Yet it is basic to the<br />
problem of this disquiet and agitation in man’s soul, <strong>that</strong> his salvation from unrest is<br />
only to be found in the unchanging, steadfast God of the Bible (Ps. 102:11-12, 25-27).<br />
a. Strangely, it would seem <strong>that</strong> unregenerate man, being akin to the tempestuous,<br />
restless sea (Isa. 57:20), is so averse to the undeviating God of Scripture <strong>that</strong> he<br />
attempts to change the Changeless One to our changing mood!<br />
(1) Today, God has become the object of man’s proud scrutiny and<br />
modification, not the sovereign Subject beneath whom man reverently bows,<br />
confessing semper idem, “always the same.”<br />
(2) Man, in professing to be wise, has attempted to change, or exchange, the<br />
revelation of the true, unvarying God for material or mental images <strong>that</strong> need<br />
frequent updating (Ps. 106:19-20; Jer. 2:11; Rom. 1:22-23, 25).<br />
(3) By way of illustration, the God who declared homosexuality and lesbianism<br />
to be unnatural and depraved is now described as being receptive to this<br />
behavior. The God who established distinctive male and female roles is now<br />
declared to be supportive of male and female egalitarianism.<br />
b. However, man’s fidgeting, moody ways are reflective of his treadmill existence<br />
which, apart from the true and living God, is forever frustrating and<br />
unsatisfactory (Eccl. 1:3-11; 2:1-23; 6:1-12).<br />
(1) Man lusts for change, variety, modernity in place of what he describes as<br />
stale and old-fashioned, while the consumer industry fans this endless craving<br />
for Athenian novelty (Acts 17:21).<br />
(2) By way of illustration, the fashion industry thrives on alternating low and<br />
high hemlines, wide and narrow neckties, floral and plain designs, etc. The<br />
automobile industry regularly styles its vehicles with curved and sharp<br />
features. Inbuilt obsolescence further caters to change.<br />
(3) But man’s continuous appetite for greener pastures, new horizons, a fresh<br />
start, or simply tomorrow, is never satisfied until he heeds the invitation of<br />
the unchanging Christ, “Come to Me, all who are weary and heavy-laden,<br />
and I will give you rest” (Matt. 11:28; cf. John 4:13-14). This is the Savior<br />
who is “the same yesterday and today, and forever” (Heb. 13:8).<br />
(4) By way of illustration, in his famous hymn “Abide With Me,” Henry Lyte<br />
vividly contrasts Gods unchangeableness with a changing world.<br />
Swift to its close ebbs out life’s little day,<br />
Earth’s joys grow dim, its glories pass away;
THE ATTRIBUTES OF GOD 173<br />
Change and decay in all around I see,<br />
O Thou who changest not, abide with me.<br />
2. The immutability of God in a world of change.<br />
a. By way of definition, God does not change in His essential being, <strong>that</strong> is in His<br />
nature, attributes, and purposes. He is constant, invariable, without mutation<br />
(Mal. 3:6).<br />
25 Charnock, Works, I, p. 382.<br />
(1) By way of illustration, in biological science, a mutation results from inherent<br />
genetic change, <strong>that</strong> is variation in genetic structure. Hence, while God acts<br />
variously and differently, and not merely repetitively, yet His essential<br />
character does not mutate. God’s distinguishing traits (perfections) never<br />
alter; He is essentially, always of the same essence.<br />
(2) Immutability arises from other attributes, especially God’s self-existence,<br />
simplicity, spirituality, and eternity. In this regard Charnock comments:<br />
[God] is unalterably fixed in his being, <strong>that</strong> not a particle of it can be lost from<br />
it, not a mite added to it. . . . In God there can be no alteration by the<br />
accession [addition] of anything to make his substance greater or better, or by<br />
diminution [subtraction] to make it less or worse; he who hath no being from<br />
another cannot but be always what he is. God is the first being, an independent<br />
being; he was not produced of himself, or of any other, but by nature always<br />
hath been, and therefore cannot by himself, or by any other, be changed from<br />
what he is in his own nature. . . . Again, because he is a Spirit, he is not subject<br />
to those mutations which are found in corporeal and bodily natures; because<br />
he is an absolutely simple Spirit, not having the least particle of composition,<br />
he is not capable of those changes which may be in created spirits. 25<br />
(3) God is the Father of the heavens with its luminaries <strong>that</strong> cast ever-changing<br />
shadows. But He does not change in the slightest (Jas. 1:17).<br />
(4) God does not improve, modify, or deteriorate, nor does He gain new<br />
attributes. There is no development or obsolescence in His character. God is<br />
eternally modern, mature, relevant, never old-fashioned.<br />
(5) God is exactly the same God who <strong>Israel</strong> worshiped in the past (I Kings 8:23;<br />
Ps. 72:18-19; Matt. 15:29-31), and the church shall worship in the future<br />
(Acts 3:12-13; Rev. 4:1-11).<br />
(a) The God of the Old Testament, of Adam, Noah, Moses, David,<br />
Solomon, and Elijah, is exactly the same as the God of the New<br />
Testament, of Jesus of Nazareth, Peter, James, John, and Paul.<br />
(b) Progressive revelation is the gradual unveiling of the developing<br />
purposes of an unchanging God, not the gradual unveiling of the<br />
developing character of an evolving God.
174<br />
26 Ibid.<br />
THE PERSONAL BEING OF GOD<br />
(c) God’s sameness today, as yesterday, does not guarantee the same events<br />
as yesterday. However, He is the same whatever and whenever various<br />
events may occur.<br />
(6) God is unchanging in all of His attributes. The unity of His being is eternally<br />
invariable.<br />
(a) God is as holy today as He was when manifest on Mt. Sinai (Ex. 19:16-<br />
20) and before Isaiah (Is. 6:1-5), as well as when envisaged by John the<br />
Apostle on the island of Patmos (Rev. 1:1-19). God was as gracious<br />
during the days of Noah (Gen. 6:8) as He is today.<br />
(b) But while God does not change in His essence, yet His administration of<br />
the universe does change or vary. God created the universe, then He<br />
rested at its completion and continues to maintain it. God is eternally<br />
gracious, and only and ever saves by grace. However His revelation and<br />
management of this grace has differed (Heb. 10:1-10).<br />
b. The constancy and stability of God’s nature are further known by:<br />
(1) His distinctive and personal name, “Jehovah.” Charnock reasons: “It could<br />
not be truly said by [God] himself, I am <strong>that</strong> I am (Ex. 3:14), if he were such<br />
a thing or being at this time, and a different being at another time.” 26<br />
(2) His Word, promises and covenants (Gen. 17:6-8; II Sam. 7:1-29; I Kings<br />
8:23; Ps. 119:89, 152; Isa. 40:8). It is especially significant in Malachi 3:6<br />
<strong>that</strong> the nation of <strong>Israel</strong> is not consumed because of God’s covenant loyalty<br />
to Jacob (<strong>Israel</strong>).<br />
(a) By way of illustration, Spurgeon exclaims:<br />
If I thought <strong>that</strong> the notes of the bank of England could not be cashed<br />
next week, I <strong>should</strong> decline to take them; and if I thought <strong>that</strong> God’s<br />
promises would never be fulfilled—if I thought <strong>that</strong> God would see it<br />
right to alter some word in his promises—farewell Scriptures! I want<br />
immutable things: and I find <strong>that</strong> I have immutable promises when I turn<br />
to the Bible. 27<br />
(b) However, God’s promises and covenants must be understood with<br />
regard to whom they were addressed, especially the Mosaic Covenant.<br />
Further, a promise or covenant must be understood as being either<br />
conditional or unconditional, temporary or everlasting.<br />
(c) Nevertheless, the immutability of God’s promises and covenants means,<br />
as Balaam was forced to learn (Num. 23:19-20), <strong>that</strong> man cannot in any<br />
way disannul them.<br />
27 C. H. Spurgeon, The New Park Street Pulpit, I, p. 3.
THE ATTRIBUTES OF GOD 175<br />
(3) His contrast with a continually changing creation, like a storm <strong>that</strong><br />
highlights the following calm, or the night <strong>that</strong> causes us to welcome the<br />
dawn. For man, this contrast between an unstable universe and a stable God<br />
is heightened by the fact <strong>that</strong> change in the created order tends to be<br />
deleterious.<br />
(a) By way of illustration, matter is active rather than passive. Even basic<br />
chemical elements comprised of molecules, and atoms with their<br />
neutrons and electrically charged protons, are involved in movement<br />
and change. The Second Law of Thermodynamics further indicates <strong>that</strong><br />
change in matter is not only continuous, but also necessarily regressive<br />
due to the entropy principle, <strong>that</strong> is a reduction in the availability of<br />
useful energy.<br />
1) Matter in its structure always tends to change from order to<br />
randomness and never the reverse.<br />
2) Seal up a clean room for fifty years and at the end of this period<br />
inspection will reveal increased decay and disorder rather than<br />
improved order.<br />
3) For man, nowhere is this principle more evident <strong>that</strong> in the<br />
deteriorative course of his own body.<br />
(b) However, God is distinctively unchanging in His essence, and the Bible<br />
calls upon man to not only acknowledge this immutable Jehovah with<br />
the rest of faith (Heb. 4:9-11), but also to make confession of his own<br />
crumbling being and purposes.<br />
1) Creation in general wears out like worn garments, but God<br />
remains “the same” (Ps. 102:25-27). Further, the person who<br />
yields to this God will continue to be established before <strong>Him</strong> (Ps.<br />
102:28).<br />
2) Man in particular is temporal, like a passing shadow and withering<br />
grass, but God “abides forever” (Ps. 102:11-12; cf. 103:15-17; Isa.<br />
40:6-8; 57:20-21). This truth then guarantees eventual<br />
“compassion in Zion” (Ps. 102:13).<br />
3) The “counsel of the nations” and the “plans of the peoples” will<br />
be nullified, frustrated, and supplanted by the eternal counsel of<br />
the Lord (Ps. 33:10-12). Those persons who wisely abdicate from<br />
man’s sinking ship will find mercy in the Lord (Ps. 33:18).<br />
3. The immutability of the triune God.<br />
a. God the Father does not change in His essential being (Mal. 3:6; Heb. 6:17-18;<br />
Jas. 1:17).
176<br />
THE PERSONAL BEING OF GOD<br />
(1) In His economic, decretal role (Ps. 2:7), as the Father who ordains all things<br />
(Eph. 2:11), though distinct from the Son and the Holy Spirit, yet His<br />
purposes unchangeably stand (Prov. 19:21; Isa. 14:24).<br />
(2) However, the Father remains substantially immutable even as are the Son<br />
and the Holy Spirit (I Cor. 12:4-6).<br />
b. God the Son does not change in His essential being (I Cor. 12:4-6; Heb. 1:10-12,<br />
cf. Ps. 102:25-27 which refers to Elohim; 13:7-8).<br />
(1) The eternal Christ, proceeding from the bosom of the Father (John 1:14, 18),<br />
is “the same yesterday [as pre-incarnate and incarnate] and today<br />
[interceding at the Father’s right hand], yes and forever [in his consummated<br />
kingdom]” (Heb. 13:8).<br />
(2) However, the incarnation was not a change in the nature of the Son of God,<br />
but his assumption of human flesh. In other words, the eternal Christ took<br />
on humanity (Phil. 2:5-8).<br />
28 John Gill, Body of Divinity, p. 27.<br />
29 Spurgeon, New Park Street Pulpit, I, p. 2.<br />
(a) By way of explanation, John Gill explains:<br />
The divine nature in him [Christ] was not changed into the human<br />
nature, not the human nature into the divine, nor a third nature made out<br />
of them both; was this the case, the divine nature would have been<br />
changeable; but so it was not; for as it has been commonly said, “Christ<br />
remained what he was, and assumed what he was not;” and what he<br />
assumed added nothing to his divine person; he was only manifest in the<br />
flesh; he neither received any perfection, not imperfection, from the<br />
human nature; though <strong>that</strong> received dignity and honor by its union with<br />
him. 28<br />
(b) By way of explanation, Spurgeon declares:<br />
There are no furrows on his [God’s] eternal brow. No age hath palsied<br />
him; . . . He is the great I AM—the Great Unchangeable. Mark you, his<br />
essence did not undergo a change when it became united with manhood.<br />
When Christ in past years did gird himself with mortal clay, the essence<br />
of his divinity was not changed; flesh did not become God, nor did God<br />
become flesh by a real actual change of nature; the two were united in<br />
hypostatical union, but the Godhead was still the same. It was the same<br />
when he was a babe in the manger, as it was when he stretched the<br />
curtains of heaven; it was the same God <strong>that</strong> hung upon the cross, and<br />
whose blood flowed down in a purple river, the selfsame God <strong>that</strong> holds<br />
the world upon his everlasting <strong>should</strong>ers, and bears in his hands the keys<br />
of death and hell. He never has been changed in his essence, not even by<br />
his incarnation. 29
THE ATTRIBUTES OF GOD 177<br />
c. God the Holy Spirit does not change in His essential being (John 4:24; I Cor.<br />
12:4-6).<br />
(1) The Westminster Confession of Faith declares <strong>that</strong> God is, “a most pure<br />
spirit [emphasis added], invisible, without body, parts, or passion,<br />
immutable.” 30 The distinctive person of the Holy Spirit is likewise most pure,<br />
and thus without parts and incapable of addition or subtraction.<br />
(2) By way of explanation, Charnock similarly reasons: “Because he [God] is a<br />
Spirit, he is not subject to those mutations which are found in corporeal and<br />
bodily natures; because he is an absolutely simple Spirit, not having the least<br />
particle of composition, he is not capable of those changes which may be in<br />
created spirits.” 31<br />
4. The immutability of God, misrepresentations and objections.<br />
a. It is implied by some representations of immutability <strong>that</strong> God is necessarily static<br />
and lacking in variety of thought and activity.<br />
(1) By way of illustration, Bavinck explains in response: “Immutability <strong>should</strong><br />
not be confused with monotonous inactivity or immobility. . . . There is<br />
change round about him; there is change in the relations of men to God; but<br />
there is no change in God. . . . The sun remains the same, whether it scorches<br />
and singes, or warms and fosters [or melts], a coin remains a coin whether it<br />
be called a price or a pledge (Augustine); the pillar remains standing, whether<br />
it be called the right or the left-hand column (Thomas Aquinas); . . . [these]<br />
all make clear <strong>that</strong> an object may change in its relations, while it remains the<br />
same in essence.” 32<br />
(2) By way of explanation, Strong also clarifies: “God’s unchanging holiness<br />
requires him to treat the wicked differently from the righteous. When the<br />
righteous become wicked, his treatment of them must change. . . . Hence<br />
God’s immutability itself renders it certain <strong>that</strong> his love will adapt itself to<br />
every varying mood and condition of his children, so as to guide their steps,<br />
sympathize with their sorrows, answer their prayers. . . . He seems to change,<br />
but it is we who change after all.” 33<br />
b. It is objected <strong>that</strong> Scripture explicitly declares <strong>that</strong> God changes His stated<br />
purposes by way of repentance (Gen. 6:6; Ex. 32:10-14; I Sam. 15:35; Ps. 106:45;<br />
Amos 7:3; Jonah 3:10).<br />
(1) Note <strong>that</strong> in Genesis 6:6, it is man who has changed in his nature; in I<br />
Samuel 15:35, it is Saul who has changed; in Jonah 3:10, it is the Ninevites<br />
who have changed. In the cases of Exodus 32:10-14; Psalm 106:45; Amos<br />
30 Philip Schaff, Creeds of Christendom, III, p. 606.<br />
31 Charnock, Works, I, p. 382.<br />
32 Herman Bavinck, Doctrine of God, pp. 151-2.<br />
33 Strong, Systematic Theology, p. 258; cf. Charnock, Works, I, pp. 404-5.
178<br />
THE PERSONAL BEING OF GOD<br />
7:3, while anthropopathic terms are used, yet God’s course of action changes<br />
rather than His unchanging, covenant keeping character.<br />
(2) By way of explanation, Boyce describes such statements as, “anthropopathic<br />
expressions, intended simply to impress upon men his [God’s] great anger at<br />
sin, and his warm approval of the repentance of those who has sinned<br />
against him. The change of conduct, in men, not God, had changed the<br />
relation between them and God. Sin had made them liable to his just<br />
displeasure. Repentance had brought them within the possibilities of his<br />
mercy.” 34<br />
(3) By way of explanation, Charnock similarly states: “God accommodates<br />
himself in the Scripture to our weak capacity. God hath no more of a proper<br />
repentance than he hath of a real body. . . . God therefore frames his<br />
language to our dullness, not to his own state, and informs us, by our own<br />
phrases, what he would have us learn of his nature, as nurses talk broken<br />
language to young children. . . . Therefore repentance in God is only a<br />
change in his outward conduct, according to his infallible foresight and<br />
immutable will. He changes the way of his providential proceeding according<br />
to the carriage of the creature, without changing his will.” 35<br />
c. It is objected <strong>that</strong> God must be changeable, otherwise He could not answer<br />
prayer. In other words, why <strong>should</strong> we bother to pray if God’s purposes are fixed<br />
and inflexible?<br />
(1) From a strictly biblical perspective, the simple response would be <strong>that</strong> God<br />
reveals a paradoxical truth to finite man, namely <strong>that</strong> He is both immutable<br />
(Mal. 3:6) and responsive to prayer (Matt. 7:7-11).<br />
(2) But nowhere in the Bible is the child of God encouraged to pray so <strong>that</strong> God<br />
would change His will (I John 5:14). Quite the opposite is the case (Matt.<br />
6:10; 26:39; John 4:34; 6:38).<br />
(3) By way of explanation, Boyce declares, “the course of human events has thus<br />
been different from what it would have been had there been no prayer and<br />
no answer to it. But the mistake arises from supposing <strong>that</strong> there has been<br />
change in God’s purpose or action from what he always contemplated.?”<br />
Further, prayer “is a secondary cause, which has a place, like all other<br />
secondary causes, which, like other such, is necessary to produce the result. .<br />
. . So far then from changing his purpose when he answers prayer, God is in<br />
reality only carrying out <strong>that</strong> purpose.” 36<br />
34 Boyce, Abstract of Theology, p. 76.<br />
35 Charnock, Works, I, p. 401.<br />
36 Boyce, “bstract of Theology. Pp. 77-78.
THE ATTRIBUTES OF GOD 179<br />
d. It is objected <strong>that</strong> since God is eternally evolving and affected in the process of His<br />
being, He cannot be immutable.<br />
(1) Herman Bavinck identifies Gnosticism and Pantheism as denying God’s<br />
immutability, “by representing him as eternally BECOMING. . . . God is his<br />
own creator. He produces himself. Very gradually he attains to personality<br />
and self-consciousness.” 37<br />
(2) More recently, process theology, with its pantheistic overtones, has taught<br />
<strong>that</strong> the being of God is always processive, <strong>that</strong> is proceeding independently<br />
with the world and man. However, since God is becoming, He is not<br />
immutable, omniscient, or sovereign. For modern refutations of this<br />
perversion of God’s character, refer to the works of Gruenler 38 and Morey 39<br />
where they identify how process theology subjects God to human autonomy<br />
and limitations.<br />
(3) A derivative and mediating view of God in relation to process and more<br />
orthodox theology is <strong>that</strong> which is designated as open view theology. In<br />
reality it is warmed over Arminianism since it proposes <strong>that</strong>, to preserve<br />
man’s autonomy, God takes risks, He yields determination, He learns from<br />
experience, He adjusts His course. Thus Feinberg cites John Sanders who<br />
declares <strong>that</strong>, “God’s will is not the ultimate explanation for everything <strong>that</strong><br />
happens; human decisions and actions make an important contribution too.<br />
Thus history is the combined result of what God and his creation decide to<br />
do.” 40 Surely this is simply new terminology for semi-pelagianism and<br />
synergistic theology.<br />
(4) The God who is (Ex. 3:13-15), is also the God who actively proceeds for the<br />
cause of His people (Ex. 6:2-8). But this is a process of saving activity and<br />
not <strong>that</strong> of character development within God. It is God’s covenant<br />
immutability <strong>that</strong> guarantees His saving action (Ma. 3:6). Further, because<br />
man is a becoming being, he ought to beware of foisting his own experience<br />
upon the transcendent God of Scripture (Jer. 2:11; Rom. 1:22-23).<br />
5. The immutability of God and its practical influence upon man.<br />
a. According to Packer, we can face changing times. The eastern world of Abraham<br />
and Moses may appear different from our modern age. Hence, we may feel remote<br />
from the truth of the Bible and its eastern character. Yet we ought not to be of this<br />
mind. “Where is the sense of distance and difference, then, between believers in<br />
Bible times and ourselves? It is excluded. On what grounds? On the grounds <strong>that</strong><br />
God does not change. Fellowship with <strong>Him</strong>, trust in His word, living by faith,<br />
37 Bavinck, Doctrine of God, pp. 146-49.<br />
38 Robert Gordon Gruenler, The Inexhaustible God.<br />
39 Robert Morey, Battle of the Gods.<br />
40 John S. Feinberg, No One Like <strong>Him</strong>, p. 508.
180<br />
THE PERSONAL BEING OF GOD<br />
‘standing on the promises of God’, are essentially the same realities for us today as<br />
they were for Old Testament believers.” 41<br />
b. According to Tozer, we can draw near to God with confidence.<br />
In coming to <strong>Him</strong> at any time we need not wonder whether we shall find <strong>Him</strong> in a<br />
receptive mood. He is always receptive to misery and need, as well as to love and<br />
faith. He does not keep office hours nor set aside periods when He will see no one.<br />
Neither does He change His mind about anything. Today, this moment, He feels<br />
toward His creatures, toward babies, toward the sick, the fallen, the sinful, exactly<br />
as He did when He sent His only-begotten Son into the world to die for mankind. 42<br />
c. According to Pink, we can be consoled by God’s promises.<br />
Herein is solid comfort. Human nature cannot be relied upon; but God can!<br />
However unstable I may be, however fickle my friends may prove, God changes not.<br />
If He varied as we do, if He willed one thing today and another tomorrow, if He<br />
were controlled by caprice, who could confide in <strong>Him</strong>? But, all praise to His glorious<br />
name, He is ever the same. His purpose is fixed, His will is stable, His word is sure.<br />
Here then is a rock [cf. Deut. 32:3-4] on which we may fix our feet, while the<br />
mighty torrent is sweeping away everything around us. The permanence of God’s<br />
character guarantees the fulfillment of His promises (Isa, 54:10). 43<br />
d. According to Charnock, numerous principles are established for our witness and<br />
profit. 44<br />
41 Packer, Knowing God, pp. 72.<br />
(1) We can worship God with encouragement since He is not like the chameleon<br />
which changes color every day, but rather is more constant than the laws of<br />
the Medes and Persians.<br />
(2) We can reliably warn sinners <strong>that</strong> God cannot be expected to alter His holy<br />
will. He is the same in being both the enemy of the wicked and the friend of<br />
the righteous. There must be a change in man; there can be none in God.<br />
(3) We can console the faithful by means of His immutable covenant grace,<br />
which agreement guarantees the satisfaction of God’s elect (II Tim. 2:19).<br />
(4) We can view creation and this world aright, <strong>that</strong> is as transient, unreliable,<br />
and full of decay. Riches, human honor and wisdom, even our children, rise<br />
and fall in trustworthiness. Only God has never-fading glory.<br />
(5) We can learn patience with regard to the certainty of God’s will. The length<br />
of our trials is appointed by His immutable plan, so <strong>that</strong> we are not to<br />
murmur or bargain for its alteration. However, this unchanging purpose will<br />
guarantee the deliverance of God’s elect from their tribulations.<br />
42 Tozer, Knowledge of the Holy, p. 59.<br />
43 Pink, Attributes of God, p. 39.<br />
44 Charnock, Works, I, pp. 407-19.
THE ATTRIBUTES OF GOD 181<br />
(6) We can learn to imitate God by striving to be immoveable in goodness (I<br />
Cor. 15:59). While the hypocrite vacillates and breaks his covenant, the child<br />
of God is known for his steadfast obedience.<br />
(7) We can have recourse to a god of undiminished zeal when our spirits begin<br />
to flag and our soul cools. He will assuredly add the ballast of His nearness<br />
for our stability. This vital union is most promoted by the righteousness of<br />
Christ <strong>that</strong> shall never wear out, and the grace of the Spirit <strong>that</strong> shall never<br />
burn out.<br />
e. While God alone is immutable, yet by means of evangelistic proclamation,<br />
mutable transient man may enter, through faith in the Son of God, into<br />
intransient, eternal life.<br />
(1) In Isaiah 40:6-8, the prophet is commissioned “[to] call out,” <strong>that</strong> is “to<br />
preach,” <strong>that</strong> all flesh withers and fades, but “the word of our God stands<br />
forever.”<br />
(2) In I Peter 1:22-25, the apostle correctly expounds Isaiah 40:6-8 to teach <strong>that</strong><br />
fleeting, perishing man, can only partake of imperishable, eternally saving<br />
truth, by means of the preached, implanted, “word of the Lord [which]<br />
abides forever.”<br />
F. GOD IS UNITARY IN HIS ESSENCE<br />
1. Introduction.<br />
The oneness of God has both outward (exclusive) and inward (integral) aspects <strong>that</strong><br />
ought to be considered in close relationship with each other. God is both numerically<br />
unique and essentially simple. In a time when religious pluralism abounds, this aspect<br />
of the character of God calls for renewed emphasis<br />
a. When the truth of the one God of the Bible is described in terms of monotheism,<br />
the most common perversion of this aspect of His unique oneness is the<br />
promotion of polytheism or many gods.<br />
(1) For the ancient Greeks and Romans, God was not one with many attributes,<br />
but there were many gods having distinctive and decidedly humanistic<br />
attributes. These included:<br />
(a) Saturn, the god of time.<br />
(b) Jupiter, the god of greatest power.<br />
(c) Neptune, the god of the sea.<br />
(d) Vulcan, the god of fire and metal working.<br />
(e) Mars, the god of war.
182<br />
THE PERSONAL BEING OF GOD<br />
(f) Mercury, the god of eloquence and commerce.<br />
(g) Apollo, the god of medicine and the fine arts.<br />
(h) Venus, the goddess of love, beauty, pleasure, mirth, graces.<br />
(i) Diana, the goddess of hunting.<br />
(2) While Jehovah/Yahweh, the God of <strong>Israel</strong> and the Bible, is the only Creator,<br />
Sustainer, and Savior of this universe, yet an explanation of the prolific<br />
nature of polytheism is appropriate at this point.<br />
(a) To a certain degree, Hodge is correct in tracing polytheism to<br />
pantheism. He writes <strong>that</strong>,<br />
In no part of the world has pantheism had such a field for development<br />
as in India, and nowhere has it brought forth its legitimate effects in such<br />
a portentous amount of evil. Nowhere has polytheism been carried to<br />
such revolting extremes. . . . Polytheism, which has been almost<br />
universal, has its origin in nature worship; and nature worship rests on<br />
the assumption <strong>that</strong> nature is God. 45<br />
Yet this comment, true as it is, avoids an important explanation<br />
concerning basic motivation.<br />
(b) According to Romans 1:18, 23, polytheism results from the<br />
“ungodliness and unrighteousness of men, who suppress [resist, hold<br />
back] the truth.” The outcome is <strong>that</strong> men have “exchanged the glory of<br />
the incorruptible God for an image in the form of corruptible man and<br />
of birds and four-footed animals and crawling creatures.” Thus man as<br />
a sinner finds one God a threat to his coveted autonomy; he prefers a<br />
choice <strong>that</strong> also allows for rejection and selection. Monotheism does not<br />
allow choice; it calls for unqualified submission. Further, in unbelief,<br />
man conceives <strong>that</strong> one God, as he conceives <strong>Him</strong> to be, could not<br />
handle all of the government and details of the universe. On the other<br />
hand, monotheism proposes one God who is so great <strong>that</strong> He alone,<br />
unaided, can both create and govern the universe.<br />
(c) So Dabney declares, <strong>that</strong><br />
45 Charles Hodge, Systematic Theology, I, pp. 244, 309.<br />
46 Robert Dabney, Systematic Theology, pp. 40-1.<br />
a more powerful impulse to polytheism arises from the co-action of two<br />
natural principles in the absence of the knowledge of God in Christ. One<br />
is the sense of weakness and dependence, craving a superior power on<br />
whom to lean. The other is the shrinking of conscious guilt from infinite<br />
holiness and power. The creature needs a God: the sinner fears a God.<br />
The expedient which results is, the invention of intermediate and<br />
mediating divinities, more able than man to succor, yet less awful than<br />
the infinite God. 46
THE ATTRIBUTES OF GOD 183<br />
b. When the truth of the one God of the Bible is described in terms of personal<br />
attributes and triunity, the most common perversion of these aspects of His<br />
unique oneness is <strong>that</strong> He is composed of parts and added qualities.<br />
(1) God is not a composite being comprised of distinctive attribute<br />
compartments or building blocks which operate intermittently or with a<br />
degree of separateness.<br />
(2) God is not distinct from His attributes as if they were external, detached,<br />
mere anthropomorphic labels; neither is He pure and simple without<br />
distinction.<br />
(3) God the Father, God the Son, and God the Holy Spirit are not thirds of the<br />
being of God; they are distinct personal representations, according to the<br />
principle of diversity in unity, of the one essential God.<br />
2. The singular unity of God.<br />
a. By definition, Jehovah/Yahwek of the Bible is distinctly, uniquely, exclusively,<br />
solely, wholly and only, God.<br />
(1) Francis Pieper well states: “God is in a class by <strong>Him</strong>self. Every creature has<br />
at least something in common with other creatures and exists in duplicate,<br />
triplicate, or multiple form. There can be no other God besides God. God is<br />
not unus genere [one kind], nor unus specie [one species], but unus numero<br />
[one only]. Viewed in His entirety, He cannot be divided into several such<br />
entities as He is <strong>Him</strong>self. God is the absolute monad.” 47<br />
(2) As such, biblical monotheism categorically excludes:<br />
(a) Polytheism. Truth, being, morality originate from one eternal source,<br />
and not from a host of various competing deities who have different<br />
characteristics, being unknown as well as known (Acts 17:23-31).<br />
(b) Tritheism. The triunity of the one God means a oneness in essence<br />
manifest in three persons, not three Gods <strong>that</strong> constitute three<br />
connecting entities. The historic, triangular, symbolic illustration well<br />
represents this unity of God with diversity.<br />
(c) Dualism. There are no rival, competing, distinct powers such as light<br />
and darkness, good and evil, spirit and matter, but only one God who is<br />
Light, Good, and Spirit.<br />
(d) Pantheism. Although God pervades the universe, yet He was before it<br />
existed, He made it all, He transcends it. If all is God and God is all,<br />
then His biblical, holy uniqueness and distinctiveness are impossible<br />
characteristics.<br />
47 Francis Pieper, Christian Dogmatics, I, p. 437.
184<br />
THE PERSONAL BEING OF GOD<br />
(3) As such, biblical monotheism positively establishes:<br />
(a) The unity of the human race. Man, originally made in the image of<br />
God, albeit as presently fallen, is consequently, without exception, a<br />
united race <strong>that</strong> bears the marks of one Creator.<br />
(b) The unity of the universe. Such a world-view unites the creation and<br />
nature in both structure and purpose, in contrast with an alternative<br />
world of conflict and chaos.<br />
(c) The unity of history. The course of human events is a tableau, with<br />
diverse yet connected patterns, <strong>that</strong> progresses towards a righteous and<br />
consummate destiny <strong>that</strong> has God at its center.<br />
(d) The unity of morality. The one God has one standard of righteousness<br />
to which all mankind must submit in the only possible harmony. The<br />
contradictory morality of polytheism is excluded.<br />
b. The extensive and united testimony of the Bible is to the unique oneness of God<br />
from several perspectives.<br />
(1) Boyce gives a comprehensive list of aspects of God’s unity as follows. 48<br />
48 Boyce, Abstract of Theology, p. 58.<br />
(a) God explicitly is one (Deut. 6:4; Mal. 2:10; Mark 12:29, 32; Eph. 4:5-6;<br />
I Tim. 2:5; Jas. 2:19).<br />
(b) There is no other god besides God (Deut. 4:35, 39; I Sam. 2:2; II Sam.<br />
7:22; I Kings 8:60; Isa. 44:6, 8; 45:5-6, 21-22; 46:9; Joel 2:27).<br />
(c) There is no other god to be compared with God (Ex. 8:10; 9:14; 15:11;<br />
II Sam. 7:22; I Kings 8:23; II Chron 6:14; Isa. 40:25; 46:5; Jer. 10:6).<br />
(d) God is God alone (II Sam. 22:32; Neh. 9:6; Ps. 18:31; 86:10; Isa. 37:16;<br />
43:10, 12; 46:9; John 17:3; I Cor. 8:4-6).<br />
(e) God alone is to be worshiped (Ex. 20:4-5; 34:14; I Sam. 7:3; II Kings<br />
17:36; Matt. 4:10; Rom. 1:25; Rev. 19:10).<br />
(f) No one else is to be accepted as God (Ex. 20:3; Deut. 5:7; Isa. 42:8;<br />
Hos. 13:4).<br />
(g) God is supreme over all so-called gods (Deut. 10:17; Josh. 22:22; Ps.<br />
96:4-5; Jer. 14:22; I Cor. 8:4-6).<br />
(h) God only is the true God (Jer. 10:10; I Thess. 1:9).
THE ATTRIBUTES OF GOD 185<br />
(2) Deuteronomy 6:4 or the Shema, [m'v;, is the fundamental confession of<br />
monotheistic Judaism, which has customarily been the motto of daily<br />
devotions as well as often the Jewish martyr’s last cry: “Hear, O <strong>Israel</strong>! The<br />
LORD is our God, and the LORD is one!”<br />
(a) While there are many so-called elohim, µyhil¿aÔ, or gods, yet<br />
Jehovah/Yahweh, hw:hyÒ, alone is the true God of <strong>Israel</strong> who is exclusively<br />
to receive total, obedient, loving devotion (Deut. 6:4-5).<br />
1) Primarily, concerning Deuteronomy 6:4-5, there is reference to a<br />
subjective acknowledgment, or confession for the confessor, <strong>that</strong><br />
Jehovah/Yahweh only receives exclusive allegiance (Exod. 20:2-3;<br />
23:24; Josh. 23:7).<br />
2) Secondarily, there is reference to an objective acknowledgment<br />
whereby this Jehovah/Yahweh is the only existent God in the<br />
universe (Isa. 44:8; 45:5, 18, 22).<br />
(b) What exactly is the “oneness” here described? The Hebrew word is<br />
echad, dj;a,, as in Genesis 1:9; 2:24, which often means a distinctive,<br />
united oneness <strong>that</strong> certainly enables compatibility with the triunity of<br />
God. Michael Brown adds:<br />
So also, in Exodus 36:13, God instructs Moses to join the many pieces of<br />
the tabernacle together so <strong>that</strong> it will be “one” (’echad; see also Exod.<br />
26:6, 11; 36:18). There are many components but one, unified<br />
tabernacle. The Bible also speaks of <strong>Israel</strong> being “one nation” (goy<br />
’echad; see II Sam. 7:23; Ezek. 37:22), just as in the Pledge of Allegiance<br />
we in America speak of being ‘one nation under God.’ 49<br />
However this diversity in unity is distinct from yachid, dyjiy: (Gen. 22:2,<br />
12; Ps. 25:16; Jer. 6:26; Zech. 12:10) meaning essential, absolute<br />
oneness which would disallow a triunity of persons. 50<br />
(c) So the truth of monotheism represented by Deuteronomy 4:39; 6:4;<br />
Zechariah 14:9, finds harmonious continuity in the New Testament<br />
(John 17:3; Rom. 16:27; I Cor. 8:4-6; I Tim. 2:5-6; Jas. 2:19; Jude 25).<br />
c. From a logical point of view, the idea of two or more gods is self-contradictory<br />
since neither of them can be the absolute and perfect independent being. Either<br />
god would limit the other and destroy his godhood. 51<br />
49 Michael Brown, Answering Jewish Objections to Jesus, II, p. 5.<br />
50 Loraine Boettner, Studies in Theology, pp. 104-6.<br />
51 Boyce, Abstract of Theology, pp. 57-8; Strong, Systematic Theology, p. 259.
186<br />
THE PERSONAL BEING OF GOD<br />
d. The practical significance of God’s exclusive oneness.<br />
(1) It is a monumental misunderstanding of Deuteronomy 6:4 to suggest <strong>that</strong><br />
this charter of monotheism is a superior religious principle or creed <strong>that</strong><br />
nevertheless has no vital importance.<br />
(a) The resultant demand of Deuteronomy 6:5 for love <strong>that</strong> is exclusively<br />
directed toward God is the highest of moral imperatives from which all<br />
other true ethical behavior on a horizontal level flows (Matt. 22:37-40;<br />
I John 4:21).<br />
(b) However, as Keil and Delitzsch point out, “the motive for this [love<br />
toward God] is to be found in the words ‘thy God,’ in the fact <strong>that</strong><br />
Jehovah was <strong>Israel</strong>’s God, and had manifested <strong>Him</strong>self to it as one<br />
God.” 52<br />
(2) Bavinck describes the consequences of neglect of this doctrine as follows:<br />
When the confession of the only true God begins to weaken and to be denied,<br />
and the much longed for unity offered by pantheism satisfies neither the mind<br />
nor the heart, then the solidarity of the universe and of the human race, of<br />
religion, morals, and truth succumbs with it, and can no longer be maintained;<br />
consequently, nature and history break up into fragments, and as a result of<br />
conscious or subconscious polytheistic leanings, there is today a resuscitation<br />
of every kind of superstition and idolatry. The time in which we are living<br />
furnishes an abundance of evidence for this statement and for <strong>that</strong> very reason<br />
the open confession of the only true God is today even more vitally necessary<br />
than formerly. 53<br />
e. Hence, the unity of God has a particular unifying effect upon man which rescues<br />
him from fragmentation and moral disunity.<br />
(1) Salvation is only in Jehovah (Ps. 3:8; Jonah 2:9), so <strong>that</strong> those who are saved<br />
are united to one another in being united to the only Jehovah (Eph. 4:3-6).<br />
(2) Idolatry is expressly, universally forbidden in any form (Ex. 20:3-5; Deut.<br />
4:15-19), so <strong>that</strong> worship, both individual and corporate, must be directed to<br />
the only true God according to His terms (John 4:24).<br />
f. Timothy Dwight perceptively concludes with regard to the doctrine of the unity of<br />
God: 54<br />
(1) The oneness of God exhibits the wickedness of men. The one perfect God,<br />
formerly known to all nations, has been substituted for innumerable, sinful,<br />
stupid, blind, deaf, and dead gods. Why? Because men loved not to retain<br />
52 C. F. Keil and F. Delitzsch, Biblical Commentary on the Old Testament, III, p. 323.<br />
53 Bavinck, Doctrine of God, pp. 167-8.<br />
54 Timothy Dwight, Dwight’s Theology, p. 23.
THE ATTRIBUTES OF GOD 187<br />
God in their knowledge. Thus the human mind has loved to recede as far as<br />
possible from its maker.<br />
(2) The oneness of God strongly necessitates revelation, <strong>that</strong> is the knowledge of<br />
the true and living God in the world, and especially concerning His<br />
character. Hence, the preached and taught Word of God must declare the<br />
nature of the God of salvation before the salvation of God (Isa. 6:9; Acts<br />
17:23-29).<br />
3. The simple unity of God.<br />
a. By definition, God is not an assemblage of attribute parts or a mixture of<br />
character additives. Rather, He is simple, <strong>that</strong> is pure in the totality of His full<br />
being. Yet God’s simplicity does not lack the reflection of variety any more than a<br />
flawlessly pure diamond lacks the reflection of distinctive facets and colors.<br />
(1) For Dabney, God’s simplicity means <strong>that</strong>, “He is uncompounded, <strong>that</strong> His<br />
substance is ineffably [unspeakably] homogenous, <strong>that</strong> it does not exist by<br />
the assemblage of atoms, and is not discerptible [divisible].” 55<br />
(2) Similarly, Bavinck declares: “By simplicity is meant the quality of being<br />
uncompounded or incomposite. If God be compounded of parts, as a body is<br />
composed of parts, of genus and differentia, substance and accidence, matter<br />
and form, power and activity, essence and existence, his perfection, unity,<br />
independence and immutability cannot be maintained. . . . God is one in<br />
every respect. He is whatever he has.” 56<br />
(3) The necessity of this definition is chiefly based upon the finite, spatial,<br />
temporal, sensual perception of man who, notwithstanding his soulish/<br />
spiritual nature, is yet confined to a material universe <strong>that</strong> is constantly<br />
defined in terms of composition and categorical order. However, God is<br />
neither distinctively complex nor indistinguishably simple, but rather<br />
distinctively simple. Thus Bavinck attributes to Augustine <strong>that</strong>, “God is<br />
simple in his multiplicity and multifold in his simplicity.” 57<br />
b. Scripture declares <strong>that</strong> God is “spirit” (John 4:24), “light” (I John 1:5), “love” (I<br />
John 4:8)), “eternal” (Deut. 33:7), which attributes of His pure and perfect<br />
essence are not merely parts of His being, but are intrinsically His being. Note <strong>that</strong><br />
John does not merely write <strong>that</strong> God has spirit, light, love, but <strong>that</strong> God is spirit,<br />
light, love.<br />
c. Objections and answers to the legitimacy of God’s attribute of simplicity are as<br />
follows:<br />
55 Dabney, Systematic Theology, p. 43.<br />
56 Bavinck, Doctrine of God, pp. 170, 168.<br />
57 Ibid., p. 171.
188<br />
THE PERSONAL BEING OF GOD<br />
(1) The simplicity of God is a logical abstraction without biblical foundation.<br />
But the extensive scriptural evidence for the spirituality of God (cf. pp. 163-<br />
68) demands simplicity and is utterly opposed to the idea of a composite<br />
nature.<br />
(2) The simplicity of God is in conflict with His personal triunity. To this Boyce<br />
responds <strong>that</strong> the Trinity “presents to us three Persons who are not three<br />
gods, but one God, and, . . . shows us <strong>that</strong> the unity of God is to be found in<br />
his nature or essence and not in the personal relations in <strong>that</strong> essence, so <strong>that</strong><br />
there is but one divine nature or essence, one being, one God, although there<br />
are three persons subsisting therein, who, by virtue of <strong>that</strong> subsistence, are<br />
each God.” 58 In other words, simplicity pertains to essence, not personal<br />
manifestation.<br />
(3) The simplicity of God is in conflict with the distinctive manifestations of His<br />
attributes. Pieper raises this problem and explains:<br />
But does Scripture not become involved in a contradiction when it ascribes to<br />
God both simplicity and a plurality of attributes? True, God is one, indivisible,<br />
uncompounded, for, . . . all the divine attributes are God’s invisible being. But<br />
this is simply beyond all human comprehension. Therefore God <strong>Him</strong>self has<br />
condescended to us, divided <strong>Him</strong>self, as it were, into component parts, and<br />
because of our finite intellect permits us to conceive of God’s attributes, e.g.,<br />
justice, omnipotence, grace, as following one after another or as existing<br />
alongside one another. This is a knowledge of God ‘in part,’ as St. Paul says in<br />
I Corinthians 13:12. 59<br />
d. In practical terms, the simplicity of God means <strong>that</strong> He is not to be equated with<br />
the sphere of earthly complexity, even though He takes on human flesh and<br />
sympathy through the man Christ Jesus.<br />
(1) The persons of the Father, Son, and Holy Spirit are of the same simple<br />
essence and pure being. Here is perfect diversity in unity.<br />
(2) The attributes of God reflect His fullness, but they do not describe His<br />
composition.<br />
(3) True worshipers of God are to behold all of His attributes as glorious facets<br />
of His pure fullness. So Isaac Watts had written:<br />
58 Boyce, Abstract of Theology, p. 60.<br />
59 Pieper, Dogmatics, I, p. 439.<br />
Almighty God, to Thee<br />
Be endless honors done,<br />
The undivided Three,<br />
And the mysterious One,<br />
Where reason fails, with all her powers,<br />
There faith prevails and love adores.
G. GOD IS A TRIUNITY OF PERSONS<br />
1. Introduction.<br />
THE ATTRIBUTES OF GOD 189<br />
If by now our confessed finite understanding of the infinite Jehovah has humbled us,<br />
then we are better prepared to study the mystical biblical revelation of the triunity of<br />
God. At the outset let it be declared <strong>that</strong> the scriptural evidence for the doctrine of the<br />
Trinity is substantial, even if admittedly implicit with regard to the specific term in<br />
question. But he who refuses to yield to clear biblical teaching <strong>that</strong> transcends human<br />
understanding, such at the eternity of God or His triunity, is to be guilty of original<br />
idolatry (Gen. 3:5-6; Isa. 14:14), <strong>that</strong> is aspiration to supreme human autonomy and<br />
deification. L. S. Chafer quotes M. Coquerel in this respect: “God is the only intelligent<br />
Being, for Whom no mystery exists. To be surprised, to be indignant at encountering<br />
mysteries, is to be surprised, is to be indignant at not being God.” 60<br />
Therefore the argument <strong>that</strong> the doctrine of the Trinity is at best obscure, especially<br />
because the term “Trinity” is nowhere mentioned in the Bible, needs to dispensed with<br />
at the outset. Robert Morey, in his recent definitive work, The Trinity, Evidence and<br />
Issues, responds as follows:<br />
What if someone were to issue the challenge: I challenge you to find the word ‘attribute’<br />
in the New Testament and all such words as “omnipotent,” “omnipresent,” etc. If you<br />
cannot find these words in the Bible and if you cannot find them defined in the modern<br />
sense, then I refuse to believe in them. We would look with pity at such convoluted<br />
statements. To demand <strong>that</strong> a first century document use words and terms which did not<br />
develop until centuries later is patently absurd. . . . The word ‘attribute’ is not the issue. It<br />
is the idea <strong>that</strong> the word expresses. . . . The same situation holds true when we deal with<br />
the theological word or term “Trinity.” The word “Trinity” is no more found in the Bible<br />
than the word “attribute.” It is a theological term coined by the Christian Church to<br />
express the biblical truth <strong>that</strong> God is Father, Son, and Holy Spirit. 61<br />
a. From another perspective, John Stott describes the humbling effect of the doctrine<br />
of the Trinity as follows:<br />
[God’s] grace bears a Trinitarian shape. First, in both spheres [of the Bible and the<br />
cross] the Father took the initiative, teaching us what we could not otherwise know,<br />
and giving us what we could not otherwise have. Secondly, in both the Son has<br />
played a unique role as the one mediator through whom the Father’s initiative was<br />
taken. He is the Word made flesh, through whom the Father’s glory was manifested.<br />
He is the sinless one made sin for us <strong>that</strong> the Father might reconcile us to himself.<br />
Moreover, the word God spoke through Christ and the work God did through<br />
Christ were both hapax [Greek], completed once and for all. Nothing can be added<br />
to either without derogating from the perfection of God’s word and work through<br />
Christ. Then thirdly, in both revelation and redemption the ministry of the Holy<br />
Spirit is essential. It is he who illumines our minds to understand what God has<br />
revealed in Christ, and he who moves our hearts to receive what God has achieved<br />
through Christ. Thus in both spheres the Father has acted through the Son and acts<br />
through the Spirit. It is this horizon of Trinitarian grace which, more than anything<br />
60 Lewis Sperry Chafer, Systematic Theology, I, p. 273.<br />
61 Robert Morey, The Trinity, Evidence and Issues, pp. 433-4.
190<br />
THE PERSONAL BEING OF GOD<br />
else, makes humility appropriate, the humility which acknowledges our dependence<br />
on grace. 62<br />
b. Yet R. T. France is also correct when he describes the perception by many of the<br />
triunity of God as unpopular, a puzzle, a scandal to Muslim and Jew, a joke and<br />
an embarrassment. Why is this so? Because Christians have lost sight of a genuine<br />
biblical crisis <strong>that</strong> erupted in early church history. To recapture this setting is to<br />
discover <strong>that</strong> this vital truth, “belongs not to the cold detachment of the<br />
philosopher’s study, but to the warm and living experience of the man who has<br />
come to know Jesus Christ as the divine Redeemer, and in whose life the Holy<br />
Spirit has made God a reality.” 63<br />
c. Away then with any approach to this truth which anticipates mere metaphysical<br />
speculation! In I Peter 1:1-3, the Apostle Peter, having contemplated the gracious<br />
election of the Father, the sanctifying work of the Spirit, and the sprinkled blood<br />
of Jesus Christ, immediately responds to this revelation of triune mystery with the<br />
cry of adoring praise, “Blessed be . . . God.” No doubt it is for this reason <strong>that</strong><br />
since the second century Christians have joyously sung the doxology, Gloria Patri:<br />
Glory be to the Father, and to the Son,<br />
And to the Holy Ghost;<br />
As it was in the beginning, is now, and ever shall be,<br />
World without end. Amen.<br />
More recently Reginald Heber’s notable hymn published in 1826, the year of his<br />
death, has become a universal proclamation of God’s glorious triunity.<br />
Holy, holy, holy, Lord God Almighty!<br />
Early in the morning our song shall rise to Thee;<br />
Holy, holy, holy, merciful and mighty,<br />
God in Three Persons, blessed Trinity!<br />
2. The Trinitarian controversy between Athanasius and Arius.<br />
a. The great doctrinal controversy of the first four centuries of the early church<br />
concerned the nature of Christ’s person, and especially in relation to God the<br />
Father and God the Holy Spirit. In this context, including the heretical challenge<br />
of Gnosticism and Manichaeism, Tertullian of Carthage (c. 200 A.D.) first used<br />
the term “Trinity”, and in spite of holding erroneous views of subordinationism<br />
along with Origen, yet he defended the imprecise declaration of the Apostles’<br />
Creed. 64 During this prelude to the Council of Nicea in 325 A.D., at which the<br />
doctrine of the Trinity was more exactly defined, four Trinitarian views arose.<br />
62 John Stott, Essentials, pp. 336-37.<br />
63 R. T. France, The Living God, pp. 102-3.<br />
64 Refer to Louis Berkhof, Systematic Theology, p. 82; Otto Heick, History of Christian Thought, I, pp. 143-69.<br />
The Apostles’ Creed (c. 400 A.D.) declares: “I Believe in God the Father almighty, and in Jesus Christ, his<br />
only Son, our Lord, who was born of the Holy Spirit and the Virgin Mary.” Bettenson, Documents of the<br />
Christian Church, p. 33.
THE ATTRIBUTES OF GOD 191<br />
(1) There are three distinct Gods, or tritheism, a reactionary perspective <strong>that</strong> was<br />
soon repudiated.<br />
(2) There is one God who manifests <strong>Him</strong>self in three ways or modes, variously<br />
known as patripassianism, modalism, or Sabellianism, which was officially<br />
condemned in 263 A.D.<br />
(3) There is one God whose first creation or generation was Christ through<br />
whom the Spirit is produced. Known as subordinationism or Arianism, this<br />
virulent heresy has its modern counterparts in Unitarianism, the Jehovah’s<br />
Witnesses, and Christadelphians.<br />
(4) There is one God, <strong>that</strong> is one in essence, who exists in three distinct persons,<br />
God the Father, God the Son, and God the Holy Spirit, who have <strong>that</strong> same<br />
essence. This is known as biblical, orthodox Trinitarianism.<br />
b. In 325 A.D., The Council of Nicea declared <strong>that</strong> Jesus Christ was, “begotten of<br />
the Father, only begotten, <strong>that</strong> is, of the substance of the Father, God of God,<br />
Light of Light, true God of true God, begotten not made, of one substance<br />
[oJmoouvsio", homoousios] with the Father, through whom all things were<br />
made.” 65 Concerning this distinction regarding Christ’s essence, the Emperor<br />
Constantine is said to have commented <strong>that</strong> his kingdom was divided by the<br />
Greek letter “iota,” for the following reasons.<br />
(1) The party of Arius of Alexandria declared <strong>that</strong> Jesus Christ was oJmoiouvsio",<br />
homoiousios, with the Father, <strong>that</strong> is of similar substance to the Father.<br />
Banished, then restored to favor for a time, yet Athanasius refused to have<br />
communion with Arius. Arianism from then on has always been regarded as<br />
cardinal heresy.<br />
(2) The party of Athanasius, Bishop of Alexandria, declared <strong>that</strong> Jesus Christ<br />
was oJmoouvsio", homoousios, with the Father, <strong>that</strong> is of the same substance<br />
of the Father. Although victorious at Nicea, yet Athanasius was exiled<br />
several times due to powerful Arian influence. However, the truth he so<br />
relentlessly upheld finally triumphed after his death at the Council of<br />
Constantinople in 381 A.D. The famous Scottish historian, Thomas Carlyle,<br />
who at first sneered <strong>that</strong> Christendom was torn in pieces over a diphthong,<br />
later confessed <strong>that</strong> through Athanasius Christianity was delivered from<br />
ignominy as a mere Jewish sect. 66<br />
c. By c. 410 A.D., the Trinitarian controversy came to a period of settlement with<br />
the publication of one of Augustine’s most important works, namely, On the<br />
Trinity. At the beginning, the Bishop of Hippo invites us to “enter together upon<br />
the path of charity, and advance towards <strong>Him</strong> of whom it is said, ‘Seek His face<br />
evermore’ (Ps. 105:4). And I would make this pious and safe agreement, . . . in the<br />
case of those which inquire into the unity of the Trinity, of the Father and the Son<br />
65 Henry Bettenson, ed., Documents of the Christian Church, p. 35.<br />
66 Strong, Systematic Theology, p. 329.
192<br />
THE PERSONAL BEING OF GOD<br />
and the Holy Spirit; because in no other subject is error more dangerous, or<br />
inquiry more laborious, or the discovery of truth more profitable.” 67<br />
3. The biblical teaching of God’s three-in-oneness.<br />
a. It is readily admitted <strong>that</strong> while the triunity of God is foreshadowed and intimated<br />
in the Old Testament, yet its greater clarity and unveiling is evidenced in the New<br />
Testament. This <strong>should</strong> not surprise us if we accept the biblical principle of<br />
progressive revelation, <strong>that</strong> is the increasing disclosure through inspiration of pure<br />
divine truth. As God has progressively revealed His saving purposes through<br />
Abraham and Moses to Christ, from promise to fulfillment and shadow to<br />
substance, so He has similarly unveiled the glory of His triunity in advancing<br />
detail, and especially in the incarnation of the Son of God.<br />
b. The persons of the triune God revealed corporately as God.<br />
(1) The Old Testament witness. Recall the “oneness” of God according to<br />
Deuteronomy 6:4 (p. 185).<br />
(a) God is a plurality of persons, represented by a plural noun governed by<br />
a singular verb (Gen. 1:26; 11:7; Isa. 6:8).<br />
(b) God is separate from the Angel of Jehovah who is yet designated as God<br />
(Gen. 16:7-13; 18:1-19:29; Zech. 3:1-3).<br />
(c) God is distinct from the person of the Spirit of God (Gen. 1:2; Ex. 31:1-<br />
4; Is. 63:10-11; Zech. 4:6).<br />
(d) God is triune by intimation (Num. 6:24-26; Isa. 6:3), and there is<br />
mention together of the persons of “the Lord,” “the angel of His<br />
presence,” and “His Holy Spirit” (Isa. 63:7-10).<br />
(2) The New Testament witness. Note <strong>that</strong> the following evidence comes from<br />
four entrenched Jewish monotheists.<br />
(a) The triune doctrine of Matthew.<br />
1) The Father and Spirit join in the exaltation of the Son (Matt. 3:16-<br />
17; cf. 17:4-5).<br />
2) Following conversion, Christians are to identify with the “name”<br />
(singular) of the Father, Son, and Holy Spirit (Matt. 28:19).<br />
(b) The triune doctrine of John.<br />
67 Aurelius Augustine, On The Trinity, VII, p. 5.<br />
1) The believer’s salvation involves intimacy of relationship between<br />
the Father, Son, and Holy Spirit (John 1:33-34; 14:16, 26; 15:26).
THE ATTRIBUTES OF GOD 193<br />
2) The believer’s intimate union with God involves the Father, Son,<br />
and Holy Spirit (John 20:20-22; I John 4:13-14).<br />
(c) The triune doctrine of Paul.<br />
1) The Father, Son, and Holy Spirit are intimately involved in the<br />
believer’s salvation (Eph. 1:3-14; II Thess. 2:13-14, resultant<br />
fellowship (Eph. 4:4-6), and service (I Cor, 12:4-6).<br />
2) The Father, Son, and Holy Spirit are addressed in prayer on equal<br />
terms (II Cor. 13:14).<br />
(d) The triune doctrine of Peter.<br />
The Father, Son, and Holy Spirt are intimately involved in the believer’s<br />
salvation (I Pet. 1:1-2, 3-5).<br />
c. The persons of the triune God revealed individually as God.<br />
The defense of the doctrine of the Trinity does not rest upon arithmetical<br />
calculations, or their use for its disproof for <strong>that</strong> matter. At the heart of this<br />
essential doctrine is the divine character of God the Father, His Son Jesus Christ,<br />
and the Holy Spirit. Once it has been established <strong>that</strong> all three of these persons are<br />
deity, <strong>that</strong> is having the same divine essence or substance, then the doctrine of the<br />
Trinity is inevitable truth. Thus it is fundamental <strong>that</strong> the following truth, outlined<br />
by Boyce, 68 be upheld by the Bible.<br />
(1) The Father is God.<br />
(a) God has a Son, hence God is Father (Mark 1:1; Luke 1:35; John 5:25;<br />
10:36; 11:27; Acts 9:20; Gal. 4:4; I John 4:15; 5:5, 20, 21).<br />
(b) The Father is expressly named God (John 1:18; 5:18; Rom. 15:6; I Cor.<br />
15:24; II Pet. 1:17; II John 3).<br />
(2) The Son is God.<br />
68 Boyce, Abstract of Theology, pp. 126-34.<br />
(a) He is directly called God (Matt. 1:23; John 1:1; 20:28).<br />
(b) Jesus Christ is also called Lord, <strong>that</strong> is deity as well as sovereign (Matt.<br />
12:8; 22:41-45; Mark 2:28; Luke 6:46; 20:41-44; John 13:13, 14; Acts<br />
10:36; Rom. 14:9; I Cor. 2:8; Gal. 1:3; 6:18; Phil. 2:11; II Thess. 2:16;<br />
Jude 4; Rev. 17:14; 19:13, 16).<br />
(c) He is worshiped as deity (Matt. 14:33; Luke 24:52; Acts 7:59, 60; II<br />
Cor. 12:8, 9; Phil. 2:10; Heb. 1:6; Rev. 5:8-14; 7:9-12).
194<br />
THE PERSONAL BEING OF GOD<br />
(d) He is to be honored equally with the Father (John 5:23).<br />
(e) His relations to the Father are those of identity and unity (John 1:18;<br />
5:17-19; 8:16, 19; 10:30; 12:44, 45; 14:7-11; 15:24; Col. 1:15, 19; 2:9;<br />
Heb. 1:3; I John 2:23, 24).<br />
(f) They are equally known to each other, and unknown to others (Matt.<br />
11:27; Luke 10:22; John 1:18; 6:46; 10:15).<br />
(g) He is the creator of all things (John 1:3, 10; I Cor. 8:6; Col. 1:16; Heb.<br />
1:10).<br />
(h) He upholds and preserves all things (John 5:17; Col. 1:17; Heb. 1:3).<br />
(i) He is the manifestation of the Divine Being in this world (John 1:10, 14,<br />
18; 14:8-11; 16:28-30; Col. 1:15; I Tim. 3:16; I John 1:2).<br />
(j) He is greater than all others, including Moses, David, Solomon, Jonah,<br />
John the Baptist (Matt. 3:11; 12:41, 42; Mark 12:37; Luke 11:31, 32;<br />
John 1:17; Eph. 1:21; Phil. 2:9; Heb. 1:4, 5; 3:3; I Pet. 3:22).<br />
(k) He is the source of all spiritual blessing.<br />
1) He gives the Holy Spirit (Luke 24:49; John 16:7; 20:22; Acts 2:33).<br />
2) He forgives sins (Mark 2:5-10; Luke 5:20-24; 7:47-49; Acts 5:31).<br />
3) He gives peculiar peace (John 14:27; 16:33).<br />
4) He gives light (John 1:4, 7-9; 8:12; 9:5; 12:35, 46; I John 1:5-7;<br />
Rev. 21:23).<br />
5) He gives faith (Luke 17:5; Heb. 12:2).<br />
6) He gives eternal life (John 17:2).<br />
7) He confers all the spiritual gifts bestowed upon his churches (Eph.<br />
4:8-13).<br />
(l) All the incommunicable attributes of God are ascribed to him.<br />
1) Self-existence (John 2:19; 5:26; 10:17, 18).<br />
2) Eternity of existence (John 1:1-2; 17:5, 24; Heb. 1:8, 10-12; I John<br />
1:2).<br />
3) Omniscience (Matt, 9:4; 12:25; Mark 2:8; Luke 6:8; 9:47; 10:22;<br />
John 1:48; 2:24-25; 10:15; 16:30; 21:17; Col. 2:3; Rev. 2:23).<br />
4) Omnipresence (Matt. 18:20; 28:20; John 3:13; Eph. 1:23).
THE ATTRIBUTES OF GOD 195<br />
5) Omnipotence (Matt. 28:18; Luke 21:15; John 1:3; 10:18; I Cor.<br />
1:24; Eph. 1:22; Phil. 3:21; Col. 2:10; Rev. 1:18).<br />
6) Immutability Heb. 1:11-12; 13:8).<br />
(m) The judgment of the world is entrusted to him (Matt. 7:21-23; 16:27;<br />
24:30; 25:31; John 5:22, 27; Acts 10:42; 17:31; Rom. 2:16; 14:10; II<br />
Cor. 5:10; II Tim. 4:1).<br />
(n) Absolute equality with the Father, not only of will but of nature, is<br />
ascribed to him.<br />
1) Equality in works (John 5:17-23).<br />
2) Equality in knowledge (Luke 10:2; John 10:15).<br />
3) Equality in nature (John 5:18; 10:33; Phil. 2:6; Col. 2:9; Heb. 1:3).<br />
(3) The Holy Spirit is God.<br />
(a) He has personality.<br />
1) He has intelligence (I Cor. 2:10-11), feelings (Eph. 4:30), will (I<br />
Cor. 12:11).<br />
2) He can be <strong>obey</strong>ed (Acts 10:19-21), lied to (Acts 5:3), resisted (Acts<br />
7:51), reverenced (Ps. 51:11), blasphemed (Matt. 12:31), grieved<br />
(Eph. 4:30), outraged (Heb. 10:29).<br />
3) He is identified by masculine rather than neuter pronouns (John<br />
15:26; 16:7-8, 13-14).<br />
(b) The activity of Jehovah in the Old Testament is ascribed to the Spirit in<br />
the New Testament (Isa. 6:9; cf. Acts 28:25-27; Ex. 25:1; 30:10; cf.<br />
Heb. 9:8).<br />
(c) The creation of the world is ascribed to the Spirit (Gen. 1:2; Job 26:13;<br />
Ps. 104:30).<br />
(d) He is said to search and know even the deep things of God (I Cor.<br />
2:10).<br />
(e) He is expressly called God (Acts 5:3-4, 9).<br />
4. The triunity of God defined, detailed, and defended.<br />
a. The doctrine of the Trinity defined.<br />
(1) Although the following definition by Augustine is extremely precise, yet the<br />
serious Christian ought to study it carefully. He states of the Trinity,
196<br />
THE PERSONAL BEING OF GOD<br />
<strong>that</strong> the Father, and the Son, and the Holy Spirit intimate a divine unity of one<br />
and the same substance in an indivisible equality; and therefore <strong>that</strong> they are<br />
not three Gods, but one God: although the Father has begotten the Son, and so<br />
He who is the Father is not the Son; and the Son is begotten by the Father, and<br />
so He who is the Son is not the Father; and the Holy Spirit is neither the Father<br />
nor the Son, but only the Spirit of the Father and of the Son, <strong>Him</strong>self also coequal<br />
with the Father and the Son, and pertaining to the unity of the Trinity.<br />
Yet not <strong>that</strong> this Trinity was born of the Virgin Mary, and crucified under<br />
Pontius Pilate, and buried, and rose again the third day, and ascended into<br />
heaven, but only the Son. Nor, again, <strong>that</strong> this Trinity descended in the form of<br />
a dove upon Jesus when He was baptized; nor <strong>that</strong>, on the day of Pentecost,<br />
after the ascension of the Lord, when ‘there came a sound from heaven, as of a<br />
rushing mighty wind,’ the same Trinity ‘sat upon each of them with cloven<br />
tongues like as of fire,’ but only the Holy Spirit. Nor yet <strong>that</strong> this Trinity said<br />
from heaven, ‘Thou art my Son,’ whether when He was baptized by John, or<br />
when the three disciples were with <strong>Him</strong> in the mount, or when the voice<br />
sounded, saying, ‘I have both glorified it, and will glorify it again;’ but <strong>that</strong> it<br />
was a word of the Father only, spoken to the Son; although the Father, and the<br />
Son, and the Holy Spirit, as they are indivisible, so work indivisibly. This is<br />
also my faith, since it is the Catholic faith. 69<br />
(2) The Westminster Confession of Faith declares: “In the unity of the Godhead<br />
there be three persons, of one substance, power, and eternity: God the<br />
Father, God the Son, and God the Holy Ghost. The Father is of none, neither<br />
begotten nor proceeding; the Son is eternally begotten of the Father; the Holy<br />
Ghost eternally proceeding from the Father and the Son.” 70<br />
b. The doctrine of the Trinity detailed.<br />
(1) The clarification of terminology. Both the classic and more modern<br />
definitions of the Trinity use terms <strong>that</strong> need careful explanation, and two in<br />
particular.<br />
69 Augustine, On The Trinity, VII, pp. 7-8.<br />
(a) Person. A human person is not to be our model here. Pieper cites Luther<br />
in this regard: “Our terminology is inadequate and is really only a<br />
stammering. . . . [But] we have no better term.” 71 A common alternative<br />
is distinct subsistence. Or consider, a triune person is, “the individual<br />
framework of essential, rational, self-existent Divine Being.” Of course<br />
three human persons have three distinct natures. But God is one<br />
indivisible nature in three persons! Here is mystery!<br />
(b) Substance. This concerns underlying nature, as distinct from outward<br />
manifestation. God is one or singular in pure essence, or pure being, or<br />
pure nature, or underlying being. More particularly, God’s essence is<br />
reflected in His attributes, which are the fullness of His being.<br />
70 Schaff, Creeds of Christendom, III, pp. 607-8.<br />
71 Pieper, Dogmatics, I, p. 409.
THE ATTRIBUTES OF GOD 197<br />
(c) Conclusion. God is one in substance or essence while subsisting in three<br />
distinct persons. The Father, Son, and Holy Spirit have the same<br />
essence, hence attributes, since they are three individuals of the one God<br />
of <strong>Israel</strong>.<br />
(2) The relation of the persons of the Trinity to each other.<br />
(a) In the one being of God there is triune interpersonal relationship. This is<br />
sometimes referred to as the ontological Trinity which deals with<br />
logical, not chronological derivation. 72<br />
1) God the Father has eternal paternity (I Cor. 8:6); Eph. 3:14-15),<br />
without generation or procession.<br />
2) God the Son has eternal filiation, or sonship by means of<br />
generation by the Father (Ps. 2:7; John 1:1-2, 14, 18; I John 4:9),<br />
without procession.<br />
3) God the Holy Spirit has eternal procession (John 15:26; note the<br />
present tense), from the Father and the Son (John 15:26; 16:7;<br />
20:22), without generation.<br />
(b) So Shedd cautions us:<br />
The most enigmatical part of the doctrine of the Trinity is in the<br />
hypostatical character. What is this paternity of the Father? and this<br />
filiation of the Son? and this being spirated or procession of the Spirit?<br />
Since revelation has given only the terms, Father, Son, and Spirit, with<br />
the involved ideas of paternity, filiation, and procession, the human<br />
intellect can go no further towards a metaphysical explanation than these<br />
terms and ideas will yield materials. And this is not far. 73<br />
(3) The relation of the persons of the Trinity to external activity.<br />
72 Berkhof, Systematic Theology, pp. 88-9.<br />
73 Shedd, Dogmatic Theology, I, p. 278.<br />
(a) In the one being of God there is distinct, personal manifestation within<br />
the Trinity. This is sometimes referred to as the economic Trinity which<br />
deals with the individual reflection of certain attributes by the Father,<br />
Son, and Holy Spirit. According to Berkhof, 74 these distinctions are as<br />
follows:<br />
74 Berkhof, Systematic Theology, pp. 88-9, 91, 85, 98.<br />
1) The Father designs the work of creation, providence, and<br />
redemption. This activity is from the Father (I Cor. 8:6; II Pet.<br />
1:17).
198<br />
THE PERSONAL BEING OF GOD<br />
2) The Son mediates the work of creation, providence, and<br />
redemption. This activity is through the Son (John 1:3, 10; I Cor.<br />
8:6).<br />
3) The Holy Spirit consummates the work of creation, providence,<br />
and redemption. This activity is in the Spirit (Rom. 15:18-19; Jude<br />
20).<br />
(b) Bavinck further explains:<br />
All ‘outgoing works’ have one Author, namely God; but they are<br />
produced by means of the co-operation of the three persons; and in the<br />
works of creation, redemption, and sanctification, a definite place and<br />
order is assigned to each of these three. All things are originated by the<br />
Father, are carried out through the Son, and are brought to completion<br />
by the Holy Spirit. . . . [While there is overlap,] nevertheless, in the<br />
economic sense the work of creation is ascribed more particularly to the<br />
Father, the work of redemption to the Son, and the work of sanctification<br />
to the Holy Spirit. 75<br />
(4) The relation of the persons of the Trinity to self-consciousness.<br />
(a) In contemplating the oneness and solitariness of God, the human<br />
distaste for loneliness has led to the association of this condition with<br />
God. In other words, since the Bible teaches <strong>that</strong> God desires fellowship<br />
with man (Gen. 3:8-9), then the question has been raised as to whether,<br />
before creation when God was alone, “Was He lonely?”<br />
(b) The explanation of Shedd is most helpful here:<br />
God as personal, is self-conscious. Consequently he must make himself<br />
his own object of contemplation. Here the doctrine of the Trinity, the<br />
deep and dark mystery of Christianity, pours a flood of light upon the<br />
mystery of the Divine self-consciousness. . . . God cannot be selfcontemplating,<br />
self-cognitive, and self-communing, unless he is trinal in<br />
his constitution. 76<br />
In other words, God was blessed, content, self-satisfied before creation<br />
because there has always been perfect fellowship between the persons of<br />
the Trinity. God has always been happily aware of <strong>Him</strong>self (Matt.<br />
11:27; John 1:1-2, 18; 17:5). Refer to Edwards’ statement on God’s selfknowledge<br />
as self-love, p. 140.<br />
(5) Illustrations of the triunity of God.<br />
75 Bavinck, Doctrine of God, pp. 319-20.<br />
76 Shedd, Dogmatic Theology, I, pp. 183, 251.<br />
(a) While Bavinck gives the most comprehensive catalog of illustrations of<br />
the Trinity, yet he warns <strong>that</strong> our knowledge of this doctrine is<br />
exclusively obtained from Scripture. On the other hand, to exclude any<br />
approximate illustration of the Trinity, for at best approximate is all
77 Bavinck, Doctrine of God, p. 323.<br />
78 John Dagg, Manual of Theology, p. 249.<br />
THE ATTRIBUTES OF GOD 199<br />
they are, would be to argue for the exclusion of any illustration of<br />
essential Bible truth. Included in this collection are,<br />
the three dimensions of space [height, breadth, depth]; the three<br />
measurements of time [past present, future]; the three kingdoms of<br />
nature: matter, spirit, and the union of the two in man; the solid, fluid,<br />
and gaseous state; the power of attraction, repulsion, and equilibrium;<br />
the three functions of the human soul: reasoning, feeling, and desiring;<br />
the three capacities of the soul: mind, will, and moral nature; the three<br />
factors <strong>that</strong> constitute a family: husband, wife and child; the three classes<br />
in society: teachers, soldiery, and peasantry . . . the three ideals: the good,<br />
the true, and the beautiful; the three tones in music: key-tone, tierce-tone,<br />
and quint-tone; the rainbow and its many colors; the sun with its<br />
quickening, illuminating, and warming energy; the three basic colors:<br />
yellow, red, and blue, etc. 77<br />
Consider also electricity manifesting heat, light, and power. Dagg<br />
mentions water, ice, and snow, but then comments in contradiction:<br />
“All such illustrations darken counsel with words without knowledge.<br />
What shall we liken unto the Lord?” 78 However, is not nature an<br />
illustration of God in part? (Ps. 19:1-6).<br />
(b) The most historic illustration of all is the following diagram which<br />
represents God as a triangle set in a circle incorporating unity, triune<br />
diversity, patriarchal headship, and eternality.<br />
IS NOT<br />
IS<br />
FATHER<br />
IS<br />
GOD<br />
1) There is an indivisible oneness of essence <strong>that</strong> incorporates the<br />
distinct persons of the Father, Son, and Holy Spirit.<br />
2) There is a triune diversity <strong>that</strong> distinguishes between the Father,<br />
Son, and Holy Spirit within the one indivisible essence of God.<br />
3) There is a headship <strong>that</strong> portrays the distinct economic role of the<br />
Father over the distinct role of the Son and the distinct role of<br />
Holy Spirit.<br />
IS NOT<br />
SON SPIRIT<br />
IS NOT<br />
IS
200<br />
79 Dabney, Systematic Theology, p. 178.<br />
THE PERSONAL BEING OF GOD<br />
4) There is triune diversity in the unity of one God, which existence is<br />
eternal.<br />
(c) The doctrine of the Trinity defended.<br />
1) The most crude objection to the doctrine of the Trinity is <strong>that</strong> of<br />
the religious rationalist who agrees <strong>that</strong>, 1 (God the Father) + 1<br />
(God the Son) + (God the Holy Spirit) = 3 (Gods). But why is this<br />
antagonist so selective with this equation since 1 (God the Father)<br />
× 1 (God the Son) × 1 (God the Holy Spirit) = 1 (God). Of course<br />
God cannot be explained by a mere formula anymore than finite<br />
man can comprehend the infinite. Surely truth about God in every<br />
aspect is supra-rational, <strong>that</strong> is beyond reason without being<br />
absurd. Hence Dabney calls this objection an argument based on<br />
ignorance. He continues:<br />
But it is not just what we would expect, <strong>that</strong> when God reveals<br />
something about the subsistence of His being, it <strong>should</strong> be<br />
thoroughly inscrutable to us? We must remember <strong>that</strong> the human<br />
mind has no cognizance of substance, in fact, except as the existing<br />
ground, to which our intuitions impel us to refer as properties. It is<br />
only the properties <strong>that</strong> we truly conceive. This is true of material<br />
substance; how much more of spiritual substance? And more yet of<br />
the infinite? God, in revealing <strong>Him</strong>self to the eternal reason, only<br />
reveals His being and properties or attributes – His substance<br />
remains as visible as ever. Look back, I pray you, to <strong>that</strong> whole<br />
knowledge of God which we have acquired this far, and you will<br />
see <strong>that</strong> it is nothing but knowledge of attributes. 79<br />
2) It is objected <strong>that</strong> the title Son of God can only mean <strong>that</strong> Jesus, in<br />
both his person and nature, is inferior to the Father and not equal.<br />
a) It is agreed <strong>that</strong> the person of Jesus Christ, existing before<br />
creation, has taken upon himself a subordinate rank or role,<br />
<strong>that</strong> is, “the form of a bond-servant” (Phil. 2:7). Hence Jesus<br />
Christ can say in this servant role, “the Father is greater than<br />
I” (John 14:28).<br />
b) However, it is also true <strong>that</strong> before Jesus Christ took upon<br />
himself “the likeness of men,” he “existed in the form of<br />
God” Phil. 2:6-7). It is for this reason <strong>that</strong> Paul can declare<br />
of the Son of God <strong>that</strong>, “in <strong>Him</strong> all the fullness of Deity<br />
dwells in bodily form” (Col. 2:9).<br />
c) We must also remember <strong>that</strong> as Fatherhood originates in<br />
heaven (Eph. 3:14-15), so too does Sonhood (Ps. 2:7). It is a<br />
grave error to force the figure of human sonship upon the<br />
heavenly reality. Hence the role of the Son of God is
THE ATTRIBUTES OF GOD 201<br />
submission to the Father, while the essence of the Son is<br />
identical with the Father John 1:1).<br />
d) Note also <strong>that</strong> the Jews of Jesus’ time equated the title “Son<br />
of God” with the deity of God when they charged him with<br />
blasphemy (John 5:18, 23; 10:33; 19:7).<br />
3) It is objected <strong>that</strong> the doctrine of the Trinity is historic, creedal,<br />
metaphysical speculation <strong>that</strong> involves verbal juggling by<br />
contentious minds <strong>that</strong> detracts from true piety.<br />
a) It is agreed <strong>that</strong>, like many other vital Christian truths, the<br />
doctrine of the Trinity has suffered at the hands of those who<br />
seem to revel in abstract debate and so tend to sterilize vital<br />
orthodoxy. However the offering of Unitarianism hardly<br />
presents a heart-warming alternative. Pieper pulls no punches<br />
in declaring <strong>that</strong>, the<br />
pious-sounding phrase of the [Unitarian] fatherhood of God is<br />
nothing but human speculation and self-delusion. And sooner<br />
or later the Unitarians experience <strong>that</strong> their favorite formula is<br />
without spirit and without life, for in spiritual anguish or in<br />
the hour of death the voice of conscience, which had been<br />
violently suppressed, will no longer be silenced, as the cases of<br />
Horace Bushnell, A Ritschl, W. R. Harper, and others prove. 80<br />
b) It cannot be too strongly emphasized <strong>that</strong> the doctrine of the<br />
Trinity supremely rests upon the full deity of Jesus Christ.<br />
When we passionately hold true to this biblical foundation as<br />
we ought, along with the deity of the Father and the Holy<br />
Spirit, then there will reverently burst forth from our hearts<br />
<strong>that</strong> cry of Thomas so full of authentic worship, “My Lord<br />
and my God!” literally, “the Lord of me and the God<br />
[oJ qeov", ho theos] of me” (John 20:28). But further, when we<br />
personally learn of the saving work of the Father, Son, and<br />
the Holy Spirit in essential holy harmony, then we will join<br />
with Paul (II Thess. 2:13-14), and Peter (I Pet. 1:1-3) to<br />
“always give thanks to God.”<br />
5. The practical application of the doctrine of the Trinity.<br />
a. While teaching on the Trinity is rarely heard today, even from evangelical pulpits,<br />
yet it is significant <strong>that</strong> the Church of England has required <strong>that</strong> all fourty-four<br />
articles of the Athanasian Creed (c. A.D. 600?), not written by Athenasius, be read<br />
each year on Trinity Sunday, which is the Sunday following Pentecost. This<br />
confession is prefaced and concluded with the assertion <strong>that</strong> belief in its expressed<br />
truth is necessary to salvation.<br />
80 Pieper, Dogmatics, I, p, 404.
202<br />
THE PERSONAL BEING OF GOD<br />
b. In the fluctuating spiritual climate in evangelical churches today, faithful teaching<br />
on the triunity of God will correct the following perversions of fundamental<br />
biblical truth.<br />
(1) That erroneous “Jesus only” emphasis which excludes the primary passion of<br />
the Son of God, namely the will of the Father (John 4:34; Luke 22:42). Refer<br />
to Thomas Smail’s The Forgotten Father, in which he confesses <strong>that</strong> much of<br />
his loyalty to the Charismatic Movement had to be abandoned on account of<br />
its doctrinal imbalance at this point, especially concerning pneumaticism.<br />
(2) That deistic posturing of God as the benign, semi-involved, Unitarian Father<br />
who also masquerades in Christian churches <strong>that</strong> vaguely speak of<br />
worshiping “God in general,” while qualified patronage is given to the<br />
ethical teaching of Jesus the Galilean and “the Spirit(?) at work in the world<br />
today.”<br />
(3) That Charismatic pneumaticism which subtracts from the supreme purpose<br />
of the Father’s glory, and dethrones the reigning centrality of Jesus Christ’s<br />
atonement, as if Pentecost trumps Calvary. Thus the experience of the<br />
baptism and gifts of the Spirit takes precedence over the preliminary matter<br />
of redemption.<br />
c. Strong concludes <strong>that</strong> the doctrine of the Trinity regulates other important<br />
doctrines. 81<br />
(1) The Trinity is essential to proper theism and preservation from<br />
Mohammedanism, modern Judaism, Unitarianism, and Pantheism. Love is<br />
an impossible exercise to a solitary being.<br />
(2) The Trinity is essential to any proper revelation. No trinity means Christ is<br />
not God and cannot perfectly know or reveal God.<br />
(3) The Trinity is essential to any proper redemption. There is no applicable<br />
atonement, for only one who is God can reconcile us to God. God as only a<br />
unity can judge but not save.<br />
(4) The Trinity is essential to any proper model for human life. Godliness is<br />
impossible unless the true likeness of God be seen.<br />
d. For Bavinck, the doctrine of the Trinity is vital for practical religion because:<br />
81 Strong, Systematic Theology, pp. 347-52.<br />
82 Bavinck, The Doctrine of God, p. 333.<br />
The work of redemption is thoroughly trinitarian in character. Of God, and through<br />
God, and in God are all things. It is one divine act from beginning to end.<br />
Nevertheless, it reveals a threefold distinction: it is summarized in the love of the<br />
Father, the grace of the Son, and the communion of the Holy Spirit. . . . The triune<br />
God is the source of every blessing we receive. He is the mainspring of our entire<br />
salvation. 82
A. INTRODUCTION<br />
1. Person and personality.<br />
CHAPTER XII<br />
THE PERSONALITY OF GOD<br />
a. By definition, God is pure, underived, self-conscious, self-determining, selfmanifesting,<br />
holy, living being, and thus is personal.<br />
(1) A dog, fish, tree, plant, amoeba, are not persons even though each possesses<br />
life.<br />
(2) Man has derived, limited personal existence, being self-conscious, selfdetermining,<br />
self-manifesting, unholy, living being, after the image of God<br />
(Gen. 1:26-27).<br />
(3) God, having underived, transcendent, holy, living, personal being, exists as<br />
the only absolute “I.”<br />
(a) He is perfectly self-conscious or self-aware, declaring “I am” (Ex. 3:14).<br />
(b) He is perfectly self-determining or independently decisive, declaring “I<br />
will” (Ex. 6:2-8).<br />
(c) He is perfectly self-expressive or self-manifesting, declaring “I actively<br />
show” (Ex. 9:16; 16:6-10; 19:16-20).<br />
b. Hence, while God is personal, His active self-expression or self-manifestation is a<br />
revelation of His personality.<br />
(1) However, it is important <strong>that</strong> the revelation of God’s personality be<br />
perceived as the expression of the fulness of His attributes, and not unrelated<br />
emotion and radiance.<br />
(2) At the level of mankind, we may strongly assess a human being according to<br />
certain incongruous personality traits, such as an outwardly happy<br />
countenance <strong>that</strong> does not betray inner melancholy. The emotions, names,<br />
and general aura of a human being may be deceptive. But the personality of<br />
God is in perfect harmony with His essential being.<br />
(a) The emotions of God, as revealed in Scripture, truly reflect His<br />
attributes and essential existence.<br />
(b) The names of God, as revealed in Scripture, truly reflect His attributes<br />
and essential existence.
204<br />
THE ATTRIBUTES OF GOD<br />
(c) The radiance of God, as revealed in Scripture, truly reflects His<br />
attributes and essential existence.<br />
c. Since personhood is sourced in God who expresses the perfect, righteous<br />
personality, and man as a person is modeled after God (Gen. 1:26-27), it follows<br />
<strong>that</strong> man was created to have personal fellowship with God and express a godly<br />
personality (Gen. 3:8-9). However, the corruption of man’s person and<br />
personality through sin has resulted in a breach of personal fellowship between<br />
God and man. Thus, only God can reconcile alienated man to <strong>Him</strong>self by<br />
restoring the person and personality of man to its original matrix.<br />
(1) As a sinful person, my warped personality finds satisfaction and eternal rest<br />
only through renewal and realignment unto the righteous personality of God.<br />
(a) My sin-biased intellect finds true correction and stability only in the<br />
righteous intellect of God (Rom. 12:2; I Cor. 2:16; Phil. 2:5).<br />
(b) My sin-biased will finds true correction and stability only in the<br />
righteous will of God (Col. 4:12; I Pet. 4:2; I John 2:17).<br />
(c) My sin-biased emotions find true correction and stability only in the<br />
righteous emotions of God (Neh. 8:10; Is. 65:19; Phil. 4:4).<br />
(2) This means <strong>that</strong> only in Jehovah God are my personal needs truly met, for in<br />
<strong>Him</strong> I find:<br />
(a) The truest Friend, as did Moses (Ex. 33:11).<br />
(b) The most merciful Helper (Ps. 10:14; Heb. 13:6).<br />
(c) The most steadfast Sovereign (Ps. 33:11; Is. 46:10).<br />
(d) The kindest Father (Matt. 6:9; 7:11; Rom. 8:15-16).<br />
(3) The popular cult of excessive self-analysis, subjectivism, existential<br />
encounter, introspection, and relational theology, finds its demise at this<br />
point. True personhood is attained, not by self-preoccupation, but rather<br />
through preoccupation with the God of the Bible. Man’s urgent need at this<br />
time is a true and holy God-image rather than a stimulating, egocentric selfimage.<br />
2. Triunity and personality.<br />
a. If the one living God is a triunity of persons, the Father, the Son, and the Holy<br />
Spirit, does this mean <strong>that</strong> God has a trichotomous personality, or three<br />
personalities? Decidedly not, for the personality of God is the expression of His<br />
essential attributes which are of the same essence for each person of the Trinity.<br />
b. Our problem here is, as is so often the case, <strong>that</strong> of conceiving of the term<br />
“person” in crassly human terms (cf. p. 196). Three human persons do have
THE PERSONALITY OF GOD 205<br />
different personalities, but this is not so with the triune Jehovah. We might say<br />
<strong>that</strong> God has one personality expressed through three individual persons.<br />
B. THE PERSONALITY OF GOD COMMUNICATED.<br />
1. The image of God in the constitution of man.<br />
a. Introduction.<br />
Concerning God’s attributes communicated to man, it ought to be understood<br />
<strong>that</strong> they are predicated, of necessity, upon the communication of God’s image to<br />
man. Such impartation seems to be directly described in Genesis 2:7 where it is<br />
revealed <strong>that</strong>, “the LORD God formed man of the dust from the ground, and<br />
breathed into his nostrils the breath of life; and man became a living being.” In<br />
other words, God made man in the physical realm, and his soul was formed by the<br />
transmission of life, though not God’s essence, whereby a living human being was<br />
created.<br />
(1) God is glorified throughout all of His creation. But His resplendent majesty<br />
is supremely comprehended when the creature is enabled to have personal<br />
adoring fellowship, and not mere presence, with God. Such fellowship<br />
requires a created being <strong>that</strong>, cast in a mold similar to God, can commune<br />
with God according to His personal/moral nature. It is for this reason <strong>that</strong><br />
man was created in God’s likeness and image (Gen. 1:26-27; 3:8-9).<br />
(2) However, because man received nobility and dignity at his creation, and yet<br />
is now depraved, disfigured, delinquent, and disreputable, through the fall, a<br />
tension presents itself <strong>that</strong> needs to be carefully resolved. In other words,<br />
does man today still have nobility and dignity as a thorough sinner? Much<br />
popular teaching has stressed this dignity in terms of human self-worth and<br />
self-esteem, and is quick to glibly claim supposed support from the fact <strong>that</strong><br />
modern man still retains a measure of the image of God in his being. Now in<br />
general terms this biblical premise is true, though the extrapolation<br />
concerning self-value is questionable. What precisely is retained and what is<br />
lost concerning the “imago Dei”? Does the Bible gratify polluted humankind<br />
by describing it in terms of nobility and dignity? It must be admitted <strong>that</strong> it<br />
flatters and comforts sinners to think <strong>that</strong> this is so. But what specifically, yet<br />
universally, does the Bible teach?<br />
b. Key biblical principles concerning man made in the image of God.<br />
(1) Man was framed in the image of God (Gen. 1:26-28; 5:1-3).<br />
(a) God shaped “mankind” (plural), so <strong>that</strong> His reflected image is international.<br />
(b) The terms “image” and “likeness” are synonymous in meaning according<br />
to Hebrew parallelism.
206<br />
THE ATTRIBUTES OF GOD<br />
(c) Man’s image is after the triune God, cf. “Our image, . . . Our likeness,”<br />
not only <strong>that</strong> of God the Son.<br />
(d) The likeness of man to God is illustrated by the generated likeness of<br />
Seth to Adam (Gen. 5:3).<br />
(e) Both man and woman were made in the image of God.<br />
(f) Because man is unique and superior in the earthly sphere, he is to<br />
exercise dominion over the animal world.<br />
(2) Man is to revere man made in the image of God (Gen. 9:6).<br />
(a) To murder or slay man is to attempt to slash, deface, and defame God<br />
by proxy.<br />
(b) A shedder of human blood is a spiller of sacred life who outrages God,<br />
the giver of personal/moral life after His image.<br />
(3) Man retains the image of God as a congenital sinner (Gen. 9:6; I Cor. 11:7;<br />
Jas. 3:8-9).<br />
(a) Even a murderer or a gossip retains at least portion of the image of<br />
God, but it is perverted to some degree. Nevertheless, a measure of<br />
glory also remains.<br />
(b) Calvin comments” “Even though we grant <strong>that</strong> God’s image was not<br />
totally annihilated and destroyed in him, yet it is so corrupted <strong>that</strong><br />
whatever remains is frightful deformity.” 1<br />
(4) Man is recreated in the image of God (Rom. 8:29; I Cor. 15:45-49; II Cor.<br />
4:4; Eph. 4:22-24; Col. 1:15; 3:9-10).<br />
(a) God’s elect are destined to be conformed to the last Adam, Jesus Christ,<br />
who is the precise image of God.<br />
(b) Through Jesus Christ, morally perverted man is created anew, <strong>that</strong> is in<br />
true knowledge, righteousness, and holiness, after God’s holy image.<br />
c. Possible elements <strong>that</strong> comprise man made in the image of God.<br />
(1) The physical image of God in man?<br />
(a) According to Ecclesiastes 7:29, some have identified God’s image with<br />
man’s vertical posture. But surely this passage refers to man’s moral<br />
uprightness. Besides, if we relate the “imago Dei” merely to physical<br />
1 John Calvin, Institutes of the Christian Religion, I, XV, 4.
THE PERSONALITY OF GOD 207<br />
features, then we would be forced to confess <strong>that</strong> certain monkeys are<br />
endowed with a lesser divine image.<br />
(b) Mormonism takes us to the realm of absurdity when it declares:<br />
“Joseph Smith has proclaimed anew to the world the simple [sic] truth<br />
<strong>that</strong> the Eternal Father and His glorified Son Jesus Christ are in form<br />
and stature perfect Men; and <strong>that</strong> in Their physical likeness mankind<br />
has been created in the flesh.” 2<br />
(c) But God is pure spirit (Is. 31:3; John 4:24), Whom the heavens cannot<br />
contain (I Kings 8:27). The “imago Dei” relates to God’s essence in all<br />
three persons of the Trinity (Gen. 1:26), not material substance.<br />
(2) The dominion image of God in man?<br />
(a) Certainly man’s appointed dominion over the animal world is closely<br />
related to the “imago Dei” in Genesis 1:26-28. Furthermore, it appears<br />
<strong>that</strong> man, having received God’s image, is consequently well equipped<br />
to reign over the earth. Dominion, or sovereignty (cf. p. 125), is the<br />
responsibility of man, having been made in God’s image.<br />
(b) Although the image of God in man is diminished and distorted, yet man<br />
continues to exercise dominion in a manner <strong>that</strong> Scripture describes as<br />
remaining glory.<br />
1) In Psalm 8:4-8, this glory is man’s present dominion over the<br />
animal world.<br />
2) In I Corinthians 11:3, 7, this glory is man’s present dominion or<br />
headship over the woman.<br />
(3) The personal image of God in man?<br />
(a) Since God is the only underived, transcendent personal being, we have<br />
already concluded (cf. pp. 203-204) <strong>that</strong> personhood is sourced in God,<br />
and <strong>that</strong> He expresses the perfect righteous personality. Hence:<br />
1) God is self-conscious, self-determining, and self-expressive.<br />
2) Any fellowship with the person of God by a creature must be by<br />
means of another person, and this role or image has been<br />
incorporated in the being of man.<br />
(b) As a sinner, man retains the undiminished elements and framework of<br />
personhood as endowed by God. He continues to have being, selfconsciousness,<br />
determination, and expression, and in this sense<br />
continues to reflect the image of God’s person.<br />
2 James E. Talmage, The Vitality Of Mormonism, p. 44.
208<br />
THE ATTRIBUTES OF GOD<br />
1) Strong explains: “This first element of the divine image<br />
[personhood] man can never lose until he ceases to be man. Even<br />
insanity can only obscure this natural image. . . . The lost piece of<br />
money (Luke 15:8) still bore the image and superscription of the<br />
king, even though it did not know it, and did not even know <strong>that</strong> it<br />
was lost.” 3<br />
2) However, it is the moral base of a man’s soul <strong>that</strong> colors these<br />
faculties and framework of personhood. The unrighteous soul of a<br />
man stains his being, determination and expression, and in this<br />
sense he bares the image of Satan! Thus for man as an<br />
unregenerate sinner, personhood, as well as dominion, are the only<br />
remaining vestiges of the imago Dei.<br />
(4) The moral image of God in man?<br />
(a) Adam was created with original righteousness (Gen. 1:31), which<br />
although unverified in innocence to begin with, yet was positively good<br />
without any tendency toward evil. Thus the first man was a holy<br />
person; his being, determination, and expression, found perfect<br />
fulfillment in an acceptable, loving and obedient relationship with God.<br />
Hence, the moral soul of Adam was able to bloom through personality.<br />
(b) Strong gives priority to holiness over personhood concerning these two<br />
chief elements of the imago Dei as follows: “Since holiness is the<br />
fundamental attribute of God, this must of necessity be the chief<br />
attribute of his image in the moral beings whom he creates. That<br />
original righteousness was essential to this image, is also distinctly<br />
taught in Scripture (Eccl. 7:29; Eph. 4:24; Col. 3:9-10).” 4<br />
(c) However, at the Fall, man’s original righteousness was supplanted by<br />
original sin with the result <strong>that</strong> the holy moral element of the imago Dei<br />
was completely, not partially, lost. John Bunyan graphically portrays<br />
this tragic transformation in his classic allegory The Holy War, as<br />
follows:<br />
3. Augustus Strong, Systematic Theology, p. 515.<br />
4. Ibid, p. 517.<br />
When the giant [Diabolus] had thus ingarrisoned himself in the town of<br />
Mansoul, and had put down and set up whom he thought good; he<br />
betakes himself to defacing. Now there was in the market-place in<br />
Mansoul, and also upon the gates of the castle, an image of the blessed<br />
King Shaddai; this image was so exactly engraven, and it was engraven in<br />
gold, <strong>that</strong> it did the most resemble Shaddai himself of anything <strong>that</strong> then<br />
was extant in the world. This he basely commanded to be defaced, and it<br />
was as basely done by the hand of Mr. Notruth. Now you must know,<br />
<strong>that</strong> as Diabolus had commanded, and <strong>that</strong> by the hand of Mr. Notruth,<br />
the image of Shaddai was defaced. He likewise gave order <strong>that</strong> the same<br />
Mr. Notruth <strong>should</strong> set up in its stead the horrid and formidable image
THE PERSONALITY OF GOD 209<br />
of Diabolus; to the great contempt of the former King, and debasing of<br />
his town of Mansoul. 5<br />
d. Man was made in the image of God as a holy, dominant person.<br />
(1) It is the combination of the elements of holiness, dominion and personhood<br />
<strong>that</strong> constitute the original and complete imago Dei in man. Eric Sauer best<br />
states this principle thus:<br />
(2) If there is to be a relation of mutual love between the Creator and His creature,<br />
between God and man, then His finite creature, in spite of his ever remaining<br />
different from the infinite Creator, so far as philosophical thought is concerned,<br />
must nevertheless be united with him in a morally based spiritual relationship. But<br />
God’s moral nature is holy love. Hence man must also have been so made <strong>that</strong> holy<br />
love is his vocation and ideally the basic power of his personality. Therefore he must<br />
be a created likeness of his eternal Creator, and, since God’s moral creation is called<br />
to have fellowship in love with God, he must also of necessity be in the image of<br />
God.” 6 In basic agreement with this understanding of the imago Dei are Bavinck, 7<br />
Edwards, 8 Pieper, 9 and Strong. 10<br />
(a) It <strong>should</strong> be noted <strong>that</strong> the element of dominion is included because of it<br />
being integral to the description of the imago Dei in Genesis 1:26-28. In<br />
other words, as God has total dominion over all of His creation, so He<br />
has communicated His image in giving man some dominion over some<br />
of His creation.<br />
(3) But the remnant skeletal form of God’s image in unregenerate man, <strong>that</strong> is<br />
his distinctive, natural personhood, is directed by an unholy heart/soul on<br />
account of inherited (original) sin. Thus unsaved man, as a person, is unholy<br />
in his being, determination, expression, and dominion. John 8:44 illustrates<br />
this thorough pollution of man’s personhood as follows:<br />
(a) The unbeliever has being through the devil as his father. Thus he is<br />
unholy.<br />
(b) The unbeliever has determination in doing the desires of the devil as his<br />
father. Thus he wills unholiness.<br />
(c) The unbeliever has expression in murdering and lying like the devil who<br />
is his father. Thus he expresses unholiness.<br />
(4) By way of illustration, the imago Dei in fallen man may be likened to a new,<br />
prestigious, smooth-running automobile of distinctive character, such as a<br />
5 George Offor, ed., The Works Of John Bunyan, III, p. 263.<br />
6 Eric Sauer, The King Of The Earth, p. 139.<br />
7 Herman Bavinck, Our Reasonable Faith, pp. 210-5.<br />
8 Jonathan Edwards, The Works of Jonathan Edwards, I, p. 12.<br />
9 Francis Pieper, Christian Dogmatics, I, pp. 516-517.<br />
10 Strong, Systematic Theology, pp. 514-523.
210<br />
THE ATTRIBUTES OF GOD<br />
Cadillac or Rolls Royce, <strong>that</strong> suddenly develops serious engine and<br />
transmission trouble. Because of developing noise, vibration, a smoking<br />
exhaust, and unpredictable stops and starts, the still functional vehicle is yet<br />
gradually ravaged through accidents and overall body deterioration. The<br />
vehicle now retains only part of its original image, and increasingly reflects a<br />
deformed and disreputable character. Nevertheless, such an automobile<br />
remains a Cadillac or Rolls Royce.<br />
(5) However, it must not be thought <strong>that</strong> the Christian, through redemption, is<br />
merely restored to the full imago Dei of the innocent first Adam. Rather, the<br />
New Testament believer is ultimately to be made conformable to the image<br />
of the last Adam, Jesus Christ (Rom. 8:29; I Cor. 15:45; I John 3:2-3). This is<br />
to boldly suggest <strong>that</strong> the redeemed sinner shall ultimately have a more<br />
complete imago Dei than the first Adam, since the Christian abundantly,<br />
distinctively reflects the grace of God <strong>that</strong> could not possibly be reflected in<br />
innocence (Rom. 5:17-21).<br />
e. The significance of man made in the image of God.<br />
(1) While horizontal relationships at the human level are important, yet the full<br />
imago Dei in man was principally designed to establish a holy, vertical<br />
relationship between God and man (Gen. 1:26-27). So Charnock explains<br />
<strong>that</strong> “[God] did not only make man so noble a creature in his frame, but he<br />
made him after his own image in holiness. He imparted to him a spark of his<br />
own comeliness, in order to a communion with himself in happiness.” 11<br />
From this we conclude:<br />
(a) Man originally received the complete imago Dei so <strong>that</strong> through<br />
fellowship he might personally glorify God.<br />
(b) Man is primarily fulfilled in personally knowing God.<br />
(c) Man is also fulfilled in personally knowing men who personally know<br />
God.<br />
(d) Man is unfulfilled in personally knowing men who do not personally<br />
know God.<br />
(2) When it is realized <strong>that</strong> the unholy image of Satan has been imposed upon<br />
man’s God-given personhood (II Cor. 3:16; 4:4), any enthusiasm for<br />
unregenerate man’s boasting in human nobility and self-worth based upon<br />
the imago Dei is rightly dampened. Natural man is an indignity before God!<br />
(a) While unsaved man’s continuing dominion reflects a degree of glory, yet<br />
it is but a pale reflection of God’s original holy purpose. His reign is<br />
now more ignoble.<br />
11 Stephen Charnock, The Complete Works of Stephen Charnock, II, p. 308.
THE PERSONALITY OF GOD 211<br />
(b) To ascribe to godless man dignity and nobility is to attempt to turn a<br />
sow’s ear into a silk purse, or flatter the prodigal son while he revels in<br />
the far country.<br />
(c) Yet it is true <strong>that</strong> the lost sinner does have value in the sight of God, but<br />
only insofar as he is fully worthy of judgment and thus qualified to<br />
receive grace (Rom. 4:5; 5:6, 8).<br />
(3) While the first Adam was instantly, fully created in God’s image on the sixth<br />
day (Gen. 1:23-31), yet the re-creation of lost sinners into the likeness of the<br />
Son of God is both instantaneous and ongoing.<br />
(a) At conversion, the Christian has become a “new creature [species]” (II<br />
Cor. 5:17; Gal. 6:15).<br />
(b) Following conversion, the Christian is progressively “transformed into<br />
the same image [of Christ] from glory to glory” (II Cor. 3:18; Gal.<br />
4:19).<br />
(c) However, the Christian is created in the image of God the Son so <strong>that</strong>,<br />
like the first Adam, he might glorify God in holy personal fellowship (I<br />
John 1:3; Rev. 5:6-14).<br />
2. The emotions of God directed towards man.<br />
a. Introduction.<br />
It is a surprising fact <strong>that</strong> while the Bible describes the emotions of God at every<br />
hand, yet some of the most respected writers concerning the attributes of God,<br />
including Charnock, Bavinck, Pink, Tozer, and Packer, give little if any attention<br />
to such an important though complex aspect of His being. It may be <strong>that</strong> the<br />
reason for this regrettable omission is the frequent explanation given by<br />
evangelical Christians <strong>that</strong>, in general, God’s affections are anthropopathic, <strong>that</strong> is<br />
mere human emotional representations of the eternally blessed and spiritual<br />
Jehovah. At a more technical level is the definition of God as being “impassible,”<br />
<strong>that</strong> is incapable of feeling or emotion. On the other hand it may be <strong>that</strong> we<br />
simply shrink from ascribing emotion to God in His essence since it tends to<br />
improperly humanize <strong>Him</strong>. Be <strong>that</strong> as it may, the considerable weight of biblical<br />
testimony at this point calls for a fresh, reverent, and exceedingly careful analysis<br />
of an aspect of God’s being <strong>that</strong> has been neglected for some time.<br />
(1) Nevertheless, great caution is called for as we consider the revealed spectrum<br />
of God’s affections, since this closing twentieth century finds man<br />
inordinately fascinated with personal feelings, emotions, passions,<br />
temperament, sensuality, etc. This <strong>should</strong> lead us to be concerned lest the<br />
priority of warped human emotions is impressed upon the triune God with<br />
the result <strong>that</strong> His holy name is defamed. Even so, we ought not to regard<br />
Jehovah as stoically passive and quiescent, after the manner of Greek<br />
conceptions of deity. In an article entitled The Emotional Life Of Our Lord,<br />
Benjamin B. Warfield enlarges upon this problem as follows:
212<br />
THE ATTRIBUTES OF GOD<br />
There is a tendency in the interest of dignity of his [Jesus’] person to minimize,<br />
and there is a tendency in the interest of the completeness of his humanity to<br />
magnify, his affectional movements. The one tendency may run some risk of<br />
giving us a somewhat cold and remote Jesus, whom we can scarcely believe to<br />
be able to sympathize with us in all of our infirmities. The other may possibly<br />
be in danger of offering us a Jesus so crassly human as scarcely to command<br />
our highest reverence. Between the two, the figure of Jesus is liable to take on a<br />
certain vagueness of outline, and come to lack definiteness of thought. 12<br />
As we also consider the emotions of God the Father and God the Holy Spirit,<br />
similar reverence and care ought to be invested.<br />
(2) In the realm of personal human expression, both the soul/spirit and the flesh<br />
are intimately related insofar as emotions and affections are concerned.<br />
When joy, laughter, sorrow, and anger are experienced, the human body is<br />
invariably involved, though the source of this expression via the body is in<br />
the realm of the immaterial, <strong>that</strong> is the movement of the soul/spirit. Hence,<br />
there is a sphere of mystery here, and this being so, how much greater is the<br />
mystery with regard to the emotions of God. A variety of profound questions<br />
has to be considered, such as:<br />
(a) Are the emotions of God mere anthropopathic expressions of His<br />
dealings with man, while He remains essentially unmoved and ever<br />
blessed?<br />
(b) Because God in His essence is pure spirit, simple and immaterial, does<br />
He experience emotion in His being?<br />
(c) Is it possible for the immutable God to experience a change of emotion<br />
and mood in His being?<br />
(d) What distinction, if any, can be made between the generation or<br />
stimulus of emotion in God within and without His being?<br />
(e) Are there real emotional expressions evident between the triune Persons<br />
of the Godhead?<br />
(f) Are the numerous emotions of Jesus Christ only expressions of his<br />
humanity?<br />
(g) Are the emotions of spiritual beings such as angels (Luke 15:10) real?<br />
(3) If it be agreed as a general principle <strong>that</strong> emotions are sourced in the<br />
immaterial being or personal essence of God and man, radically different<br />
though they be, then it follows <strong>that</strong> a correct understanding of essence, is of<br />
fundamental and importance. Hence, priority must be given to<br />
comprehending God’s essential attributes before considering His expressions<br />
of emotion. To contemplate the emotions of God while being relatively<br />
12 Benjamin Breckinridge Warfield, The Person And Work Of Christ, p. 94.
THE PERSONALITY OF GOD 213<br />
ignorant of His perfections is to unfailingly reduce the Almighty to puny,<br />
unworthy, unholy, and human proportions.<br />
b. The emotions and feelings of the triune God.<br />
(1) God the Father is described in the Bible as expressing:<br />
(a) Joy, delight, gladness, laughter (Deut. 28:63; Ps. 2:4; 104:31; Is. 65:19).<br />
(b) Compassion, pity, concern, great mercy (Ps. 78:38; 119:156; Ezek.<br />
36:21; Joel 2:18).<br />
(c) Zeal, marching, riding, guarding (Ps. 45:3-4; Isa. 9:7; 27:2-3; 37:32;<br />
Hab. 3:12).<br />
(d) Sorrow, grief, repentance, displeasure, hatred, weariness (Ps. 5:5-6;<br />
45:7; 95:10; 119:158, 163; Is. 43:24; Amos 6:8; Mal. 2:16).<br />
(e) Anger, wrath, fury, indignation, jealousy (Num. 11:1; 25:4; Isa. 34:2;<br />
Jer. 4:8; 51:45; Zeph. 2:1-2; Rom. 1:18; I Cor. 10:5).<br />
(2) God the Son is described in the Bible as expressing:<br />
(a) Joy, gladness, wonder, astonishment (Matt. 8:10; Mark 6:6; Luke<br />
10:21; 15:3-7; John 11:15; 17:13).<br />
(b) Compassion, visceral pity, mercy, sympathy (Matt. 9:36; Mark 8:2;<br />
Heb. 2:17; 4:15).<br />
(c) Sorrow, anguish, grief, inner disturbance (Isa. 53:3; Matt. 26:37-38;<br />
Mark 14:33-34; John 13:21).<br />
(d) Tears, sighs, groaning, screaming (Matt. 27:46; Mark 7:34; 8:12; John<br />
10:33, 38; 11:33, 35, 38; Heb. 5:7).<br />
(e) Rebuke, warning, condemnation, woe (Matt. 17:18; 23:13-36; Mark<br />
8:30, 33; Luke 4:39).<br />
(f) Anger, indignation, sternness, righteous zeal, irritation (Matt. 9:30;<br />
Mark 3:5; 10:14; John 2:17; Rev. 6:16).<br />
(3) God the Holy Spirit is described in the Bible as expressing:<br />
(a) Grief (Is. 63:10; Eph. 4:30).<br />
(b) Sympathetic groaning (Rom. 8:26).<br />
(c) Joy, through the Son (Luke 10:21), and the believer (Rom. 14:17; Gal.<br />
5:22).
214<br />
THE ATTRIBUTES OF GOD<br />
c. The reality of the emotions and feelings of the triune God.<br />
(1) Definition.<br />
According to The Oxford English Dictionary, the fundamental meaning of<br />
“emotion” is “out + motion,” or “to move out,” thus, “any agitation or<br />
disturbance of mind, feeling, passion; any vehement or excited mental<br />
state.” 13<br />
(2) A creedal definition critiqued.<br />
13 The Oxford English Dictionary, 5, p. 183.<br />
(a) The Westminster Confession of Faith, completed in 1648, declares <strong>that</strong><br />
God is, “a most pure spirit, invisible, without body, parts, or<br />
passions,” 14 the last mentioned quality being supported by the footnote<br />
reference to Acts 14:11, 15. While the commentary of A. A. Hodge at<br />
this point regarding God being passionless is helpful at several points,<br />
yet other aspects ought to be questioned. He declares:<br />
We deny <strong>that</strong> the properties of matter, such as bodily parts and passions,<br />
belong to him [God]. We make this denial - (a) because there is no<br />
evidence <strong>that</strong> he does possess any such properties; and (b) because, from<br />
the very nature of matter and its affections, it is inconsistent with those<br />
infinite and absolute perfections which are of his essence, such as<br />
simplicity, unchangeableness, unity, omnipresence, etc. When the<br />
Scriptures . . . speak of his repenting, of his being grieved, or jealous, they<br />
use metaphorical language, . . . teaching us <strong>that</strong> he acts toward us as a<br />
man would when agitated by such passions. Such metaphors are<br />
characteristic rather of the Old than of the New Testament, and occur for<br />
the most part in highly rhetorical passages of the poetical and prophetical<br />
books. 15<br />
(b) In a similar vein, Robert Shaw adds <strong>that</strong>, “when he [God] punishes men<br />
for sin, he is said to be angry; when he does <strong>that</strong> by severe and<br />
redoubled strokes, he is said to be full of fury and revenge; when he<br />
punishes for idolatry, or any dishonor to himself, he is said to be<br />
jealous.” 16 Again some criticism is necessary here concerning several<br />
matters.<br />
(c) The exclusive association of passions and affections with material,<br />
human bodily expression, ignores the real emotions of spiritual beings<br />
such as angels and seraphim who manifest:<br />
1) Joy (Luke 2:13-14; 15:10).<br />
2) Adoration and praise (Ps. 148:1-2).<br />
14 Philip Schaff, The Creeds of Christendom, III, p. 606.<br />
15 A. A. Hodge, The Confession of Faith, p. 49.<br />
16 Robert Shaw, Exposition Of The Confession Of Faith, p. 27.
THE PERSONALITY OF GOD 215<br />
3) Reverence and awe (Isa. 6:2-3; Rev. 4:8-9).<br />
4) Craving desire (I Pet. 1:12).<br />
(d) While it is readily agreed <strong>that</strong> some emotions attributed to God, such as<br />
repentance and laughter, are more anthropopathic than others, yet<br />
surely the human analogy represents an essential feeling and motion<br />
within God rather than insensible quiescence. The appeal to God’s<br />
immutability is misplaced as shall subsequently be explained. Also note<br />
<strong>that</strong> Hodge and Shaw do not mention such less anthropopathic<br />
emotions as God’s joy and pity. But are these, as Hodges suggests,<br />
merely terms of “condescension to our weakness,” 17 or preferably<br />
representations of the transcendently affectionate soul of the living<br />
God?<br />
(e) Concerning the appeal of the Westminster Confession of Faith to Acts<br />
14:15, where Paul and Barnabas describe themselves as “of the same<br />
nature [oJmoiopaqhv", homoiopathēs]” as the citizens of Lystra, they are<br />
contrasting themselves with the vanity and lifeless apathy of the gods<br />
Zeus and Hermes. In any case, surely this verse does not prove <strong>that</strong> Paul<br />
and Barnabas believe God to be passionless (Rom. 1:18; I Cor. 10:5). If<br />
they do draw a contrast with the “living God,” it is one of degree in<br />
which Paul and Barnabas are merely mortal in their sensible nature<br />
when compared with God’s infinite, spiritual sensibility.<br />
(f) Shaw’s comment is really evasive since nobody questions <strong>that</strong> God’s<br />
action such as punishment depicts emotion. The real question is, does<br />
the emotion expressing act arise from a holy, spiritual movement in<br />
God’s being or not? Again, the impression this author gives, albeit<br />
unintentionally, is <strong>that</strong> God is in reality insensible, even if active, in<br />
holiness.<br />
(3) A defense of God as being really emotional.<br />
17 Hodge, Confession of Faith, p. 49.<br />
It is proposed <strong>that</strong> the Bible clearly, repeatedly describes God as being<br />
essentially, spiritually emotional and affectionate. When one considers the<br />
fullness of emotion <strong>that</strong> is expressed by the Son of God, and his confession to<br />
Philip, “He who has seen Me has seen the Father” (John 14:9), it appears<br />
quite inadequate to explain away the affections of Jesus Christ as being<br />
anthropopathic and exclusive to his humanity.<br />
(a) John Owen, being representative of the teaching of the Westminster<br />
Assembly at this point, describes divine emotions, particularly anger,<br />
fury, zeal, wrath, hatred, jealousy, repentance, grief, joy, fear, as<br />
anthropopathisms, though in reality, passionless metaphorical acts of<br />
the ever blessed God’s will. 18 Thus, in his denial of any real affections in<br />
18 In The Lion Concise Book of Christian Thought, there is an interesting comment concerning pre-Christian<br />
concepts of God in this realm: “The Greek God belongs to the realm of being. He is thus unchanging or
216<br />
THE ATTRIBUTES OF GOD<br />
God’s being, he maintains <strong>that</strong>: “To ascribe affections properly to God<br />
is to make him weak, imperfect, dependent, changeable, and<br />
impotent.” 19 More specifically he reasons:<br />
1) Emotions require stimuli, and for God this would make <strong>Him</strong><br />
dependent on such emotional causes. But as we have seen<br />
regarding God being fully satisfied with fellowship in His own<br />
triune Self (p. 140, 198), and thus not lonely, so God has full<br />
emotional satisfaction within His own triune Self apart from any<br />
necessary external stimulation (Matt. 3:16-17; 17:5; Luke 10:21;<br />
John 1:18; 3:35; 5:20; 14:31; 15:9). This being so, God may<br />
respond emotionally to external stimuli, such as angels or men,<br />
without being emotionally dependent, in the same way <strong>that</strong> He<br />
may have fellowship with angels and men without being<br />
dependent. 20 Further, Owen’s argument would deny God as being<br />
essentially gracious since this exhibition is dependent upon the<br />
manifestation of sin.<br />
2) Emotions necessarily require change, whereas God is immutable<br />
(Mal. 3:6). However God’s joy in righteousness and hatred of sin<br />
are expressions of God’s unchanging righteous essence. God’s<br />
essence is unchanging though He acts variously, such as in not<br />
creating, then creating, and then ceasing to create with the<br />
acknowledgment <strong>that</strong> the creation is good (Gen. 1:31). As<br />
Charnock states, “the creation was a real change, but the change<br />
was not subjectively in God, but in the creature.” 21 “ judge who<br />
both protects the innocent with joy and judges the guilty with<br />
anger is not chargeable with essential change. 22<br />
3) God is “blessed forever” (Rom. 9:5; I Tim. 6:15). Hence, “can he<br />
be blessed, is he all-sufficient, who is tossed up and down with<br />
hope, joy, fear, sorrow, repentance, anger, and the like?” 23 Because<br />
we so easily impose human conceptions upon the character of<br />
God, it escapes our puny thoughts <strong>that</strong> God could be blessed in<br />
His anger and joy! Again, claiming <strong>that</strong> God could be emotionally<br />
“tossed up and down” is merely to describe human perception and<br />
experience. When God has feelings and emotions, He is always<br />
immutable. This means <strong>that</strong> he cannot have any direct contact with this world of becoming and change. It<br />
also means <strong>that</strong> he is impassible: not subject to any emotions or feelings. The early fathers had to grapple<br />
with the inherent contradictions between the Greek and the biblical concepts of God,” p. 12. Owen was<br />
highly trained in Aristotelian and Platonic thought at Oxford University; of course this does not refute his<br />
idea of God being “impassible,” but it ought to be carefully considered.<br />
19 . John Owen, The Works of John Owen, XII, p. 110; also refer to pp. 108-115.<br />
20 Ibid., p.110.<br />
21 Charnock, Works, I, p. 397.<br />
22 Ibid.<br />
23 Ibid., p. 115, cf. p. 109.
THE PERSONALITY OF GOD 217<br />
blessed. Further, the blessedness of Romans 9:5 (eujloghtov",<br />
eulogētos) describes an attributed rather than a contemplated<br />
condition.<br />
(b) William Shedd, though unconvincingly denying <strong>that</strong> God has passions,<br />
to uphold it would seem the language of The Westminster Confession of<br />
Faith, yet convincingly declares <strong>that</strong> God “has feelings and emotions,”<br />
and <strong>that</strong> “he is self-moved in all his feelings.” He further adds <strong>that</strong>,<br />
the two feelings of love of holiness and hatred of evil coexist in the<br />
character of God, the most perfect of beings, and in <strong>that</strong> of angels and<br />
redeemed men. . . . These emotions of love and wrath are compatible<br />
with the Divine blessedness. . . . The feelings of wrath against the<br />
wickedness of man and devils, is constantly in the Divine essence. Yet<br />
God is supremely and constantly blessed. . . . While therefore God as a<br />
most pure spirit has no passions, he has feelings and emotions. He is not<br />
passively wrought upon by the objective universe, so <strong>that</strong> he experiences<br />
physical impressions and organic appetites, as the creature does, but he is<br />
self-moved in all his feelings. 24<br />
(c) The emotions of Jesus Christ.<br />
Concerning the earthly passions of the Son of God, Warfield cautions us<br />
at the commencement of his study in this regard: “It cannot be assumed<br />
beforehand, indeed, <strong>that</strong> all the emotions attributed to Jesus in the<br />
evangelical narratives are intended to be ascribed distinctively to his<br />
human soul. Such is no doubt the common view.” 25 While undoubtedly<br />
some, but by no means all, of the emotions in Jesus Christ arise more<br />
from his humanity, the truth of the transcendent, affectionate, spiritual<br />
nature of the triune God dispenses with any artificial distinction which<br />
admits only an emotional humanity.<br />
1) In support of this consider:<br />
24 William G. T. Shedd, Dogmatic Theology, I, pp. 170-8.<br />
25 Warfield, Person And Work Of Christ, pp. 94-95.<br />
a) When the Father expresses satisfaction and pleasure at the<br />
ministry of His Son (Matt. 3:17; 17:5), to suggest <strong>that</strong> this<br />
emotion is anthropopathic is almost to accuse <strong>Him</strong> of putting<br />
on a charade on account of human weakness.<br />
b) In Mark 14:33, Jesus having come to Gethsemane is<br />
“distressed and troubled.” Then in v. 34 he exclaims to Peter,<br />
James, and John, “My soul [yuchv, psuchē] is deeply grieved/extremely<br />
sad [perivlupo", perilupos, intensive compound] to<br />
the point of death,” which response seems to draw from a<br />
well <strong>that</strong> is deeper than mere human emotion.
218<br />
THE ATTRIBUTES OF GOD<br />
c) In Hebrews 4:15, not only is Jesus Christ as high priest able<br />
to sympathize, sumpaqevw, sumpatheō, with human frailty,<br />
but through him as mediator the Godhead is emotionally able<br />
to identify with the human predicament.<br />
2) Since Jesus Christ is the Son of God:<br />
a) In his assumption of human flesh, the emotional capacity of<br />
his deity is united with the emotional capacity of his<br />
humanity.<br />
b) There is a real emotional relationship between the Father and<br />
the incarnate Son (John 3:35; 5:20; 14:31).<br />
c) The suffering and anguish of the Son during his earthly<br />
passion were not only according to the will of the Father, but<br />
also sensibly appreciated by the Father (Matt. 27:46).<br />
(d) Problems with an emotionless God.<br />
Although it is freely granted <strong>that</strong> the emotions of God, who is pure<br />
spirit, infinitely transcend their human counterpart as well as human<br />
language, yet the denial of God as being essentially affectionate presents<br />
the child of God with some depressing conclusions.<br />
1) While man is really sensible and emotional as a person, yet God is<br />
really insensible and unemotional as a person. It little comforts the<br />
soul to be told <strong>that</strong> nevertheless, God is eternally blessed. The<br />
approach of John Owen in this regard leads to a form of stoicism.<br />
2) If the Bible describes God as loving and merciful, it matters little to<br />
the human spirit to be told <strong>that</strong> these attributes, for all their grand<br />
display in Scripture, are rooted in a willing but unfeeling God!<br />
3) But for finite man to grasp <strong>that</strong> the infinite God is affectionately<br />
moved in His essential being to holy joy, and compassion, and<br />
anger, is to be aware <strong>that</strong> a saving relationship with <strong>Him</strong> is<br />
intensely real, and more than an accommodation.<br />
d. The communication by God of emotion and feeling to man.<br />
(1) It ought not to surprise us <strong>that</strong> God, who is personally emotional within<br />
<strong>Him</strong>self, and about <strong>Him</strong>self, <strong>should</strong> create man as an emotional person. At<br />
the same time, let us be quick to recognize the chasm which separates God as<br />
an infinite, emotional spirit, and man as a finite, emotional, carnal creature.<br />
Yet God has communicated to man an emotional capacity <strong>that</strong> in a finite<br />
way bears some resemblance to <strong>Him</strong>self, and enhances personal fellowship.
THE PERSONALITY OF GOD 219<br />
(2) Since God’s fundamental demand upon man includes an emotional response<br />
(Deut. 6:4-5; 10:12), it seems proper to expect <strong>that</strong> an emotional God would<br />
model such a capacity after <strong>Him</strong>self, even though His emotions remain<br />
lordly.<br />
(3) Since the Holy Spirit is affectionately joyous, so He communicates joy as an<br />
aspect of love (Gal. 5:22). Charnock comments: “The thoughts instilled by<br />
the Spirit of adoption (Gal. 5:22), are not violent, tumultuous, full of<br />
perturbation [disturbance]; but like himself [emphasis added], gentle and<br />
dove-like solicitings, warm and holy impulses.” 26<br />
(4) Hence, the emotional capacity <strong>that</strong> God emotes or communicates is the full<br />
range of personality from which human emotional personality is derived;<br />
nevertheless, human personality is regulated by an unholy or holy set of the<br />
heart.<br />
(a) An unregenerate personality will emote according to the set of the soul<br />
which, after the image of Satan, manifests the deeds of the flesh (II Cor.<br />
12:20; Gal. 5:19-21; I Tim. 6:3-5).<br />
(b) A regenerate personality will emote according to the set of his soul<br />
which, having been renewed after the image of Jesus Christ (Rom. 8:29;<br />
Col. 3:10), manifests the fruit of the Spirit (Gal. 5:22-23; Jas. 3:17-18).<br />
C. THE PERSONALITY OF GOD DESIGNATED<br />
1. Introduction.<br />
a. Personal names are important since they not only reveal levels of truth concerning<br />
character, whether desired or actual, but also establish relationships at different<br />
levels of intimacy.<br />
26 Charnock, Works, V, p. 315.<br />
(1) Consider how few people are named Ichabod, Delilah, Jezebel, or Judas,<br />
while Ruth, David, Mary and Paul remain amongst the most popular of<br />
names.<br />
(2) Consider how the Bible describes certain individuals whose given names<br />
reflect their subsequent manner of life, such as Abraham, “a father of many<br />
nations” (Gen. 17:5), Jacob, “supplanter” (Gen. 25:21-26), which became<br />
<strong>Israel</strong>, “to strive with God” (Gen. 32:28), and Nabal, “foolish” (I Sam. 25:2-<br />
38).<br />
(3) Consider how we may remotely know someone by a generic title, formally<br />
know someone by a surname, and intimately know someone by a Christian<br />
name.
220<br />
THE ATTRIBUTES OF GOD<br />
b. It <strong>should</strong> not surprise us then to discover in the Bible <strong>that</strong> names are important<br />
with God, not only in terms of man being known by <strong>Him</strong> (John 10:3; I John 3:1;<br />
Rev. 2:17; 3:12), but also with regard to man knowing <strong>Him</strong> (Matt. 6:9; John<br />
20:28; Rom. 8:14-15). God is not anonymous; the mere suggestion of such a<br />
thought leaves man in a hopeless state of perplexity and despair. Rather, the Bible<br />
nominates God according to His own names, both personal and generic. These<br />
names designate the essence of His being in terms of attributes and consequent<br />
activity.<br />
(1) The names of God are revelatory and not according to human discovery.<br />
Bavinck explains <strong>that</strong>, “men do not give him [God] a name; he gives himself<br />
a name. God’s name is, therefore, most of all God’s revelation of himself<br />
whereby he actively and objectively makes himself known.” 27<br />
(2) The names of God are descriptive of the panorama of his nature, which titles<br />
are given for frequent reference by man to His attributes and activity. Hence,<br />
the names of God are designed to constantly focus our attention upon who<br />
God is in particular, <strong>that</strong> is quite apart from a mere basic confession of His<br />
existence.<br />
(3) The names of God are suitable to creation, <strong>that</strong> is they are designed to edify<br />
personal creatures, namely:<br />
(a) The hosts of heaven, <strong>that</strong> is seraphim, angels, and living creatures (Is.<br />
6:3; Luke 2:13-14; Rev. 5:11-12).<br />
(b) The humanity of earth, through the mediation of <strong>Israel</strong> to the Gentile<br />
nations (Ezek. 36:21-38).<br />
(4) The names of God are progressively revealed. While God was known to<br />
Abraham as God Almighty or El Shaddai, yet a greater revelation was given<br />
to Moses and <strong>Israel</strong> in the name of Jehovah or Yahweh (Ex. 6:3). Yet<br />
Jehovah was more fully revealed in the New Testament in His triunity as<br />
God the Father, God the Son, and God the Holy Spirit (Matt. 3:16-17;<br />
28:19).<br />
2. The primary names of God in the Old Testament.<br />
a. The name of God as Elohim.<br />
(1) The essential meaning of Elohim.<br />
(a) Elohim, µyhil¿aÔ, is the most general name for God meaning, “the<br />
Exceedingly Strong and Mighty One.” The plural form here adds an<br />
intensity of majesty, which point is supported by the fact <strong>that</strong> in Genesis<br />
1:1, the verb “create,” bara, ar;B;, takes a singular subject.<br />
27 Herman Bavinck, The Doctrine of God, p. 84.
THE PERSONALITY OF GOD 221<br />
(b) While other forms such as Eloah (singular), Elah (Aramaic), and the<br />
simple El, may or may not be related etymologically, yet they “express<br />
the same idea. . . . All occur, together with Jehovah, in Deuteronomy<br />
32:15-19.” 28<br />
(c) Nevertheless, Elohim is basically generic so <strong>that</strong> it can refer to pagan<br />
deities (I Sam. 5:7; Ps. 95:3; 96:5), and human judges (Ex. 22:8-10; Ps.<br />
82:1).<br />
(2) The compound names using El.<br />
(a) El Shaddai, or “God Almighty” (Gen. 17:1-8). This was the main<br />
patriarchal name for God (Gen. 28:3; 35:11; 43:14; 49:25), <strong>that</strong> is prior<br />
to the revelation of Jehovah or Yahweh during the Exodus (Ex. 6:3).<br />
(b) El Elyon, or “God Most High” (Gen. 14:18-22; Ps. 78:35).<br />
(c) El Roi, or “God Who Sees” (Gen. 16:13).<br />
(d) El Olam, or “God Everlasting” (Isa. 40:28).<br />
b. The name of LORD or GOD as Jehovah or Yahweh.<br />
(1) The essential meaning of Jehovah or Yahweh.<br />
(a) Strictly speaking, God has only one proper, personal name, which was<br />
revealed through Moses to <strong>Israel</strong> (Ex. 3:13-15). This four-lettered,<br />
consonantal word or Tetragrammaton, hw:hyÒ, commonly pronounced as<br />
Jehovah or Yahweh, is the unique name of God which came through<br />
self-disclosure and not human discovery or nomination. Most English<br />
translations identify this name by means of the capitalized forms of<br />
either LORD or GOD, or alternatively with the use of Jehovah or<br />
Yahweh.<br />
(b) To avoid the defamation of God’s name and its consequences (Lev.<br />
24:16), the Jews attempted to place a hedge around the Third<br />
Commandment, “You shall not take the name of the LORD your God in<br />
vain” (Ex. 20:7), by using the substitute, generic name, “Lord” (yn"d¿a,<br />
Adonai), for the ineffable or unutterable name. Consequently, the<br />
original pronunciation of Jehovah or Yahweh has been lost. While the<br />
modern “Yahweh” may represent more correct vowel pointing of the<br />
consonantal name, yet it lacks the awesome majesty <strong>that</strong> “Jehovah”<br />
conveys. Since both words communicate the same meaning, this writer<br />
continues to sing, “Guide me, O Thou great Jehovah.”<br />
(c) It is commonly believed <strong>that</strong> the root meaning of Jehovah is derived<br />
from the verb “to be,” so <strong>that</strong> God proclaims <strong>Him</strong>self to His people as<br />
28 Robert Girdlestone, Synonyms Of The Old Testament, p. 31.
222<br />
THE ATTRIBUTES OF GOD<br />
“the self-existing One,” who inhabits the eternal now. Furthermore, the<br />
exclusive revelation of God’s name to <strong>Israel</strong> at the Exodus signified the<br />
new covenantal relationship <strong>that</strong> had just been established. The Hebrew<br />
received a new means of expressing the ground of his access to God,<br />
<strong>that</strong> is the vocalizing from the heart of God’s proper name, especially in<br />
prayer (I Kings 8:22-25; II Kings 19:14-16; II Chron. 20:5-11; Ezra 9:5-<br />
15; Dan. 9:3-5; Hab. 3:1-2).<br />
(d) In addition to Jehovah being the “I am” God of <strong>Israel</strong>, He consequently<br />
becomes the “I will be” God of <strong>Israel</strong> who is covenantally and<br />
irrevocably committed to continually saving and sanctifying His people<br />
(Ex. 6:2-8). In response, <strong>Israel</strong> is to reverently delight in the praise of<br />
Jehovah’s holy name (Ps. 5:11; 8:1; Is. 42:8). Hence, when Jesus Christ<br />
taught His disciples to pray, “Our Father who is in heaven, hallowed be<br />
Your name” (Matt. 6:9), he is reflecting his preeminent desire <strong>that</strong> the<br />
name of God be universally regarded with holy awe, praise, and<br />
reverence.<br />
(2) The compound names using Jehovah or Yahweh.<br />
(a) Jehovah Elohim, or commonly “LORD God” (Neh. 9:7; Ps. 84:11; Jer.<br />
44:26; Amos 3:7).<br />
(b) Jehovah Adonai, or commonly “Lord GOD” (Gen. 15:2; Ps. 71:5; Ezek.<br />
5:11; Hab. 3:19).<br />
(c) Jehovah Elohay, or “the Lord my God” Dan. 9:4).<br />
(d) Jehovah Elyon, or “the Lord most high” (Ps. 7:17).<br />
(e) Jehovah Jireh, or “the Lord will provide” (Gen. 22:13-14).<br />
(f) Jehovah Nissi, or “the Lord my banner” (Ex. 17:15).<br />
(g) Jehovah Shalom, or “the Lord is peace” (Judg. 6:24).<br />
(h) Jehovah Sabbaoth, or “the Lord of hosts” (I Sam. 1:3).<br />
(i) Jehovah Maccaddishkem, or “the Lord who sanctifies you” (Ex. 31:13).<br />
(j) Jehovah Raah, or “the Lord is my shepherd” (Ps. 23:1).<br />
(k) Jehovah Tsidkenu, or “the Lord our righteousness” (Ps. Jer. 23:6).<br />
(l) Jehovah Gmolah, or “the Lord is the God of recompense” (Jer. 51:56).<br />
(m) Jehovah Neka, or “the Lord who strikes” (Ezek. 7:9).<br />
(n) Jehovah Shammah, or “the Lord is there” (Ezek. 48:35).
THE PERSONALITY OF GOD 223<br />
(o) Jehovah Rapha, or “the Lord who heals” (Ex. 15:26).<br />
(p) Jehovah Hoseenu, or “the Lord our maker” (Ps. 95:6).<br />
c. The name of Lord as Adonai.<br />
(1) The essential meaning of Adonai.<br />
(a) Adonai, as a generic name, is most commonly translated as Lord,<br />
meaning master or sovereign as a king has dominion over his servants<br />
or vassals (Gen. 24:9). Adonai may even express ownership (I Kings<br />
16:24), but most frequently in the Bible it is either a substitute for or a<br />
qualifier of the name Jehovah, the unique God of <strong>Israel</strong>.<br />
(b) Girdlestone comments <strong>that</strong> Adonai “indicates the truth <strong>that</strong> God is the<br />
owner of each member of the human family, and <strong>that</strong> He consequently<br />
claims the unrestricted obedience of all.” 29 It <strong>should</strong> also be added <strong>that</strong><br />
such lordly dominion has special application to God’s redeemed<br />
children (Neh. 10:28-29).<br />
(c) Also note in Daniel 9:4 <strong>that</strong> Adonai is associated with both Elohim and<br />
Jehovah, while in Malachi 1:6 it refers to man and Jehovah Sabaoth.<br />
(2) The compound names using Adonai.<br />
(a) Adonai Elohai, or “O Lord my God” (Ps. 38:15; cf. 35:23).<br />
(b) Adonei adonim, or “the Lord of lords” (Deut. 10:17).<br />
3. The primary names of God in the New Testament.<br />
29 Ibid., p. 34.<br />
a. The names expressing unity.<br />
(1) God, or qeov", theos, is a generic title equivalent to elohim in the Old<br />
Testament, though it can also specifically refer to Jehovah (Acts 2:17; cf. Joel<br />
2:27-28). While theos describes the deity of <strong>Israel</strong> in general, as well as pagan<br />
gods (Acts 14:11), yet it is also used with reference to all three persons of the<br />
Trinity.<br />
(a) God the Father (John 8:41; I Cor. 8:6).<br />
(b) God the Son (John 20:28; Rom. 9:5).<br />
(c) God the Holy Spirit (Acts 5:3-4).<br />
(2) Lord, or kuvrio", kurios, is a generic title <strong>that</strong> most frequently is equivalent to<br />
Jehovah in the Old Testament (Matt. 3:3; cf. Isa. 40:3), and infrequently
224<br />
THE ATTRIBUTES OF GOD<br />
translates Adonai in the Old Testament (Matt. 1:22-23; cf. Isa. 7:14). The<br />
Father takes the name of Lord (Matt. 11:25), as does the Son in no lesser<br />
degree (John 20:28). Kurios also describes angels (Acts 10:4), idols (I Cor.<br />
8:5), kings (Acts 25:26), and is a common title of respect at the human level<br />
(Matt. 13:27; 21:30; I Pet. 3:6).<br />
(3) Lord, or despovth", despotēs, is a generic title equivalent in meaning to<br />
adonai in the Old Testament, <strong>that</strong> is, God is absolute Master and Owner<br />
(Luke 2:29; Acts 4:24; Rev. 6:10). Jesus Christ receives this title (II Pet. 2:1;<br />
Jude 4), though it can also refer to human masters (I Tim. 6:1, 2).<br />
b. The names expressing triunity.<br />
(1) The Father is God, but distinctively (cf. pp. 200-201), as His name suggests.<br />
He is the person of headship, generation, and gracious benefaction (Matt.<br />
5:44-45; 6:26-33; John 15:26; I Cor. 11:3; 15:24).<br />
(a) While Jehovah in the Old Testament is the Father of <strong>Israel</strong> (I Chron<br />
29:10; Isa. 63:16; 64:8), yet a concordance study will quickly reveal <strong>that</strong><br />
the Fatherhood of God is overwhelmingly a New Testament emphasis.<br />
So Wilbur Smith reminds us: “It is strange how in almost all of our<br />
theologies we develop attributes of God, with long Latin words and<br />
arguments for God, but when you go to look for a treatment on the<br />
fatherhood of God, in a systematic theology, you can hardly even find<br />
the idea in an index, yet our blessed Lord Jesus referred to God as our<br />
Father over forty times.” 30<br />
(b) From another perspective, Thomas Smail, an Anglican who was<br />
formerly Charismatic, perceptively comments <strong>that</strong>, “we have had in<br />
recent years a Jesus movement and a charismatic movement. The one<br />
has almost disappeared and the other is threatening to run out of steam,<br />
perhaps because each is in a different way inadequate to the gospel,<br />
which is basically a Father movement. It is not first a Jesuology (a<br />
doctrine about Jesus) or a pneumatology (a doctrine about the Spirit)<br />
but it is a theology or even a patrology, a doctrine about God the<br />
Father. It starts not with the cross of Jesus or with the gift of the Spirit,<br />
but with the Father who so loved the world <strong>that</strong> he gave his Son in his<br />
Spirit.” 31<br />
(c) God the Father is to be clearly distinguished with regard to His<br />
relationship with God the Son in contrast with <strong>that</strong> of adopted children<br />
of God. This distinction is noticeably evident in the Gospels where, not<br />
only are references to God’s fatherhood more than double those found<br />
in the remaining books of the New Testament, but also Jesus Christ<br />
“never joins his disciples with himself in allusions to his relationship<br />
30 R. T. Kendall, The Word Of The Lord, p. 247.<br />
31 Thomas Smail, The Forgotten Father, p. 20.
THE PERSONALITY OF GOD 225<br />
with the Father, in such a way as to suggest <strong>that</strong> their relationship to<br />
God is of the same kind.” 32<br />
1) While pagan religions declare God to be Father as the Creator, yet<br />
the Bible makes no explicit declaration (cf. Matt. 5:45; Acts 17:29;<br />
Heb. 12:9). “Man is created in the image of God, not begotten;<br />
God-sonship is a thing not of nature but of grace.” 33 Furthermore,<br />
the Bible expressly states <strong>that</strong> some of mankind are children of the<br />
devil (Matt. 13:38; John 8:44; I John 3:10).<br />
2) The relationship of God the Father to His redeemed children is<br />
descriptive of several facets of the believer’s filial union with God.<br />
These include:<br />
a) Adoption (John 1:12; Rom. 8:15; Gal. 4:4-7).<br />
b) Sonship (Rom. 8:14, 16; Gal. 3:26; I John 3:1-2).<br />
c) Likeness (Matt. 5:44-45; I John 3:2, 9-10).<br />
d) Inheritance (Rom. 8:16-17; Gal. 4:7).<br />
e) Discipline (Prov. 3:12; Heb. 12:5-7).<br />
f) Unity (Eph. 3:14-15; I John 1:3).<br />
3) The relationship of God the Father to His only begotten Son is<br />
descriptive of an eternal relationship within the Godhead. Through<br />
the heavenly patronage of the Father:<br />
32 William Cameron, Baker’s Dictionary Of Theology, p. 215.<br />
a) He gives eternal generation to the Son (John 1:14, 18; 5:26;<br />
8:58; 17:5, 24; Col. 1:15; I John 4:9).<br />
b) He embraces the Son to His bosom (John 1:1, 18).<br />
33 Alan Richardson, A Theological Word Book Of The Bible, p. 77.<br />
c) He endows the Son with a glorious inheritance (Ps. 2:7-8;<br />
Eph. 1:18).<br />
d) He directs the Son to accomplish His will (John 4:34; 5:30;<br />
6:38; Heb. 10:5-7).<br />
e) He encourages the Son in his obedience (Matt. 3:17; 17:5;<br />
Luke 22:42-43).<br />
f) He cultivates the Son unto fruitfulness (John 15:1; Heb. 5:8-<br />
9).
226<br />
THE ATTRIBUTES OF GOD<br />
g) He appoints the Son to judge and reign (Ps. 2:7-9; John 5:22,<br />
27; Acts 10:42; 17:30-31).<br />
h) He glorifies the Son so <strong>that</strong> He may be glorified through him<br />
(John 17:1).<br />
(d) How then is God the Father to be properly honored? Through obedient<br />
children who reflect their holy parentage.<br />
1) In Malachi 1:6-14, God cries out for respect as Father since His<br />
children dishonor His sacred name.<br />
2) Rather, just as the Son of God gives honor to the Father with his<br />
life (John 17:4) and lips (John 17:13-14, 25), so true adopted<br />
children of the Father will honor <strong>Him</strong> with their works (Matt.<br />
5:16, 44-45) and words (Matt. 6:9; 10:32-33; John 5:23; 16:23).<br />
(2) The Son is God, but distinctively (cf. pp. 200-201), as His name suggests. He<br />
is the person of precise representation, subordination, and implementation<br />
(John 4:34; 14:9; Col. 1:15; 2:9).<br />
(a) As Jesus Christ, he takes names <strong>that</strong> identify him as the incarnate God<br />
of <strong>Israel</strong>.<br />
1) He explicitly takes the “I am” name of Jehovah (John 8:58-59; cf.<br />
4:25-26; 6:35; 8:12; 10:7, 11, 36; 14:6; 15:1; Rev. 1:8; 21:3-6).<br />
2) He takes the name of Jehovah itself (Matt. 3:3; cf. Isa. 40:3. John<br />
12:37-41; cf. Isa. 6:1-10), as well as compound forms:<br />
a) Jehovah Raah, or “the Lord is My Shepherd” (John 10:11; cf.<br />
Ps. 23:1).<br />
b) Jehovah Tsidkenu, or “the Lord Our Righteousness,” which<br />
title is prophetically given to Christ as the “righteous Branch”<br />
of David (Jer. 23:5-6).<br />
3) He takes the name of God (Elohim).<br />
a) As the Creator (John 1:1; Col. 1:16; cf. Gen. 1:1).<br />
b) As the Almighty (Rev. 1:8; pantokravtwr, pantokratōr; cf.<br />
Gen. 17:1; Shaddai).<br />
c) As the Highest (Ps. 89:27-29; Elyon, prophetically, cf. Gen.<br />
14:19). Cf. “The Son of the Most High” (Luke 1:31-32).<br />
d) As Immanuel, or “God [Elohim] with us” (Matt. 1:23; cf. Isa.<br />
7:14).
THE PERSONALITY OF GOD 227<br />
4) He takes the equivalent name for Adonai, <strong>that</strong> is, despovth"<br />
despotēs, or Master (II Pet. 2:1; Jude 4).<br />
(b) As Jesus Christ, he takes names <strong>that</strong> identify him with God’s saving<br />
work in the Old Testament.<br />
1) Jesus, or ’Ihsou'", Iēsous (Matt. 1:21), meaning “Savior,” is<br />
equivalent to Joshua, or Jehoshua, Hebrew (Num. 27:15-23),<br />
likewise meaning “Savior.”<br />
2) Christ, or Cristov", christos (John 1:41; 4:25-26), or Messiah,<br />
j'yvim;, mashiah (Ps. 2:2; Dan. 9:25-26), meaning “the anointed” of<br />
God, is equipped to accomplish salvation (Luke 2:11) and reign<br />
over an everlasting kingdom (I Cor. 15:22-25; Rev. 11:15).<br />
3) Son of Man, the title most commonly attributed by Jesus to himself<br />
(Matt. 12:8; Mark 9:9; Luke 19:10; John 1:51), reflects more the<br />
messianic/prophetic sense of Daniel 7:13-14 and the frequent use,<br />
over 90 times, of this name by Ezekiel, rather than simply the<br />
concept of an ideal man.<br />
4) Son of God, the title <strong>that</strong> finds the greatest emphasis in John’s<br />
writings, is often a synonym for Messiah (Matt. 6:16; Mark 1:1;<br />
John 1:49; I John 5:5-6), <strong>that</strong> can also describe intimate union with<br />
the Father (Matt. 11:27; John 10:15, 38), and Deity which the<br />
Jewish leaders readily acknowledged (John 5:18; 10:33; 19:7). At<br />
the annunciation, Jesus is described as the Son of God because he<br />
is “the Son of the Most High” (Luke 1:32, 35), or El Elyon (Gen.<br />
14:18-20).<br />
5) Root of David (Rev. 5:5; 22:16; cf. Isa. 11:1).<br />
6) Chosen One (I Pet. 2:4, 6; cf. Isa. 42:1).<br />
7) Cornerstone (I Pet. 2:6-8; cf. Ps. 118:22).<br />
8) Lamb of God, incorporating both the Passover lamb and the<br />
messianic lamb of Isaiah 53 (John 1:29; I Cor. 5:7; cf. Ex. 12:3-11;<br />
Isa. 53:7-9).<br />
9) Great High Priest (Heb. 2:17; 3:1; 4:14; 7:11-28; cf. Ex. 28:1-3).<br />
10) Last Adam (Rom. 5:12-21; I Cor. 15:45).<br />
(3) The Holy Spirit is God, but distinctively (cf. pp. 200-201), as His name<br />
suggests, He is the person of holy presence and dynamic enablement (Zech.<br />
4:6; John 16:7-8; Acts 1:8; 2:17).
228<br />
THE ATTRIBUTES OF GOD<br />
(a) As the Holy Spirit, or literally “the Spirit, the holy One” (John 14:26),<br />
He is essentially holy as are the Father and the Son, and quite distinct<br />
from unholy spirits (cf. p. 33).<br />
(b) As the Helper, or Comforter, or Counselor, paravklhto", paraklētos,<br />
(John 14:26; 15:26; 16:7), He is sent to the Christian by the Father<br />
through the mediation of the Son (John 14:26; 15:26; 16:7). He<br />
substitutes in the life of the Christian for, and represents, the person of<br />
Christ (John 14:16-18), while ministering conviction to the world (John<br />
16:7-11).<br />
1) Hence, the Holy Spirit is the Spirit of the Father (Matt. 10:20).<br />
2) Hence, the Holy Spirit is the Spirit of Jesus Christ (Rom. 8:9; I Pet.<br />
1:11).<br />
(c) As “the power of the Most High” (Luke 1:35), He is the Spirit of God<br />
Most High, or El Elyon (Gen. 14:18-20).<br />
4. The practical significance of the names of God.<br />
a. While the faithful Hebrew believer of the Old Testament could passionately<br />
declare his devotion to the God of <strong>Israel</strong> through the praise and adoration of His<br />
individual attributes, still by means of the unique personal name he could<br />
encapsulate all of this essential truth within one title, namely the “I am” Jehovah.<br />
(1) Yet fervent worship of Jehovah required <strong>that</strong> other lesser names be used to<br />
further describe His glory. Hence, in Deuteronomy 10:17 we find this<br />
majestic confession <strong>that</strong> goes to the limits of human language: “For the LORD<br />
[Jehovah] your God [Elohim] is the God [Elohei] of gods [elohim] and the<br />
Lord [Adonei] of lords [adonim], the great, the mighty, and the awesome<br />
God [El].” Surely in times when Christians speak so glibly and loosely<br />
concerning Jehovah, it behooves them to return to a more serious study of<br />
God in the Scriptures such as Moses here describes. Many Christians have a<br />
sub-Hebrew understanding of the only living and true God!<br />
(2) Consider also the Hebrew regard for the name of Jehovah in the Book of<br />
Psalms alone:<br />
(a) His name is to be praised (Ps. 99:2-3; 113:1-3).<br />
(b) His name is to be loved (Ps. 5:11; 69:35-36).<br />
(c) His name is majestic in the universe (Ps. 8:1; 148:13).<br />
(d) His name shall endure forever (Ps. 102:12; 135:13).<br />
(e) His name is holy and awesome (Ps. 103:1; 111:9).<br />
(f) His name is salvation (Ps. 20:1; 54:1).
THE PERSONALITY OF GOD 229<br />
b. For the Christian, the New Testament presents an advance in emphasis insofar as<br />
an understanding of the personal name of God is concerned. While the Hebrew<br />
believer has his hope grounded upon the only saving, covenant name of Jehovah,<br />
yet this relationship maintained a degree of detachment, except for the priesthood<br />
(Ex. 19:21-24), <strong>that</strong> can only be reconciled through Messiah who introduces us to<br />
the Son of Jehovah (Ps. 2:7; Jer. 23:5-6; Acts 4:25-26). Furthermore, it is the name<br />
of this Son as Jesus, the Christ, <strong>that</strong> is the exalted and pre-eminent name of God in<br />
the New Testament. It is Jesus Christ “who comes in the name of the Lord”<br />
(Matt. 21:9; cf. Matt. 23:39; John 5:43; 10:25; Rev. 14:1), who has “manifested<br />
Thy name” (John 17:6, 26).<br />
(1) While Jesus has taught his disciples to pray to the Father [Jehovah],<br />
“Hallowed be Thy name” Matt. 6:9), yet in the clearest terms he indicates<br />
<strong>that</strong> a radical change will be ushered in with his death, burial and<br />
resurrection: “Until now you have asked for nothing in My name; . . .<br />
whatever you ask in My name, <strong>that</strong> will I do, <strong>that</strong> the Father may be glorified<br />
in the Son” (John 14:13-14; 15:16; 16:23-24, 26). In the New Testament it is<br />
the name of Jesus Christ <strong>that</strong> supplants the name of Jehovah as the ground of<br />
the believer’s intercession with God (I Tim. 2:5).<br />
(2) Hence, the early Christian church, “kept right on teaching and preaching<br />
Jesus as the Christ. . . . [They were] rejoicing <strong>that</strong> they had been counted<br />
worthy to suffer shame for [His NASB] the name [Hashem? cf. Phil. 2:9-11]”<br />
(Acts 5:42, 41).<br />
(3) While in the Old Testament Jehovah was proclaimed as, “the God of gods<br />
and the Lord of lords” (Deut. 10:17), yet in the New Testament it is written<br />
of Jesus Christ <strong>that</strong>, “on His robe and on His thigh He has a name written,<br />
KING OF KINGS, AND LORD OF LORDS” (Rev. 19:16).<br />
(4) While in the Old Testament “Jehovah” was µeVh', Hashem, or “The Name”<br />
(Isa. 42:8), now in the era of the New Testament, “God [has] highly exalted<br />
<strong>Him</strong> [Jesus Christ], and bestowed on <strong>Him</strong> the name [exclusively attributed to<br />
Jehovah] which is above every name, <strong>that</strong> at the [common] name of Jesus<br />
every knee <strong>should</strong> bow, of those who are in heaven and on earth, and under<br />
the earth, and <strong>that</strong> every tongue <strong>should</strong> confess <strong>that</strong> Jesus Christ is Lord<br />
[God], to the glory of God the Father” (Phil. 2:9-11; cf. Isa. 45:22-24; Eph.<br />
1:20-21; Heb. 1:1-5). 34<br />
c. For the Christian, the name of the Lord Jesus Christ is supremely glorious<br />
affecting every aspect of his daily life. Here is no trite verbal formula, so often<br />
thoughtlessly used at the conclusion of prayer, but the holy name of God<br />
incarnate before whom he bows with reverent and adoring worship.<br />
34 Note <strong>that</strong> in Ephesians 2:9, the more correct translation reveals <strong>that</strong> God the Father has bestowed on Jesus<br />
Christ “the name [emphasis added] which is above every name.” In other words, Jesus has received the name<br />
of Jehovah. In v. 10, “Jesus” is not the bestowed name, but rather a very common Hebrew name. However,<br />
in v. 11 we are told <strong>that</strong> “Jesus Christ” is to be superscribed with “the name,” <strong>that</strong> is “Lord” or “Jehovah.”
230<br />
THE ATTRIBUTES OF GOD<br />
(1) Since he names the name of Christ, he is careful to live in conformity with<br />
the righteousness <strong>that</strong> the name of Jesus personifies. II Timothy 2:19 exhorts:<br />
“Let every one who names the name of the Lord abstain from wickedness.”<br />
To this John Bunyan comments <strong>that</strong>, “the apostle’s design in this exhortation<br />
was, and is, <strong>that</strong> the naming of the name of Christ might be accompanied<br />
with such a life of holiness as might put an additional luster upon <strong>that</strong><br />
name.” 35<br />
(2) Since he prays in the name of Christ (Eph. 5:20; Col. 3:17), he is careful<br />
never to presume, but rather to always meditate upon the mediatorial work<br />
of his Lord and Savior (Heb. 7:25).<br />
(3) Since he sings concerning the name of Christ, he will delight in such<br />
representative hymns as:<br />
(a) Jesus! The Name High Over All, by Charles Wesley.<br />
Jesus! The name high over all,<br />
In hell, or earth, or sky;<br />
Angels and men before it fall,<br />
And devils fear and fly.<br />
Jesus! The name to sinners dear,<br />
The name to sinners given;<br />
It scatters all their guilty fear,<br />
It turns their hell to heaven.<br />
Happy, if with my latest breath<br />
I might but gasp His name;<br />
Preach <strong>Him</strong> to all, and cry in death:<br />
Behold, behold the Lamb!<br />
(b) Jehovah Tsidkenu, by R. M. M’Cheyne.<br />
35 John Bunyan, The Works of John Bunyan, II, p. 513.<br />
When free grace awoke me, by light from on high,<br />
Then legal fears shook me, I trembled to die;<br />
No refuge, no safety in self could I see -<br />
Jehovah Tsidkenu my Savior must be.<br />
My terrors all vanished before the sweet name;<br />
My guilty fears vanished, with boldness I came<br />
To drink at the fountain, life-giving and free -<br />
Jehovah Tsidkenu is all things to me.<br />
Even treading the valley, the shadow of death,<br />
This “watchword” shall rally my faltering breath;<br />
For while from life’s fever my God sets me free,<br />
Jehovah Tsidkenu my death-song shall be.
D. THE PERSONALITY OF GOD RADIATED<br />
1. Introduction.<br />
THE PERSONALITY OF GOD 231<br />
a. It is fitting <strong>that</strong> this concluding section <strong>should</strong> focus attention upon the fullness of<br />
God’s radiated personality, <strong>that</strong> is His expressed glory. By way of illustration, it is<br />
most helpful in musical appreciation to gain an understanding of the individual<br />
instruments of a symphony orchestra. However, this knowledge is only useful<br />
when the full weight of an orchestration is heard to resound as a vibrant,<br />
harmonious whole. So it is the case with regard to a study of God’s attributes. It is<br />
vitally important to study the individual perfections of the Godhead, and it is<br />
certainly correct to know <strong>that</strong> they are part of Jehovah’s individual essence.<br />
Nevertheless, beyond this there must also be <strong>that</strong> overwhelming, all consuming<br />
encounter with the greatness, splendor, and majesty of God <strong>that</strong> causes us to bow<br />
in awesome yet adoring silence, as if kneeling upon holy ground. If we do but<br />
break the silence, it is only for the purpose of crying out as David did: “Blessed art<br />
Thou, O Lord God of <strong>Israel</strong> our father, forever and ever. Thine, O Lord, is the<br />
greatness and the power and the glory and the victory and the majesty, indeed<br />
everything <strong>that</strong> is in the heavens and the earth; Thine is the dominion, O Lord,<br />
and Thou dost exalt Thyself as head over all” (I Chron. 29:10-11).<br />
b. B. B. Warfield points out <strong>that</strong>,<br />
[T]he biblical idea of the Summum Bonum [chief and ultimate good] is the glory of<br />
God. [Why is this so? Because] [i]t takes man out of himself, and bids him seek the<br />
highest good in the glory, not of his pitiful self, but of his all-glorious God. In no<br />
self-gratification, in no self-glorification, can he reach the height of his ideal. He is<br />
forced to look out of himself; he is necessarily lifted above himself. . . . With his eye<br />
set on glorifying his Savior and Maker, his idea of virtue is transfigured and purified<br />
from earthly dross, his notions of duty are ennobled, his motives become holy, and<br />
his whole life divine. In this one point we can see the transforming greatness of<br />
Christian ethics. 36<br />
c. When a person is dominated by a sense of the glory of God, there is no telling<br />
what he may accomplish. Consider the example of Jonathan Edwards who, when<br />
no older than twenty years of age, formulated seventy resolutions for private<br />
meditation. The following examples reflect Edwards’ acute appreciation of the<br />
glory of God. 37<br />
Resolution 1. Resolved, <strong>that</strong> I will do whatsoever I think to be most to the<br />
glory of God.<br />
Resolution 4. Resolved, never to do any manner of thing, whether in soul<br />
or body, less or more, but what tends to the glory of God,<br />
nor be, nor suffer it, if I can possibly avoid it.<br />
Resolution 23. Resolved, frequently to take some deliberate action, which<br />
seems most unlikely to be done, for the glory of God, and<br />
trace it back to the original intention, designs, and ends of it;<br />
36 Benjamin Breckinridge Warfield, Selected Shorter Writings, I, pp. 132-3.<br />
37 Jonathan Edwards, The Works of Jonathan Edwards, I, pp. xx-xxi.
232<br />
THE ATTRIBUTES OF GOD<br />
and if I find it not to be for God’s glory, to repute it as a<br />
breach of the fourth resolution.<br />
Resolution 27. Resolved, never willfully to omit anything, except the<br />
omission be for the glory of God; and frequently to examine<br />
my omissions.<br />
2. The essential glory of God.<br />
a. Definitions.<br />
(1) In the Old Testament the primary Hebrew word for “glory” is dboK', kabōd,<br />
meaning weight, heaviness, load, <strong>that</strong> is an impressive quality <strong>that</strong> is<br />
abundant and substantial in density and magnitude. It is related to greatness,<br />
splendor, and majesty.<br />
(a) In a material and secular sense, it may refer to wealth (Gen. 31:1; Nah.<br />
2:9), human honor (Gen. 45:13; Job 19:9), military might (Isa. 8:7),<br />
lush timber (Isa. 60:13), and priestly garments (Ex. 28:40).<br />
(b) Concerning Jehovah, He is laden with magnificence which is the sum<br />
total of His attributes reflected in His name (Ps. 8:1; Is. 59:19), <strong>that</strong> also<br />
distinctively includes His:<br />
1) Personal glory, or face (Ex. 33:18-23).<br />
2) Moral glory, or holiness (Ex. 29:38-43; Isa. 6:3).<br />
3) Radiant glory, or light (Deut. 5:22-26; Ezek. 1:26-28).<br />
4) Mighty glory, or power (Ps. 19:1-6; Isa. 63:1, 12).<br />
5) Infinite glory, or essence, which no man can see (Ex. 33:20-23).<br />
(2) In the New Testament, the predominant Greek word for “glory” is dovxa,<br />
doxa, from which is derived “doxology,” which has at its root the idea of a<br />
good opinion or estimate, which results in the meaning of brightness,<br />
splendor, magnificence, and related fame, renown, honor.<br />
(a) In a material and secular sense, it may refer to the radiant brightness of<br />
the sun, moon, and stars (I Cor. 15:41), the magnificent splendor of a<br />
king such as Solomon (Matt. 6:29), fleshly human attractiveness (I Pet.<br />
1:24), and personal fame and honor (John 5:44).<br />
(b) Concerning the glory of God, it has particular reference to His “selfmanifestation,<br />
i.e., what He essentially is and does, as exhibited in<br />
whatever way he reveals <strong>Him</strong>self in these respects, and particularly in<br />
the person of Christ, in whom essentially His glory has ever shone forth
THE PERSONALITY OF GOD 233<br />
and ever will do (John 17:5, 24; Heb. 1:3).” 38 Distinctive aspects include<br />
His:<br />
1) Personal glory, or face (John 1:18; 6:46; II Cor. 4:6; Col. 1:15).<br />
2) Moral glory, or holiness (Rom. 3:23; II Cor. 3:9, 18).<br />
3) Radiant glory, or light (II Cor. 4:4-6; Tit. 2:13; Rev. 21:23).<br />
4) Mighty glory, or power (Matt. 24:30; Col. 1:10-11).<br />
5) Infinite glory, or essence, which no man can see (I Tim. 6:16; I<br />
John 4:12).<br />
b. Although the glory of God in the Bible primarily describes His radiant splendor,<br />
yet this emanation is sourced in His essential glory. The light rays of the sun are<br />
but a communication of the material/molten/gaseous/blaze of <strong>that</strong> star. So the<br />
shining forth of the glory of the triune God is also a procession from the glorious<br />
essence of His being (I Tim. 6:14-16).<br />
(1) Thomas Goodwin explains <strong>that</strong>:<br />
God is most glorious in himself, though no creature had been to glorify him.<br />
He was as glorious when there was no world as now he is. Men’s honors<br />
depend upon the opinion and apprehensions of them <strong>that</strong> honor them. Where<br />
is the glory of a king, but in the multitude of his subjects? But God the Father,<br />
Son, and Holy Ghost, are sufficient to glorify each other, if there were no<br />
creatures. . . . All three persons do mutually endeavor to give glory each to the<br />
other. . . . “The Father hath committed all judgment to the Son, <strong>that</strong> all might<br />
honor the Son as the Father” (John 5:22-23). The Son he honored the Father:<br />
“I have glorified Thee on earth (John 17:4),” &c. And the Holy Ghost glorifies<br />
the Son: “He shall glorify me; for he shall receive of mine” (John 16:14). 39<br />
(2) In an excellent and detailed article on the glory of God, as His chief end in<br />
creation, Edwards comments:<br />
3. The reflected glory of God.<br />
The thing significant by <strong>that</strong> name, ‘the glory of God,’ when spoken of as the<br />
supreme and ultimate end of all God’s works, is the emanation and true<br />
external impression of God’s internal glory and fullness. . . . It includes the<br />
exercise of God’s perfections to produce a proper effect, [<strong>that</strong> is] the<br />
manifestation of his internal glory to created understandings, the<br />
communication of the infinite fullness of God to the creature. 40<br />
a. By way of illustration, when a person sleeping in a totally dark room is suddenly<br />
awakened by a call, and the light is turned on at the same time, the immediate<br />
38 Vine, Unger, White, eds., Vine’s Expository Dictionary, p. 267.<br />
39 Thomas Goodwin, The Works of Thomas Goodwin, VI, pp. 497, 499.<br />
40 Edwards, Works, I, p. 119.
234<br />
THE ATTRIBUTES OF GOD<br />
response of intolerance to the brilliance leads to a shielding or covering of the<br />
dazzled eyes. So the Bible describes God’s revelation of <strong>Him</strong>self as the appearing<br />
of His radiant glory in a dark place (Isa. 9:1-2; 60:1-3; John 1:5).<br />
(1) In the case of a newly converted person, as it were awakened from sleep by<br />
the truth, such a confrontation with the glory of God is the response of an<br />
aroused and redeemed sinner to moral radiance he has not been accustomed<br />
to in the past (John 9:25, 35-38). He is like the early disciples who did not<br />
readily comprehend too much revealed glory to begin with (Luke 9:28-36;<br />
24:25-26; Acts 1:6-11). Yet there is no desire to retreat from it.<br />
(2) In the case of the unregenerate person, also as it were awakened from sleep<br />
in being confronted with the truth, yet in his perversity he is determined to<br />
put a blindfold over his eyes so <strong>that</strong> he refuses to acknowledge the light (John<br />
3:19; 9:39-41). However, when <strong>that</strong> day of the last judgment arrives, the<br />
blindfold will forcibly be removed so <strong>that</strong> the accused will fearfully face the<br />
unveiled glory of the righteous Judge of all mankind (Rev. 20:11-15).<br />
b. The exhibition of God’s essential or internal glory, or the outshining of His<br />
glorious attributes, is <strong>that</strong> which is reflected by a variety of ways.<br />
(1) The glory of God reflected from His Word.<br />
(a) In the Old Testament consider:<br />
1) God’s glory revealed to Moses (Ex. 33:18-23). Moses could only<br />
stand to see obliquely God’s back parts, or goodness, but not His<br />
face of essential glory.<br />
2) God’s glory revealed to <strong>Israel</strong> (Hab. 3:3-4, 12-13). God jealously<br />
comes to deliver His redeemed people manifesting splendor,<br />
radiance, sunlight, and rays (horns) of power from His hands.<br />
(b) In the New Testament consider:<br />
1) God’s glory revealed in the face of Jesus Christ (Matt. 17:1-2;<br />
Mark 9:2-3; Luke 9:28-29; John 1:14; II Cor. 4:6; Rev. 1:12-15).<br />
At the Transfiguration, Jesus’ face is like the sun; his person and<br />
garments are radiant as light, exceedingly white and gleaming.<br />
Risen with the Father, he has eyes as flames of fire while his feet<br />
glow as if in a furnace.<br />
2) God’s glory revealed in the New Jerusalem (Rev. 21:9-22:5).<br />
Coming from God in heaven, this holy city has overall brilliance<br />
<strong>that</strong> is sourced in the illuminating glory of God.
THE PERSONALITY OF GOD 235<br />
(2) The glory of God reflected in His triunity.<br />
(a) The Father displays glory (Matt. 16:27; Eph. 1:17).<br />
(b) The Son displays glory (Matt. 16:27; John 1:14; 2:11; II Pet. 1:16-18).<br />
(c) The Holy Spirit displays glory (I Pet. 4:18).<br />
(3) The glory of God reflected by His mighty acts.<br />
(a) God’s glory is made known in creation (Ps. 19:1-6).<br />
(b) God’s glory is made known in providence (Ps. 19:1-6).<br />
(c) God’s glory is made known in redemption (John 17:1; I Tim. 1:11).<br />
1) The glory of His grace (Eph. 1:6).<br />
2) The glory of His resurrection power (Rom. 6:4).<br />
3) The glory of His gospel (II Cor. 4:; I Tim. 1:11).<br />
4) The glory of His church (Eph. 3:21; 5:27).<br />
5) The glory of His appearing in Christ (Tit. 2:13).<br />
c. What then is man to do with such an exhibition? Is it designed merely for his<br />
wonderment and exhilaration? In no way! Rather the glory of God displayed has<br />
a reflexive purpose , namely <strong>that</strong> man, in himself beholding and receiving glory,<br />
<strong>should</strong> return glory to God. Charnock explains this principle as follows:<br />
The glory of God must be principally in our minds, and nearest our hearts in all our<br />
supplications. Christ prays first for his own glory, but as a means for the glory of his<br />
Father, before he prays particularly for the good of the church (John 17:1). . . .<br />
“Hallowed be thy name,” is the first petition of the Lord’s prayer. The glory of God<br />
must weigh more in our thoughts than our private interest: his glory is to be our end<br />
in our common actions (I Cor. 10:31), much more in acts of religious worship. . . .<br />
We must seek to God for all blessings, with the same end for which God gives them;<br />
he gives us the highest for his glory: “He hath accepted us in the beloved to the<br />
praise of the glory of his grace” (Eph. 1:6). We must beg for self subordinately, but<br />
for God’s glory ultimately. Our Savior begged glory for himself, <strong>that</strong> he might return<br />
glory to his Father. 41<br />
4. The communicated glory of God.<br />
a. It is to be expected <strong>that</strong> the works of a glorious God will be, by their very nature,<br />
inherently glorious, even if to a lesser degree than their Creator. However, the Fall<br />
has brought shame and ignominy to the universe so <strong>that</strong> inglorious mankind only<br />
41 Charnock, Works, IV, p. 7.
236<br />
THE ATTRIBUTES OF GOD<br />
has hope of restored glory through the glorious grace of God. Thus the course of<br />
Adam’s race may be understood with regard to:<br />
(1) Original glory (Gen. 1:26-31).<br />
(2) Lost glory (Rom. 3:23).<br />
(3) Restored glory (Rom. 5:2; 8:21; I Cor. 15:42-43, 49; Phil. 3:20-21; Col.<br />
1:27; II Thess. 2:14; I Pet. 4:13).<br />
b. By way of illustration, Erich Sauer recounts:<br />
I visited the church where not only Frederick I, but also Wilhelm 1 (the later<br />
emperor Wilhelm I of Germany) was anointed as king. On the walls, the choir-stalls<br />
and pillars I saw decorations seldom seen in a church. There were hundreds of coats<br />
of arms of the knights of the Black Eagle. I myself counted over seven hundred. The<br />
meaning this most unusual ornamentation in a Christian church is obvious. It was to<br />
maintain the memory of the historical event. When the ruler is honored his servants<br />
also shall be honored. . . . Crowns and principalities pass away. Dynasties sink into<br />
the dust. Human honor and earthly glory are alike transitory. But one thing remains<br />
- the eternal kingdom of the Most High. The essence of this kingdom is the Person of<br />
the King. . . . But He does not retain His kingly glory for <strong>Him</strong>self alone. His people<br />
are to share His splendor. . . . “The glory which Thou hast given Me I have given<br />
unto them” [John 17:22]. 42<br />
c. How then shall people who are inglorious share in the glory of God and His<br />
kingdom (I Thess. 2:12)? How is glory communicated to vainglorious mankind<br />
(Ps. 94:3-4)? How shall anyone stand before the glory of God (I Sam. 6:20)? How<br />
does a person in darkness (Col. 1:13) become “light in the Lord” (Eph. 5:8)? How<br />
do people, “in the midst of a crooked and perverse generation, . . . appear as lights<br />
in the world” (Phil. 2:15)?<br />
(1) By means of regeneration and atonement.<br />
42 Sauer, The King Of The Earth, pp. 151-12.<br />
(a) Just as God brought light and glory to a dark creation (Gen. 1:1-3), so<br />
He has sovereignly entered into the darkness of men’s souls bringing<br />
regeneration, illumination, redemption, and glory, through “the gospel<br />
of the glory of Christ” (II Cor. 4:4-6).<br />
(b) Concerning Ephesians 5:14, Thomas Manton comments <strong>that</strong> Christ,<br />
“doth not only rescue them [dead men] out of the power of darkness,<br />
but ‘he will give them light.’ . . . It implieth eternal glory and happiness,<br />
to which we have a right now, and for which we are prepared and fitted<br />
by grace.” 43<br />
43 Thomas Manton, The Complete Works of Thomas Manton, XIX, p. 337.
THE PERSONALITY OF GOD 237<br />
(2) By means of spiritual osmosis through beholding faith and union with Christ.<br />
(a) In Exodus 34:29-35, after Moses has been in the close presence of<br />
Jehovah for forty days and nights, he descends from Mt. Sinai with the<br />
result <strong>that</strong> his face is literally “rayed” or shining. However, Moses’<br />
withdrawal from God’s presence results in fading, diminishing glory (II<br />
Cor. 3:7). It is significant to consider <strong>that</strong> though Moses was a<br />
redeemed sinner, yet in close union with God he became gloriously<br />
God-like.<br />
(b) In II Corinthians 3:7-18, Paul describes the superior and more lasting<br />
metamorphosis or glorious transformation <strong>that</strong> results when the<br />
Christian has sustained faith in the glory of Jesus Christ. If Moses<br />
experienced glorious transformation as a minister of the Law, “how<br />
shall the ministry of the Spirit fail to be even more with glory? For if the<br />
ministry of condemnation has glory, much more does the ministry of<br />
righteousness abound in glory,” vs. 8-9. What is this “ministry of the<br />
Spirit”? In v. 17 we are told <strong>that</strong> “the Lord [Jesus Christ] is the Spirit,”<br />
so <strong>that</strong> in “beholding the glory of the Lord [Jesus], [we] are being<br />
transformed into the same image from glory to glory, just as from the<br />
Lord [Jesus], the Spirit,” v. 18. According to Richard Sibbes, this<br />
gradual transformation is by Jesus Christ, “a powerful root <strong>that</strong><br />
changeth all his branches into his own nature.” 44<br />
(c) Thomas Goodwin explains and then forcefully illustrates:<br />
The law was a dead letter, and though it showed us the will of God, yet it<br />
changed us not into the image of it; but the gospel reveals the glorious<br />
image of Jesus Christ to true believers, and changeth them into the same<br />
image, yet so as by degrees, from one degree of glory to another, this<br />
glorious image being perfected by little and little, will we come to the full<br />
stature of Christ. . . . In all true believers, <strong>that</strong> have their eyes opened to<br />
see Jesus Christ in the gospel by true faith, there is a most blessed change<br />
[glorification] wrought in them into the same image of Jesus Christ, as he<br />
is revealed in <strong>that</strong> gospel. . . . At the latter day, and day of death, when<br />
your souls are brought to him [God], either to own, or to refuse, the very<br />
first things <strong>that</strong> he will inquire into will be, as Christ did when he saw the<br />
penny [Matt. 22:19-20], whose image is it? . . . So will God say; if it hath<br />
the image of Christ on it, give it to Christ, for it belongs to him; if of the<br />
devil (for one of these you must have), then give it to him, for it belongs<br />
to him. Nothing will pass current coin with God, but what hath the<br />
image [glory]of Christ on it. 45<br />
(3) By means of resurrection and consummate glorification.<br />
(a) While the Christian is gradually irradiated, “from glory to glory” (II<br />
Cor. 3:18), by his faith vision of the Savior, yet this process culminates<br />
at a point of time or moment, a[tomo", atomos (I Cor. 15:52), when<br />
44 Richard Sibbes, The Complete Works of Richard Sibbes, IV, pp. 260-1.<br />
45 Goodwin, Works, VI, pp. 217-8, 221.
238<br />
46 Ibid., VII, p. 464.<br />
THE ATTRIBUTES OF GOD<br />
Jesus Christ “will transform the body of our humble state into<br />
conformity with the body of His glory, by the exertion of the power<br />
<strong>that</strong> He has even to subject all things to <strong>Him</strong>self” (Phil. 3:21).<br />
1) The believer in his groaning body eagerly waits for bodily<br />
redemption (Rom. 8:18-23, 30).<br />
2) The believer in his perishing body eagerly awaits for bodily<br />
immortality (I Cor. 15:42-43, 51-53).<br />
(b) Hence, what constant encouragement this hope offers to persevering<br />
Christians in this present life. Goodwin further exhorts:<br />
Whatsoever befalls us, let what will come, what afflictions, what throbs,<br />
what miseries or crosses will come, heaven will make amends for all; God<br />
will be better to thee than all. Put them all in one balance, and God with<br />
<strong>that</strong> glory he will bestow on you in another balance, and he will overweigh<br />
them all, for they are not worthy to be compared to this glory.<br />
This was it <strong>that</strong> made the martyrs run through so many persecutions and<br />
tortures, and <strong>that</strong> with cheerfulness; they took God for their portions; so<br />
they had him, they cared not what became of their bodies. 46<br />
This is confirmed in the case of John Bradford of St. Paul’s Cathedral,<br />
who in 1555 was burned at the stake in Smithfield, London. Kissing a<br />
faggot, he declared to a young fellow-sufferer named Leaf: “Be of good<br />
comfort, brother; for we shall have a merry supper with the Lord this<br />
night.” 47<br />
d. Hence, the Christian progresses from present glory (John 17:22; I Pet. 4:14), to<br />
<strong>that</strong> fullness of glory which he shall embrace when he passes over the river of<br />
death to the presence of Christ, and accompanies his Savior at his second coming<br />
(Ps. 73:24; 84:11; Rom. 5:2; 8:18, 23; II Cor. 4:17; Col. 3:4; I Pet. 5:1, 4, 10).<br />
This then is very much the theme of Bunyan’s The Pilgrim’s Progress, though it is<br />
the fullness of glory to come which is the constant incentive of Christian and his<br />
companions. Consider three incidents:<br />
(1) The shepherds at the Delectable Mountains, by means of a telescope on top<br />
of the hill Clear, enable Christian and Hopeful to be spurred on by faintly<br />
seeing “some of the glory” of the Celestial City ahead. 48<br />
(2) Beulah country finds Christian and Hopeful much closer to the Celestial<br />
City, so <strong>that</strong>, “they had yet a more perfect view thereof; . . . [and] by reason<br />
of the natural glory of the city, and the reflection of the sunbeams upon it,<br />
Christian with desire fell sick; Hopeful also had a fit or two of the same<br />
disease.” 49<br />
47 J. C. Ryle, Five English Reformers, p. 20.<br />
48 Bunyan, Works, III, p. 145.<br />
49 Ibid., p. 162.
THE PERSONALITY OF GOD 239<br />
(3) Having crossed the River of Death, Christian and Hopeful “went in at the<br />
gate [of the Celestial City]: and lo, as they entered, they were transfigured,<br />
and they had raiment put on <strong>that</strong> shone like gold. . . . Now just as the gates<br />
were opened to let in the men, I looked in after them, and behold the city<br />
shone like the sun; the streets also were paved with gold. . . . And after <strong>that</strong>,<br />
they shut up the gates; which when I [Bunyan] had seen I wished myself<br />
among them.” 50<br />
5. The attributed glory of God.<br />
50 Ibid., p. 166.<br />
a. The self-glorification of God in all creation.<br />
(1) Having seen <strong>that</strong> God’s essential glory is reflected and communicated by<br />
varying degrees to all of creation, there is yet <strong>that</strong> reflexive acknowledgment<br />
by creation of His glory which reveals the ultimate purpose for which all<br />
things were made, <strong>that</strong> is God’s attributed or accredited glory (Rom. 11:36).<br />
(2) According to Strong, 51 both Scripture and reason attest to the glory of God<br />
as the principal purpose of creation, as follows:<br />
51 Strong, Systematic Theology, pp. 397-402.<br />
(a) The Word of God declares <strong>that</strong> God’s supreme purpose in creation is<br />
His holy glory exclusive of anything outside of <strong>Him</strong>self.<br />
1) God’s end is in <strong>Him</strong>self (Isa. 48:11; Rom. 11:36; I Cor. 15:28; Col.<br />
1:16 re Christ).<br />
2) God’s end is His own will and pleasure (Eph. 1:5-6).<br />
3) God’s end is His own glory (Is. 43:7; 60:21; 61:3; Luke 2:14).<br />
4) God’s end is in making known His power, wisdom, and holy name<br />
(Ps. 143:11; Ezek. 36:21-22; 39:7; Rom. 9:17, 22-23; Eph. 3:9-10).<br />
(b) Reason declares <strong>that</strong> God’s supreme purpose in creation is His holy<br />
glory exclusive of anything outside of <strong>Him</strong>self.<br />
1) God’s glory is the end <strong>that</strong> alone is attainable.<br />
2) God’s glory is the end <strong>that</strong> is most valuable.<br />
3) God’s glory is the end <strong>that</strong> is most consistent with His unique<br />
independence and absolute sovereignty.<br />
4) God’s glory is the end <strong>that</strong> alone comprehends and secures every<br />
interest in the universe.
240<br />
THE ATTRIBUTES OF GOD<br />
5) God’s glory is the end <strong>that</strong> best suits a consistently moral and holy<br />
universe.<br />
(3) In Edwards’ superb discourse entitled, The End For Which God Created The<br />
World, he concludes:<br />
Thus we see <strong>that</strong> the great end of God’s works, which is so variously expressed<br />
in Scripture, is indeed but one; and this one end is most properly and<br />
comprehensively called, the Glory of God. . . . In the creature’s knowing,<br />
esteeming, loving, rejoicing in, and praising God, the glory of God is both<br />
exhibited and acknowledged; his fullness is received and returned. Here is both<br />
emanation and remanation. The refulgence shines upon and into the creature,<br />
and is reflected back to the luminary. The beams of glory come from God, are<br />
something of God, and are refunded back again to their original. So <strong>that</strong> the<br />
whole world is of God, and in God, and to God; and he is the beginning, and<br />
the middle, and the end. 52<br />
b. The distinctive glorification of God by all creation.<br />
(1) By angelic beings.<br />
(a) Such as the seraphim and heavenly creatures who are particularly<br />
occupied with the praise of God’s holy glory (Isa. 6:1-2; Rev. 4:6-11).<br />
(b) Such as <strong>that</strong> multitude of the heavenly host who glorified God before<br />
the shepherds at the birth of the Savior, Jesus Christ (Luke 2:8-14).<br />
(2) By the inanimate created heavens (Ps. 19:1-6).<br />
(a) The loud proclamation of the silent heavens, vs. 1-4a.<br />
(b) The radiant proclamation of the rising sun, vs. 4b-6.<br />
(3) By the animate creation.<br />
(a) Such as botanical trees (Ps. 148:7, 9; Isa. 55:12-13).<br />
(b) Such as birds, beasts, and cattle (Ps. 84:1-4; 148:7, 10; Isa. 43:20).<br />
(4) By humankind.<br />
52 Edwards, Works, I, pp. 119-20.<br />
(a) Unregenerate, pagan humanity glorifies God (Ps. 76:10), and specifically<br />
with regard to:<br />
1) Pharaoh (Ex. 14:4; Rom. 9:17).<br />
2) Nebuchadnezzar (Dan. 4:34-37).
53 Goodwin, Works, VI, pp. 501-5.<br />
THE PERSONALITY OF GOD 241<br />
3) Darius (Dan. 6:25-28).<br />
4) Cyrus (Isa. 44:28-45:3).<br />
5) Pilate (John 19:11; Acts 4:27-28).<br />
(b) National <strong>Israel</strong> glorifies God (Lev. 10:3; Isa. 49:3; Ezek. 36:2-27).<br />
(c) Regenerate humanity glorifies God (Rom. 15:5-9; I Cor. 6:20; I Pet.<br />
4:11).<br />
1) Thomas Goodwin suggests fifteen ways by which the Christian<br />
ought to glorify God. 53<br />
a) To earnestly desire to know and think much about God is to<br />
glorify <strong>Him</strong> (Ps. 46:10).<br />
b) To admire God is to glorify <strong>Him</strong> (II Thess. 1:10).<br />
c) To speak genuinely about God is to glorify <strong>Him</strong> (Ps. 71:8;<br />
113:3).<br />
d) To ascribe all to God is to glorify <strong>Him</strong> (I Chron. 29:11-12; Ps.<br />
115:1).<br />
e) To suffer for God is to glorify <strong>Him</strong> (I Pet. 4:14-16).<br />
f) To have a heart after God’s image is to glorify <strong>Him</strong> (Matt.<br />
5:16; I Cor. 11:7).<br />
g) To boast in God as our ground of happiness is to glorify <strong>Him</strong><br />
(I Chron. 16:10; Ps. 44:8).<br />
h) To boast in God as our source of fruitful holiness is to glorify<br />
<strong>Him</strong> (John 15:8).<br />
i) To do all things with God chiefly in mind is to glorify <strong>Him</strong><br />
(Rom. 11:36).<br />
j) To do all things for God through Christ our mediator is to<br />
glorify the Father (Phil. 1:11).<br />
k) To repent from sin and turn to God is to glorify <strong>Him</strong> (Rev.<br />
16:9).<br />
l) To call on God in trouble and praise <strong>Him</strong> for deliverance is to<br />
glorify <strong>Him</strong> (Ps. 50:15).
242<br />
THE ATTRIBUTES OF GOD<br />
m) To believe in God with pure faith is to glorify <strong>Him</strong> (Ps. 115:9-<br />
15; Rom. 4:20).<br />
n) To fear God with awe and reverence is to glorify <strong>Him</strong> (Rev.<br />
14:7).<br />
o) To properly fellowship with God’s saints is to glorify <strong>Him</strong><br />
(Lev. 10:3; Ps. 63:2; Isa. 60:7-9).<br />
2) Man also distinctively proclaims the glory of God when he<br />
comprehends Jehovah and His universe in contrast with himself.<br />
a) With respect to man’s humble subjection before God’s<br />
reigning grandeur, he declares the glory of His majesty.<br />
b) With respect to man’s puny smallness before God’s<br />
overwhelming immensity, he declares the glory of His<br />
greatness and magnificence.<br />
c) With respect to man’s appreciation of the beauty of the<br />
universe in contrast with God’s incomparable holy loveliness,<br />
he declares the glory of His delightful splendor.<br />
c. The cyclical glorification of God according to John 17.<br />
(1) A study of the term “glory” in the New Testament, in both its common noun<br />
and verbal forms, reveals <strong>that</strong> this doctrine has distinctive emphasis in John’s<br />
Gospel. Consider the following statistics.<br />
(a) In the four gospels, dovxa, doxa, for “glory,” and doxavzw, doxadzō, for<br />
“I glorify,” are used 80 times, 42 of which occur in John’s Gospel, <strong>that</strong><br />
is more frequently than the three synoptic gospels combined. The most<br />
frequent usage of these terms in the other writings of John is 19 times in<br />
Revelation.<br />
(b) In Paul’s epistles, the greatest frequency of dovxa, doxa, and doxavzw,<br />
doxazō, is 22 times in II Corinthians and 21 times in Romans.<br />
(c) In John’s Gospel, 24 of the 42 instances of dovxa, doxa, and doxavzw,<br />
doxadzō occur in chapters 12-17 inclusive, <strong>that</strong> is with regard to the six<br />
days immediately prior to Jesus’ crucifixion. Further, these words are<br />
used 8 times in John 17, which chapter could aptly be titled, Jesus<br />
Christ’s Glorification Prayer (cf. vs. 1, 4, 5, 10, 22, 24).<br />
(2) In considering God’s essential glory as reflected, communicated, and<br />
acknowledged, no more concise revelation of this truth as a whole can be<br />
found than in John 17. It is common for this chapter to be titled Jesus<br />
Christ’s High Priestly Prayer, since it reveals the Son of God prayerfully<br />
interceding for those disciples who the Father has given to him (John 17:2, 6,<br />
9, 15, 20). Certainly this is a significant truth, yet it falls short of reflecting
THE PERSONALITY OF GOD 243<br />
the ultimate and all-embracing purpose of the glorification of the Father,<br />
which so consumed the Son. In simple terms, the Father glorifies the Son to<br />
the end <strong>that</strong> the Son might glorify the Father. Moreover, the Son<br />
accomplishes this by glorifying the believer to the end <strong>that</strong> the believer might<br />
glorify the Son, and thus glorify the Father. The following diagram illustrates<br />
this cyclical pattern of glorification.<br />
JESUS CHRIST’S GLORIFICATION PRAYER - JOHN 17:1-26<br />
The Son glorifies<br />
the Father through:<br />
the atonement<br />
effected, cf. John<br />
13:31-32; 14:13; 15:8<br />
The believer glorifies<br />
the Son through:<br />
the Word received,<br />
being set apart from<br />
the world, unity<br />
within the world<br />
UNBELIEVER<br />
v. 1b, 4a<br />
FATHER<br />
John 17:1-5<br />
SON<br />
v. 10 John 17:6-26 v. 22<br />
BELIEVER<br />
vs. 15, 18, 21, 23<br />
WORD OF GOD<br />
John 17:17<br />
WORLD SEA<br />
(3) There are three key verses in John 17 <strong>that</strong> together describe the cyclical<br />
nature of the glory of God, and concerning these, the following comments<br />
are helpful.<br />
(a) Verse 1: J. C. Ryle comments:<br />
v. 1a, 5a<br />
The Father glorifies<br />
the Son through:<br />
the atonement<br />
ordained, cf.<br />
John 13:31-32; 16:14<br />
The son glorifies the<br />
believer through:<br />
the Father's name, the<br />
Word of God, the unity of<br />
the Father and Son, the<br />
sanctification of the Son<br />
UNBELIEVER<br />
[Glorify Thy Son . . . glorify Thee]. I think the meaning of this sentence<br />
must be this: Give glory to Thy Son, by carrying <strong>Him</strong> through the cross<br />
and the grave, to a triumphant completion of the work He came to do,<br />
and by placing <strong>Him</strong> at Thy right hand, and highly exalting <strong>Him</strong> above
244<br />
THE ATTRIBUTES OF GOD<br />
every name <strong>that</strong> is named. Do this, in order <strong>that</strong> He may glorify Thee and<br />
Thy attributes. Do this, <strong>that</strong> he may bring fresh glory to Thy holiness,<br />
and justice, and mercy, and faithfulness, and prove to the world <strong>that</strong><br />
Thou art a just God, a holy God, a merciful God, and a God <strong>that</strong> keepeth<br />
His word. My vicarious death and resurrection will prove this, and bring<br />
glory to Thee. Finish the mighty work. Glorify Me, and in so doing<br />
glorify Thyself. Finish Thy work, not least, <strong>that</strong> Thy Son may glorify<br />
Thee by bringing many redeemed souls to heaven, to the glory of Thy<br />
grace. 54<br />
(b) Verse 10: Thomas Manton comments and asks the question: “But what<br />
is it [for the disciple] to glorify Christ? I answer:” 55<br />
1) You will glorify him by faith, <strong>that</strong> is by accepting Christ (I Pet. 2:7)<br />
and presenting Christ (Eph. 3:1).<br />
2) You will glorify him by the holiness of your conversations (Rom.<br />
14:7-8; Gal. 2:20; Phil. 1:21).<br />
3) You will glorify him in your enjoyment of such privileges as your<br />
justification, sanctification, and glorification (I Cor. 3:22-23).<br />
4) You will glorify him by living and suffering for the advancement of<br />
his interest and kingdom (Acts 5:41; II Cor. 5:13; Phil. 1:29).<br />
5) You will glorify him by being zealous for his household and<br />
commandments (John 15:14, 17).<br />
6) You will glorify him by taking time to admire his person and the<br />
fulness of his redemption so as to be ravished of heart (I Cor. 2:2;<br />
Rev. 4:10, 11; 5:8).<br />
(c) Verse 22: Again Thomas Manton comments:<br />
Our glory for substance is the same <strong>that</strong> Christ’s is. In degree there is a<br />
difference, according to the difference <strong>that</strong> is between head and members.<br />
The head weareth the crown and badge of honor, and the eldest son had<br />
a double portion. So doth Christ excel in degrees of everlasting glory, but<br />
the substance is the same; therefore we are said to be ‘co-heirs with<br />
Christ,’ and ‘to be glorified with Christ’ (Rom. 8:17). . . . Christ’s coming<br />
doth not eclipse, but perfect our glory; the more near Christ is, the more<br />
we shine. 56<br />
(4) By way of application, when the doctrine of the glory of God lays hold of a<br />
child of God, he is transported from mediocre religious commitment to a<br />
consuming passion <strong>that</strong> is always dominated by a God-centeredness <strong>that</strong> has<br />
at the same time displaced man-centeredness. A true vision of God enables<br />
54 J. C. Ryle, Expository Thoughts On John, III, p. 195.<br />
55 Manton, Works, X, pp. 262-7.<br />
56 Ibid., XI, p. 57.
THE PERSONALITY OF GOD 245<br />
man to see himself in right perspective, yet in losing sight of himself in the<br />
face of God’s holy radiance, he finds <strong>that</strong> his former frustrated quest for<br />
fulfillment now finds satisfaction. In other words, in losing sight of ourselves,<br />
we find ourselves in the absorbing contemplation and enjoyment of the glory<br />
of God. Here is the answer to human happiness, and at the same time the<br />
reason why so many do not obtain it.
A. INTRODUCTION<br />
CHAPTER XIII<br />
CONCLUSION<br />
What ought to be the outcome of a serious study of the Bible concerning the character of<br />
God? Undoubtedly such a quest <strong>should</strong> be deeply effecting in the sense <strong>that</strong>,<br />
The fear of the LORD is the beginning of wisdom,<br />
And the knowledge of the Holy One is understanding. (Prov. 9:10) 1<br />
Yet supremely, such wisdom/understanding, by its very biblical nature, <strong>should</strong> inevitably<br />
lead to true praise and worship in its highest form.<br />
Praise the Lord in song, for He has done excellent things;<br />
Let this be known throughout the earth.<br />
Cry aloud and shout for joy, O inhabitant of Zion,<br />
For great in your midst is the Holy One of <strong>Israel</strong> (Isa, 12:5-60<br />
In other words, the right understanding of God obtained, through His self-revelation, is, to<br />
use Jonathan Edwards’ terminology, to be refunded back via the creature by means of<br />
heartfelt adoration.<br />
On the other hand, to study the being of God in a detached and impersonal sense is surely to<br />
be guilty of one of the most irreverent pursuits possible. A secular and profane regard for<br />
God does not have to involve the explicit taking of His name in vain, or even open<br />
blasphemy. All <strong>that</strong> is required is the cool, detached consideration of God’s character <strong>that</strong><br />
results in indifference and apathy; such is one of the great snares <strong>that</strong> is involved in the<br />
academic study of Bible truth. Here can be found irreverence at its most sophisticated level,<br />
for while the truth about God may be rightly comprehended cognitively speaking, yet God is<br />
nevertheless given a slap in the face, so to speak, because the student refuses to bow,<br />
acknowledge, and worship.<br />
However, because the reverent study of Jehovah/Yahweh is the highest pursuit for man to<br />
aspire to in terms of a hoped for embrace of ultimate truth, the authentic believer in God<br />
pursues this revelation of <strong>Him</strong>self because He not only wants to comprehend the reality of<br />
this great Being, but also embrace it with the total commitment of his soul, whatever the<br />
consequences may be. Herein lies the distinctive attitude <strong>that</strong> the biblical Christian <strong>should</strong><br />
manifest. He is distinguished by the mature, vital, experiential knowledge of God <strong>that</strong><br />
comes, first according to His own revelation, second as a result of passionate pursuit for<br />
God, third through the faith embrace of redemption mediated through Jesus Christ, and<br />
fourth by means of resultant intimate union with this Son of God. All four factors, in this<br />
order, are indispensable for the true Christian insofar as his understanding of the Holy One<br />
of <strong>Israel</strong> is concerned.<br />
1 The synonymous parallelism in this verse equates “fear” with “knowledge,” the “LORD” with the “Holy<br />
One,” and “wisdom” with “understanding.” The Hebrew myvidoq], quadoshim, for “Holy One,” being plural,<br />
may find later expression in the thrice holy God of Isaiah 6:3 and Revelation 4:8.
CONCLUSION 247<br />
So throughout the corridors of Bible and church history, the choicest of saints have<br />
manifested true piety at the level of their comprehensive reverence and love for God,<br />
expressed not in some glib fashion, but rather by means of fervently expressed, heartfelt<br />
devotion <strong>that</strong> enters into the sheer wonder and glory of God’s character.<br />
1. Some encouraging examples from human history.<br />
a. The knowledge of God according to Job.<br />
Suffering Job has strenuously maintained his innocence, in terms of the charges of<br />
guilt by his self-righteous condemning friends, to the point where he implicitly<br />
charges God with complicity (Job 40:8). So God responds with a revelation of His<br />
greatness <strong>that</strong> is both humbling and mouth-stopping (Job 38:1-40:2; 40:6-41:34).<br />
Specifically, God reveals <strong>Him</strong>self as sovereign over inanimate and animate<br />
creation. More to the point, as the creator of “Behemoth” (40:15) and<br />
“Leviathan” (41:1), “Who then is he <strong>that</strong> can stand before Me? Who has given to<br />
Me <strong>that</strong> I <strong>should</strong> repay him?” (41:10-11). As a result Job’s self-defensive spirit<br />
gives way to a mood of profound humiliation and quiet subjection. Thus he<br />
confesses: “Behold, I am insignificant; what can I reply to You? I lay my hand on<br />
my mouth. Once I have spoken, and I will not answer; even twice, and I will add<br />
no more. . . . I have heard of You by the hearing of the ear; but now my eye sees<br />
You; therefore I retract, and I repent in dust and ashes” (Job 40:4-5; 42:5-6).<br />
While Job does not appear to have received an explanation as to his prolonged<br />
suffering, nevertheless it was a profound confrontation with God, particularly His<br />
majesty, sovereignty, and infinite wisdom (37:22-23; 40:9-10), <strong>that</strong> led to<br />
submissive rest in his soul and consequent blessing.<br />
b. The knowledge of God according to Ezekiel.<br />
In Ezekiel 1:28, cf. 3:23, the prophet declares, after a remarkable encounter with<br />
God, “Such was the appearance of the likeness of the glory of the LORD. And<br />
when I saw it, I fell on my face and heard a voice speaking.” But what exactly was<br />
this revelation of God’s glory revealed in vs. 4-28? It is a theophany <strong>that</strong><br />
commences with a distant appearance, “a storm wind coming from the north, a<br />
great cloud with fire flashing forth continually and a bright light around it, and in<br />
its midst something like glowing metal in the midst of the fire,” v. 4. Then appear<br />
four distinctively faced living creatures, perhaps representative of the revelation of<br />
Jesus Christ in the four gospels, in the midst of which was bright fire and flashing<br />
lightening, vs. 5-14. The creatures are then described as being posted at the four<br />
sides of the chariot of the Lord with its jewel-like, bi-directional wheels, vs. 15-21.<br />
Over the four living creatures is a crystal platform, above which is a radiant<br />
throne, vs. 22-26a. And on the throne is “a figure with the appearance of a man.<br />
Then I noticed from the outward appearance of His loins and upward something<br />
like glowing metal <strong>that</strong> looked like fire all around within it, and from the<br />
appearance of his loins downward I saw something like fire; and there was a<br />
radiance around <strong>Him</strong>. As the appearance of the rainbow in the clouds on a rainy<br />
day, so was the appearance of the surrounding radiance,” vs. 26b-28a. Not<br />
surprisingly, when the Apostle John was confronted with the “Son of Man” in a<br />
similar manifestation of dazzling glory, he “fell at His feet like a dead man” (Rev.<br />
1:12-18). Such an encounter with the full glory of God, even as Paul experienced
248<br />
THE ATTRIBUTES OF GOD<br />
on the Damascus road (Acts 9:3-5; 22:6-11; 26:12-15), inevitably results in<br />
responses of profound unworthiness, total submission, and speechless praise.<br />
c. The knowledge of God according to John Calvin.<br />
At the commencement of his Institutes of the Christian Religion, Calvin’s<br />
doctrinal starting point is “The Knowledge of God” as Creator and Redeemer.<br />
However such understanding is never to be divorced from personal encounter.<br />
What help is it, in short, to know a God with whom we have nothing to do? Rather,<br />
our knowledge <strong>should</strong> serve first to teach us fear and reverence; secondly, with it as<br />
our guide and teacher, we <strong>should</strong> learn to seek every good from him, and having<br />
received it, to credit it to his account. For how can the thought of God penetrate<br />
your mind without your realizing immediately <strong>that</strong>, since you are his handiwork,<br />
you have been made over and bound to his command by right of creation, <strong>that</strong> you<br />
owe your life to him?—<strong>that</strong> whatever you undertake, whatever you do, ought to be<br />
ascribed to him? If this be so, it now assuredly follows <strong>that</strong> your life is wickedly<br />
corrupt unless it be disposed to his service, seeing <strong>that</strong> his will ought for us to be the<br />
law by which we live. Again, you cannot behold him clearly unless you acknowledge<br />
him to be the fountainhead and source of every good. From this too would arise the<br />
desire to cleave to him and trust in him, but for the fact <strong>that</strong> man’s depravity seduces<br />
his mind from rightly seeking him.<br />
For, to begin with, the pious mind does not dream up for itself any god it<br />
pleases, but contemplates the one and only true God. And it does not attach to him<br />
whatever it pleases, but is content to hold him to be as he manifests himself;<br />
furthermore, the mind always exercises the utmost diligence and care not to wander<br />
astray, or rashly and boldly to go beyond his will. It thus recognizes God because it<br />
knows <strong>that</strong> he governs all things; and trusts <strong>that</strong> he is its guide and protector,<br />
therefore giving itself over completely to trust in him. Because it understands him to<br />
be the Author of every good, if anything oppresses, if anything is lacking,<br />
immediately it betakes itself to his protection, waiting for help from him. Because it<br />
is persuaded <strong>that</strong> he is good and merciful, it reposes in him with perfect trust, and<br />
doubts not <strong>that</strong> in his loving-kindness a remedy will be provided for all its ills.<br />
Because it acknowledges him as Lord and Father, the pious mind also deems it meet<br />
and right to observe his authority in all things, reverence his majesty, take care to<br />
advance his glory, and <strong>obey</strong> his commandments. Because it sees him to be a<br />
righteous judge, armed with severity to punish wickedness, it ever holds his<br />
judgment seat before its gaze, and through fear of him restrains itself from<br />
provoking his anger. And yet it is not so terrified by the awareness of his judgment<br />
as to wish to withdraw, even if some way of escape were open. But it embraces him<br />
no less as punished of the wicked than as benefactor of the pious. For the pious<br />
mind realizes <strong>that</strong> the punishment of the impious and wicked and the reward of life<br />
eternal for the righteous equally pertains to God’s glory. Besides, this mind restrains<br />
itself from sinning, not out of dread of punishment alone; but, because it loves and<br />
reveres God as Father, it worships and adores him as Lord. Even if there were no<br />
hell, it would still shudder at offending him alone.<br />
Here indeed is pure and real religion: faith so joined with an earnest fear of<br />
God <strong>that</strong> this fear also embraces willing reverence, and carries with it such legitimate<br />
worship as is prescribed in the law. And we ought to note this fact even more<br />
diligently: all men have a vague general veneration of God, but very few really<br />
reverence him; and wherever there is great ostentation in ceremonies, sincerity of<br />
heart is rare indeed. 2<br />
2 John Calvin, Institutes of the Christian Religion, I, II, 2.
CONCLUSION 249<br />
d. The knowledge of God according to Stephen Charnock.<br />
Of Charnock’s premier work The Existence and Attributes of God, the original<br />
editors, Edward Veel and Richard Adams, rightly declare: “In a word, he handles<br />
the great truths of the gospel with <strong>that</strong> perspicuity, gravity, and majesty which<br />
best becomes the oracles of God; and we have reason to believe, <strong>that</strong> no judicious<br />
and unbiased reader but will acknowledge this to be incomparably the best<br />
practical treatise the world ever saw in English upon this subject.” 3<br />
Complementary to this major treatise are A Discourse of the Knowledge of God<br />
and A Discourse of the Knowledge of God in Christ, based upon John 17:3,<br />
which well reflect the author’s constant concern for profundity of thought <strong>that</strong><br />
leads to discernment in application.<br />
To know a living God with a dead heart is at best but a carnal knowledge, a dead<br />
knowledge, unsuitable to a living object, which calls for lively actions. . . . Such a<br />
knowledge [with a living heart], which ravisheth the mind, quickens the prayers,<br />
seasons the converse, and fortifies against temptations. Such a knowledge as wraps<br />
up the soul in admiration, spirits the will to operation, allures it with a close union<br />
with the truth discovered, till it be like a leaven working in the will, and shaping the<br />
whole man according to its own mold. The fixing our eye on God by a spiritual<br />
knowledge derives a tincture from him, dyeing our souls into his own likeness; if the<br />
life doth not differ from <strong>that</strong> of an infidel, the knowledge, though as high as an<br />
angel’s, is no more saving than <strong>that</strong> of a devil.<br />
Try your knowledge of God by your affections to him. What strong desires are<br />
there for the enjoyment of God and Christ; what delight in approaches to him; what<br />
propensities of the heart in spiritual duties? Do they spring from affection, or move<br />
by the fears and jerks of conscience? Doth the knowledge of Christ in his mediation,<br />
natures, offices, as the only remedy for our lost souls, kindle desires, holy affections,<br />
unexpressible heart-breakings for him, as we find David’s heart often flying up upon<br />
this wing? Is there a love to God rising out of a sense of his love to lost man? God<br />
cannot be known as an infinite, and unbounded, and outflowing goodness without a<br />
flight of our affections to him. It is as impossible <strong>that</strong> a good spiritually known<br />
<strong>should</strong> not be beloved, as <strong>that</strong> any good <strong>should</strong> be beloved <strong>that</strong> is not known. Every<br />
common witness of God in the works of creation “fills the heart with gladness”<br />
(Acts 14:16-17), much more every spiritual witness of God in the work of<br />
redemption apprehended by the soul.<br />
Try yourselves whether you have the knowledge of God or no; try it not so<br />
much by the notions you have of God and his truth as by the operation of it, and the<br />
draught [deep supply] of the perfections of God in your own souls. The greatest<br />
heads have often had the worst hearts. . . . When we cast our eyes upon God, let us<br />
reflect upon ourselves, and see whether the temper of our hearts answer the notions<br />
in our heads. Can any man say, I know God to be merciful, and I have an imitation<br />
of it; God is holy, and I have a draught of it; God is omniscient, and I have a deep<br />
sense of it in my actions; God hath a sovereign dominion, and I have an obedient<br />
frame; God is true in his word, and I have a sincerity answering to divine truth, a<br />
faith in his promises, a fear in his threatenings; there are some lineaments<br />
[characteristics] in my heart answering in some measure to the perfections of my<br />
Creator. 4<br />
3 Stephen Charnock, The Works of Stephen Charnock, I, p. 125.<br />
4 Ibid., IV, pp. 18-19, 48-49, 84-85.
250<br />
THE ATTRIBUTES OF GOD<br />
e. The knowledge of God according to Jonathan Edwards.<br />
Overall, it is abundantly clear <strong>that</strong> Jonathan Edwards’ was passionately<br />
theocentric in his life and ministry. Thus he writes <strong>that</strong>, “it is evident, <strong>that</strong> true<br />
virtue must chiefly consist in LOVE TO GOD; the Being of beings, infinitely the<br />
greatest and best.” 5 His Religious Affections is emphatic <strong>that</strong> love of God, his<br />
being or character, <strong>should</strong> be the great interest of the believer.<br />
The divine excellency of God, and of Jesus Christ, the word of God, his works,<br />
ways, &c. is the primary reason why a true saint loves these things [love, affections];<br />
and not any supposed interest <strong>that</strong> he has in them, or any conceived benefit <strong>that</strong> he<br />
has received or shall receive from them.<br />
. . . This infinite excellency of the divine nature, as it is in itself, is the true<br />
ground of all <strong>that</strong> is good in God in any respect; but how can a man truly love God,<br />
without loving him for <strong>that</strong> excellency, which is the foundation of all <strong>that</strong> is good or<br />
desirable in him? They whose affection to God is founded first on his profitableness<br />
to them, begin at the wrong end; they regard God only for the utmost limit of the<br />
stream of divine good, where it touches them, and reaches their interest. They have<br />
no respect to <strong>that</strong> infinite glory of God’s nature, which is the original good, and true<br />
fountain of all good, and of loveliness of every kind.<br />
. . . In a gracious attitude, men are affected with the attribute of God’s<br />
goodness and free grace, not only as they are concerned in it, or as it affects their<br />
interest, but as a part of the glory and beauty of God’s nature. . . . A true saint,<br />
when in the enjoyment of true discoveries of the sweet glory of God and Christ, has<br />
his mind too much captivated and engaged by what he views without [outside of]<br />
himself, to stand at <strong>that</strong> time to view himself, and his own attainments. 6<br />
f. The knowledge of God according to C. H. Spurgeon.<br />
While recollecting Spurgeon’s reverent exuberance at the heartfelt knowledge of<br />
God, expressed on page 18, further consider this same preacher’s exaltation, when<br />
musing on vacation, concerning God’s greatness with regard to Psalm 8:1.<br />
How excellent is thy name! No words can express <strong>that</strong> excellency; and therefore it is<br />
left as a note of exclamation. The very name of Jehovah is excellent, what must his<br />
person be. Note the fact <strong>that</strong> even the heavens cannot contain his glory, it is set<br />
above the heavens, since it is and ever must be too great for the creature to express.<br />
When wandering amid the Alps, we felt the Lord was infinitely greater than all his<br />
grandest works, and under <strong>that</strong> feeling we roughly wrote these few lines:<br />
Yet in all these how great soe’er they be,<br />
We see not <strong>Him</strong>. The glass is all too dense<br />
And dark, or else our earthborn eyes too dim.<br />
Yon Alps, <strong>that</strong> lift their heads above the clouds<br />
And hold familiar discourse with the stars,<br />
Are dust, at which the balance trembleth not,<br />
Compared with His divine immensity.<br />
The snow-crown’d summits fail to set <strong>Him</strong> forth,<br />
Who dwelleth in Eternity, and bears<br />
Alone, the name of High and Lofty One.<br />
5 Jonathan Edwards, The Works Of Jonathan Edwards, I, p. 125.<br />
6 Ibid., pp. 275, 277, 278.
CONCLUSION 251<br />
Depths unfathomed are too shallow to express<br />
The wisdom and the knowledge of the Lord.<br />
The mirror of the creatures has no space<br />
To bear the image of the Infinite.<br />
’Tis true the Lord hath fairly writ his name,<br />
And set his seal upon creation’s brow.<br />
But as the skillful potter much excels<br />
The vessel which he fashions on the wheel,<br />
E’en so, but in proportion greater far,<br />
Jehovah’s self transcends his noblest works.<br />
Earth’s ponderous wheels would break, her axles snap,<br />
If freighted with the load of Deity.<br />
Space is too narrow for the Eternal’s rest,<br />
And time to short a footstool for his throne.<br />
E’en avalanche and thunder lack a voice,<br />
To utter the full volume of his praise.<br />
How then can I declare him? Where are words<br />
With which my glowing tongue may speak his name?<br />
Silent I bow, and humbly I adore. 7<br />
This challenges us also to think more deeply concerning the vital role of serious<br />
reflection on the character of God. Here Spurgeon relates how an excursion into a<br />
mountainous region of Europe stimulated his faculty of meditation. His mind was<br />
exercised to such a degree <strong>that</strong> he was constrained to give poetic expression to his<br />
inner contemplations. Of course Spurgeon was not so influenced by our news-bite<br />
culture <strong>that</strong> encourages rapid comprehension of editorial vignettes and video clips.<br />
However, here is exposed our poverty in these modern times. There can be no<br />
condensed learning of God; the very thought is an insult to His transcendent<br />
majesty. Rather we have to learn, from the likes of Spurgeon, what it is to slow<br />
down and meditate on the truth of His Being, to ruminate over, to ingest and<br />
digest the revelations concerning His holy character, to wonder overwhelmingly,<br />
to “be still [cease striving] and know <strong>that</strong> I am God” (Ps. 46:10).<br />
2. Some discouraging examples from human history.<br />
In the realm of the academic consideration of the character God, <strong>that</strong> often maintains a<br />
close alliance with speculative philosophy, there is a vast amount of literature <strong>that</strong> will<br />
stimulate the intellect without in any way challenging the soul to respond with heartfelt<br />
submission and worship. One such example, <strong>that</strong> certainly ought not to be considered<br />
radical, is a semi-classic work of this century by E. L. Mascall, He Who Is – A Study In<br />
Traditional Theism. Notwithstanding the author’s claim <strong>that</strong> his purpose is purely<br />
academic, which excuse is supposed to placate the Almighty in terms of an attitude of<br />
detachment, yet in 205 pages there are references to only twelve passages of Scripture,<br />
while copious notes refer to Aristotle, Augustine, Thomas Aquinas, Descartes, Kant,<br />
Bertrand Russell, Barth, etc. 8<br />
7 C. H. Spurgeon, The Treasury of David, I, p. 89.<br />
88 E. L. Mascall, a Catholic priest and university lecturer in the Philosophy of Religion, upholds “traditional<br />
theism” which he insightfully describes as follows: “The traditional approach [in the comprehension of God]<br />
judges man by the measure of God, the ‘modern’ approach at least tends to judge God by the measure of<br />
man. The famous Aberdonian epitath-
252<br />
THE ATTRIBUTES OF GOD<br />
More recently, evangelical Ronald H. Nash in his The Concept Of God – An<br />
Explanation Of Contemporary Difficulties With The Attributes Of God, like Mascall,<br />
expresses a similar excuse <strong>that</strong>, “these reflections about God will probably not inspire<br />
much in the way of reverence or personal piety.” 9 Not surprisingly, in 106 pages this<br />
author does not make so much as one reference to a supporting verse or an exegeted<br />
passage of Scripture! Again, Aristotle, Augustine, Anselm, and Thomas Aquinas receive<br />
fulsome attention, and to be honest, who along with Charnock would ever think to<br />
deny their consideration. But when wrestling with the attributes of God and many of<br />
the problems related to His being leads to an ever so slight patronage at best of<br />
Scripture, then there is something radically wrong <strong>that</strong> only a return to the precedence<br />
of the Word of God can remedy.<br />
3. Some consideration of the parched contemporary scene.<br />
D. A. Carson has written concerning “The Urgent Need of the Church” by first<br />
summarizing a variety of matters <strong>that</strong> seriously interest Christians at the<br />
commencement of this twenty-first century. These include sexual immorality, AIDS,<br />
violence, abortion, corporate corruption, acquisitiveness, and materialism, <strong>that</strong><br />
necessitate evangelism, church planting, ethnic missionary outreach, etc. Nevertheless,<br />
“the evangelism <strong>that</strong> has dominated much of the Western world—does not seem<br />
powerful enough to address our declension. Perhaps what we most urgently need, then,<br />
is disciplined, biblical thinking. We need more Bible colleges and seminaries, more<br />
theologians, more lay training, more expository preaching” 10 However, as important as<br />
these remedial items are, Carson further explains <strong>that</strong>,<br />
[t]he one thing we most urgently need in Western Christendom is a deeper knowledge of<br />
God. We need to know God better. When it comes to knowing God, we are a culture of<br />
the spiritually stunted. So much of our religion is packaged to address our felt needs—and<br />
these are almost uniformly anchored in our pursuit of our own happiness and fulfillment.<br />
God simply becomes the Great Being who, potentially at least, meets our needs and fulfills<br />
our aspirations. We think rather little of what he is like, what he expects of us, what he<br />
seeks in us. We are not captured by his holiness and his love; his thoughts and words<br />
capture too little of our imagination, too little of our discourse, too few of our priorities.<br />
In the biblical view of things, a deeper knowledge of God brings with it massive<br />
improvement in the other areas mentioned: purity, integrity, evangelistic effectiveness,<br />
better study of Scripture, improved private and corporate worship, and much more. But if<br />
we seek these things without passionately desiring a deeper knowledge of God, we are<br />
selfishly running after God’s blessing without running after him. 11<br />
‘Here lie I, Martin Elginbrodde;<br />
Ha’e mercy o’ my soul, Lord God,<br />
As I would do, were I Lord God<br />
And ye were Martin Elginbrodde’-<br />
puts in a nutshell the anthropocentrism of this type of thought. How different in effect is the ejaculation<br />
attributed to St. Augustine: ‘O my God, if I were God and thou Augustine, I would wish <strong>that</strong> thou wert God<br />
and I Augustine.’” He Who Is, A Study In Traditional Theism, p. 196.<br />
9 Ronald H. Nash, The Concept Of God - An Explanation Of Contemporary Difficulties With The Attributes<br />
Of God, p. 10.<br />
10 D. A. Carson, A Call to Spiritual Reformation, p. 15.<br />
11 Ibid., pp. 15-16.
CONCLUSION 253<br />
Hence, the overall concern of this study manual is <strong>that</strong>, in spite of the activism and<br />
finely honed methodology of modern evangelicalism, there is in reality only a veneer<br />
thin exterior of biblical Christianity <strong>that</strong> betrays a foundational weakness of immense<br />
proportions. When the lives of the greatest saints are studied, one matter <strong>that</strong> stands<br />
out above all else is the frequently noted characteristic <strong>that</strong>, quite apart from their<br />
biblical orthodoxy, they were known to have “something of God about them,” some<br />
indefinable aura <strong>that</strong> marked them out as having drawn close to God, in a manner <strong>that</strong><br />
may be likened to Moses’ encounter on Mt. Sinai. Such a transforming experience<br />
results from learning more profoundly about God, and the consequent holy glow is not<br />
so easily shrouded.<br />
This was the case when the sons of <strong>Israel</strong> were surprised at the shining appearance of<br />
Moses’ face when he descended from intimate fellowship with God (Ex. 34:29-30). So<br />
<strong>that</strong> for we Christians who claim to have been reconciled to God, whatever resultant<br />
manifestation might ensue, whether it be a trembling and shudder of the soul, a state of<br />
blissful composure and rest, a quiet and holy spirit, or an eruption of joyful praise, yet<br />
above all else a quality of godliness <strong>should</strong> be discernable to all who converse and<br />
interact with us. Such an evident knowledge of the triune God, substantiated even by a<br />
watching fallen human race, is the fervent prayer of Jesus Christ for his disciples when,<br />
in interceding with the Father, he is desirous “<strong>that</strong> they also may be in Us [the Father<br />
and the Son]; <strong>that</strong> the world may believe <strong>that</strong> Thou didst send Me” (John 17:21).<br />
Yet today, the spiritual poverty in godliness of professing evangelical Christians is such<br />
<strong>that</strong> we seem clothed more in tissue thin, scanty, tawdry religious garments rather than<br />
the distinctive, rich, and pure robes of God’s righteousness, imputed and imparted.<br />
After all, <strong>should</strong> not imputed righteousness produce a certain resonance and glow of<br />
godliness? Thus Sinclair Ferguson well describes our sorry plight as follows:<br />
When we look back on what the masters of the spiritual life have written and said, it is<br />
hard to escape the conclusion <strong>that</strong> we have been the victim of a confidence trick in our<br />
century. Over the past few decades, the evangelical church has been gripped by a series of<br />
issues and concerns <strong>that</strong> have been of marginal, or at best of secondary importance.<br />
Conferences, seminars, and books on a whole series of issues of ‘vital concerns’ have<br />
dominated center stage and determined the agenda in many churches and for many<br />
individual Christians. But strikingly absent has been concentration on God himself.<br />
Indeed, on the rare occasions when this absence has not been the case, we have sat up to<br />
take notice as though something out of the ordinary were being said! What has happened,<br />
in effect, is <strong>that</strong> we have redefined the Christian life and the meaning of eternal life in<br />
terms of any number of particular issues. We have not listened to the insistent voice of<br />
Jesus Christ telling us <strong>that</strong> it means the knowledge of God [John 17:3; I John 5:11, 20]. 12<br />
It is for this reason we return to Stephen Charnock since he remains supreme as the<br />
master teacher concerning the attributes of God, notwithstanding his seventeenth<br />
century style. While nobody could charge him with having a lack of fine reasoning<br />
skills and philosophic insight, yet his priority for a reverent and exhaustive exposition<br />
of Holy Scripture is accompanied with penetrating practical application <strong>that</strong> results in<br />
both truly awesome regard for God’s being and a humbling conviction of one’s present<br />
ignorance in this realm. As an example of his classic Puritan manner, and apart from<br />
his extensive Existence And Attributes Of God, again consider the complementary A<br />
Discourse Of The Knowledge Of God and A Discourse Of The Knowledge of God in<br />
12 Sinclair B. Ferguson, A Heart For God, pp. 4-5.
254<br />
THE ATTRIBUTES OF GOD<br />
Christ, 13 consisting of 161 pages which, although slightly prolix according to a style<br />
acceptable during the seventeenth century, yet are without equal in their breadth and<br />
depth of spiritual substance, and as a consequence are profoundly rewarding to the<br />
determined student. Both of these discourses, according to Charnock’s customary<br />
method, are first based upon careful exegesis of John 17:3, followed by a wider<br />
doctrinal application and extensive practical conclusion. Consider the following<br />
representative examples.<br />
Ignorance of God is the cause of all sin in the world. This is the fountain of all the sin <strong>that</strong><br />
ever was; of the first sin (II Cor. 11:3). . . . Therefore daily endeavor to increase in the<br />
knowledge of God. Our main work in the world is to increase in the knowledge of sin,<br />
<strong>that</strong> we may more vehemently detest it; and the knowledge of God, <strong>that</strong> we may more<br />
closely embrace him and resign up ourselves to him. . . . There can be no growth in grace<br />
without an increase in the knowledge of God. God is the object of grace, and the object<br />
must be known before any act upon it can be exercised; and as the object is cleared, the<br />
acts about it are more vigorous. There may be indeed a knowledge without grace; but<br />
there can be no increase of grace without an increase of knowledge, as the heat of the fire<br />
cannot be made more intense without a supply of fuel.<br />
The discovery of God was the great end of Christ’s appearance upon the earth, his<br />
office. He was to declare things “hid from the foundation of the world” (Matt. 13:35); to<br />
unfold the mysteries and secret counsels of God, and remove the shades and veils between<br />
him and the understandings of men, and reveal things which God never revealed before. . .<br />
. The knowledge of Christ is urged in Scripture, not as the ultimate term of our<br />
knowledge, but as the medium of our knowledge of God; for the term mediator, and the<br />
office of prophet, evidence this. . . . We are to know Christ, as he is the only person<br />
appointed to direct us to the knowledge of God; therefore, though Moses and Elias were<br />
with him upon the mount of transfiguration, i.e. though the law and the prophets pointed<br />
to Christ and declared something of God, yet we are ordered by the voice of God to hear<br />
him only, as the great instructor of the world: “This is my beloved Son, in whom I am<br />
well pleased: hear ye him” (Matt. 17:5). 14<br />
However, if we as professing Christians have difficulties or questions concerning the<br />
nature of God, then what type of wisdom is it <strong>that</strong> gives greater attention to human<br />
opinion, however sanctified or learned it may be, than <strong>that</strong> of God’s own objective<br />
revelation of <strong>Him</strong>self? In this area of the study of God’s attributes, as with other<br />
Christian doctrines, there is always a real danger <strong>that</strong> we will become gradually<br />
seduced, though quite imperceptibly, by historic movements and the speculations of<br />
well-meaning men <strong>that</strong> yet are subject, like ourselves, to human fallibility and sinful<br />
bias. Hence, we can become so fascinated and enticed by human opinion about the<br />
nature of God, indeed so full of notions of certain prominent men, <strong>that</strong> secular,<br />
humanistic, philosophically derived concepts are imported into our appreciation of His<br />
glorious Being. The result is <strong>that</strong> God can gradually become a human projection, a<br />
finite self-extension into the infinite, rather than Jehovah’s self-revelation from heaven.<br />
Of course this was the theory of the German materialist philosopher, Ludwig<br />
Feuerbach, who in his The Essence Of Christianity, proposed <strong>that</strong>, “religion has its<br />
origin in man’s wish, it is a product of man’s wishful thinking. As man’s wishes are, so<br />
are his gods.” 15 Indeed, to the degree <strong>that</strong> man arrives at notions of God via<br />
13 Charnock, Works, IV, pp. 3-163.<br />
14 Ibid., pp. 77, 87-88, 133.<br />
15 Otto W. Heick, A History Of Christian Thought, II, p. 197. Consider a similar analysis: “Feuerbach accepts<br />
the classical attributes which are found in the literature of the [Christian] tradition. Love, justice, and
CONCLUSION 255<br />
speculative, subjective, skeptical liberal theology, in which environment Feuerbach was<br />
steeped, then of course he was correct. For as Lord [Francis] Bacon declared:<br />
“Rationalists are like spiders, they spin all out of their own bowels. 16<br />
When arrogant human reason confronts transcendent truth, especially with regard to<br />
the Bible and the nature of its holy and infinite God, then it may be likened to<br />
Alexander the Great’s legendary encounter with the Gordion knot in Asia Minor.<br />
When the Greek king of Macedon could not unravel the mysteriously intertwined cord<br />
<strong>that</strong> showed no loose ends, in frustration he drew his sword and divided the knot by<br />
force. 17 So when finite man attempts to assert himself over the infinite God of<br />
Scripture, in vainly attempting to unlock this Mystery, he employs vaunted autonomy<br />
and the force of reason to destroy God!<br />
But for the Christian who yields to God’s revelation of <strong>Him</strong>self in Scripture as<br />
impeccable truth <strong>that</strong> is outside and over him, rather than peccable conjecture <strong>that</strong> is<br />
under and subject to him, then Feuerbach was fundamentally wrong. And no doubt it<br />
was for this reason <strong>that</strong> Paul wrote: “See to it <strong>that</strong> no one takes you captive through<br />
philosophy and empty deception, according to the tradition of men, according to the<br />
elementary principles of the world, rather than according to Christ” (Col. 2:8). We<br />
need to remember <strong>that</strong>, “God was well-pleased through the foolishness of the message<br />
preached [revelation] to save those who believe” (I Cor. 1:21). Hence, our great need at<br />
the moment is not simply a systematic understanding of God’s perfections, but much<br />
more a constant expository unveiling of the glories of God <strong>that</strong> does justice to His<br />
whole person according to the analogy of faith, or the proportion of emphasis in the<br />
Bible. We need twentieth century preachers who passionately embrace Charnock’s<br />
emphasis and method, though quite apart from his antiquated style, because they have,<br />
to borrow R. C. Sproul’s title, One Holy Passion – The Consuming Thirst To Know<br />
God. 18 But further, we also need congregations, sufficiently serious in their desire to<br />
know God, who encourage their pastors to satisfy the deep thirst of their souls, instead<br />
of opposing preaching and teaching ministry <strong>that</strong> in fact challenges superficiality and<br />
deep-rooted carnality.<br />
personality, for example, can legitimately be attributed to God. Indeed, all the attributes which describe<br />
human nature can be applied to God insofar as God is nothing else than human nature freed from its<br />
individual limitations. All the attributes of the human nature ipso facto become attributes of the divine<br />
nature.” Frank N. Magill, ed., Masterpieces Of Christian Literature In Summary Form, p. 698. It is<br />
significant <strong>that</strong> a synthesis of Hegel and Feuerbach by Karl Marx known as dialectical materialism became,<br />
not surprisingly, the atheistic root of atheistic communism.<br />
16 Lord [Francis] Bacon, cited by John F. Hurst, History Of Rationalism, p. vii.<br />
17 J. B. Bury, A History Of Greece, p. 756. According to an oracle, it was said <strong>that</strong> whoever unraveled the knot<br />
would rule over Asia. Alexander’s questionable fulfillment was indeed followed by his rule over Asia, though<br />
he suddenly died at the age of 32 at the peak of his military career as the result of a fever <strong>that</strong> followed a<br />
drunken feast.<br />
18 R. C. Sproul, One Holy Passion, 185 pp. Here is an easy-to-read introduction to the attributes of God written<br />
in the modern idiom by an infectiously enthusiastic evangelical theologian.
256<br />
THE ATTRIBUTES OF GOD<br />
B. THE ATTRIBUTES OF GOD AND BIBLICAL PREACHING<br />
19<br />
Preaching is primarily “proclamation” (khru,ssw, kērussō, Matt. 24:14; Acts 8:5; 28:31; I<br />
Cor. 1:21, 23; 2:4; II Cor. 1:19; 4:5; Gal. 2:2; I Thess. 2:9; I Tim. 3:16), it is the appointed<br />
heralding of a given message in such a way <strong>that</strong> the addressed audience has no doubt <strong>that</strong> an<br />
authoritative declaration is being made. Hence, when we speak of Christian preaching we<br />
are describing <strong>that</strong> distinctive pronouncement of the Word of God (II Tim. 4:2), though<br />
more essentially the gospel it contains, according to the authority of God in Scripture and<br />
through the agency of the Holy Spirit (Mark 1:14). In more broad terms, we <strong>should</strong> also<br />
include the aspects of “evangelizing” (euvaggeli,zw, euangelizō, Acts 13:32; Rom. 10:15; Heb.<br />
4:2) and “teaching” (dida,skw, didaskō, Matt. 4:23, 35, where the usage of didaskō, kērussō,<br />
and euangelion is combined; cf. Acts 5:25; 15:35; 28:31), concepts <strong>that</strong> are often integral to<br />
“proclamation,” Yet while this three-fold terminology, concerning what is technically called<br />
the science of “homiletics,” or the principles and practice of preaching, has been faithfully<br />
expounded upon in a number of helpful books, our concern here takes us to a level <strong>that</strong> is so<br />
lacking in emphasis today <strong>that</strong> we seem to have more often focused upon a shell or outward<br />
form or methodology while neglecting the heart and essence of the matter. A. W. Tozer<br />
explains this distinction as follows:<br />
Sound Bible exposition is an imperative must in the Church of the Living God. Without it no<br />
church can be a New Testament church in any strict meaning of <strong>that</strong> term. But exposition may<br />
be carried on in such a way as to leave the hearers devoid of any true spiritual nourishment<br />
whatever. For it is not mere words <strong>that</strong> nourish the soul, but God <strong>Him</strong>self, and unless and until<br />
the hearers find God in personal experience they are not better for having heard the truth. The<br />
Bible is not an end in itself, but a means to bring men to an intimate and satisfying knowledge<br />
of God, <strong>that</strong> they may enter into <strong>Him</strong>, <strong>that</strong> they may delight in His Presence, may taste and<br />
know the inner sweetness of the very God <strong>Him</strong>self in the core and center of their hearts. 19<br />
Hence the particular emphasis of this study concerns the vital importance of God<br />
centeredness in the Christian pulpit today, but more importantly, the preacher.<br />
1. Why the need of God-centeredness in the pulpit today?<br />
Authentic God-centeredness in the pulpit vastly transcends the mere presumptive<br />
acknowledgment of God as is common in sermons every Sunday in America, and<br />
especially the presupposition <strong>that</strong> we all know Who we are talking about. It also rises<br />
far above the assumption <strong>that</strong> of course the man in the pulpit is a man of God because<br />
of his ordination, denominational affiliation, and degrees. Rather, the reality of a<br />
current void in this matter is indicated by means of the following signs <strong>that</strong> preaching is<br />
anemic, even if professional.<br />
a. The widespread pragmatic and utilitarian regard of God in countless churches<br />
today might be better described as belief in God-usefulness, <strong>that</strong> is religious<br />
utilitarianism. He is at hand when needed; He is beside me in time of trouble; but<br />
He is not above me in humbling awesome majesty, sovereignty, and holiness,<br />
which perspective the contemporary professing Christian has minimal regard for.<br />
Yet the apostolic preaching of God in Acts, which book of the Bible incidentally<br />
does not contain one reference to “love,” is dominant in both the messenger and<br />
message.<br />
A. W. Tozer, The Pursuit of God, p. 10.
CONCLUSION 257<br />
b. The increasing paganism, multiculturalism, and religious pluralism of modern<br />
society requires <strong>that</strong> contemporary preaching <strong>should</strong> be more specific when it<br />
speaks about God, and not more accommodating or ambiguous. The gods of the<br />
larger world religions such as Mohammedanism, Hinduism, and Buddhism, as<br />
well as multiplying sects, call for a specificity <strong>that</strong> even <strong>Israel</strong> in the Old Testament<br />
was careful to maintain (Ps. 83:1-18; 86:8-10).<br />
c. The present underemphasis concerning the character of God in modern preaching<br />
stands out in stark contrast when compared with certain periods of church<br />
history, including the Reformation, the Puritan era, and the Great Awakening of<br />
the eighteenth century. Compare the mood of worship today <strong>that</strong> tends to be<br />
unendingly cacophonous, sensual, horizontally relational, and amusing, with the<br />
earlier centuries when God was held in awe, quietness was desirable, and a serious<br />
attitude involved the focus of the mind.<br />
d. The shallowness of much contemporary preaching, often justified on the grounds<br />
of the communication syndrome, market orientation, or cultural relevance, has at<br />
its roots a doctrinal rather than a homiletical problem. Who God is and what He<br />
has spoken determine the mode of proclamation, not man’s assessment <strong>that</strong><br />
concludes the times call for a new approach. This is not to deny the need for<br />
modern relevance; but it is a call for a recovery of the dominant emphasis in<br />
Scripture of the unchanging character of God.<br />
e. There is a failure in much formal homiletical instruction indicated by a neglect of<br />
emphasis on the inseparable relationship between knowing the character of God<br />
in an experiential sense and being His spokesman. Precise, contextual exegesis is<br />
only to be encouraged; resultant systematic theology proper is similarly to be<br />
fostered; also sermon formation, outlining, and presentation is to be taught, but if<br />
the preparation stops there, then the pulpit inherits a biblical and theological<br />
lecturer, while the souls of the people starve for the life of God, both reflected and<br />
felt.<br />
This writer recalls <strong>that</strong> in his seminary training, there was a concerted attempt to<br />
relate his language studies in Greek and Hebrew to homiletics courses. The<br />
integrating purpose here was a wise and desirable one, except <strong>that</strong> it would have<br />
been better also to relate the theology course on the doctrine of God to those same<br />
homiletics courses. Often in seminary training, this most important relationship<br />
between preaching and the character of God is neglected, with the result being<br />
merely a smooth pulpiteer, and not a man dominated by the claims of Almighty<br />
God upon his life (II Tim. 3:16-17).<br />
2. Biblical perspectives on God-centeredness in the pulpit.<br />
a. Isaiah 6:1-10. Assuming <strong>that</strong> this passage of the Word of God describes Isaiah’s<br />
call to the prophetic ministry, it is obvious <strong>that</strong> only after a soul-stirring revelation<br />
of the holiness of God is he fit to respond to the Lord’s call in v. 8, “Whom shall I<br />
send, and who will go for Us?” with the reply, “Here am I, send me!” Such an<br />
encounter may be the reason <strong>that</strong> God is more often addressed by this prophet as,<br />
“the Holy One of <strong>Israel</strong>” (Isa. 10:20) than any other title. Isaiah’s appreciation of<br />
the glory of God’s holiness is more than cognitive respect; rather it is a humbling
258<br />
THE ATTRIBUTES OF GOD<br />
vision, a driving burden (Isa. 13:1), <strong>that</strong> constrains him to speak the Word of the<br />
Lord.<br />
b. Acts 2:22-24. After Peter has explained the phenomena of Pentecost (Acts 2:14-<br />
21), he proclaims Christ, yet always under the panoply of God the Father’s<br />
sovereign working. This Jesus of Nazareth has worked signs and wonders<br />
according to God’s enabling, v. 22. This man Jesus, with specific reference to his<br />
crucifixion, has been the object of “the predetermined plan and knowledge of<br />
God,” v. 23. This same Jesus has been raised from death to life by the power of<br />
God, v. 24. Now as Peter frequently speaks of God in his preaching here (Acts<br />
2:30, 32, 33, 36), he obviously does not have in mind deity in general, but rather<br />
the definitive and exclusive God of <strong>Israel</strong>, who he so exalts in (I Pet. 1:3; 5:6).<br />
c. Acts 24:14-25. When Paul spoke before Felix and Drusilla at Caesarea, he not<br />
only explained concerning “faith in Jesus Christ,” but also “righteousness, selfcontrol<br />
and the judgment to come.” Here was ministry not only concerning<br />
salvation through belief in God the Son, but also soul-troubling accountability<br />
before God the Father. Clearly, the fact <strong>that</strong> “Felix became frightened” indicates<br />
the truth of Paul’s later declaration <strong>that</strong>, when he came to Corinth, “my message<br />
and my preaching were not in persuasive words of wisdom, but in demonstration<br />
of the Spirit and of power, so <strong>that</strong> your faith would not rest on the wisdom of<br />
God, but on the power of God” (I Cor. 2:4-5). The same point is made by the<br />
Apostle when, in writing to the church at Thessalonica, he recalls his original visit<br />
to <strong>that</strong> city, namely <strong>that</strong> “our gospel did not come to you in word only, but also in<br />
power and in the Holy Spirit and with full conviction” (I Thess. 1:5).<br />
d. Romans 1:1. Here Paul describes his calling as an apostle. He has been set apart<br />
for “the gospel of God,” or “God’s gospel” (cf. I Pet. 4:17). Now while this<br />
expression may describe the gospel as “belonging to God,” as the gospel “about<br />
God,” as the gospel “sourced in God,” or as the gospel “sent by God,” all of these<br />
possible aspects are grounded upon the definition of “God,” and such an<br />
understanding is vital for a right appreciation of the gospel <strong>that</strong> Paul proclaims<br />
(Rom. 11:33-36; I Tim. 1:17).<br />
3. Model perspectives on God-centeredness in the pulpit.<br />
a. Dr. Martyn Lloyd Jones.<br />
(1) This writer, along with countless others who have heard Dr. Lloyd-Jones<br />
preach, has come to understand <strong>that</strong> preaching is more “caught than<br />
taught.” Even a tape cassette cannot fully capture the spiritual dynamic of<br />
this man in the pulpit expressed, not only in his sermons, but also his praying<br />
and personal presence. God was his passion and he exuded it.<br />
(2) An estimate by Iain Murray.<br />
Reflecting on Lloyd-Jones’ Sunday night preaching, and comparing it with the<br />
message of other well-known London pulpits, an observer once said, ‘Soper<br />
preaches love, Weatherhead preaches Jesus, and Lloyd-Jones preaches God.’<br />
For ML-J his emphasis was not a matter of personal preference, it was biblical.
20<br />
21<br />
22<br />
Ibid., pp. 324-25.<br />
CONCLUSION 259<br />
. . . This proclamation of God he saw as much more than the teaching of<br />
orthodox statements. It required the sense and experience of God both in the<br />
preacher and, if hearers were to be saved, in the pew. The presence and power<br />
of God <strong>Him</strong>self must be there. 20<br />
(3) An estimate by Dr. J. I. Packer.<br />
I have never heard another preacher with so much of God about him. . . . His<br />
approach is habitually Isaianic: having survey man’s pretensions, his fancied<br />
greatness and adequacy, moral, religious, cultural, intellectual, he punctures<br />
them, humbling man and exposing his weakness, futility and sin, in order then<br />
to exalt God as the only Savior. The thrust of Lloyd-Jones’ sermons is always<br />
to show man small and God great. . . . Thus the preacher slips out of the<br />
picture and leaves us with the God whom he would have us know. 21<br />
(4) An estimate by Dr. Lloyd-Jones himself.<br />
b. Dr. John Piper.<br />
What is the chief end of preaching? I like to think it is this. It is to give men<br />
and women a sense of God and His presence. As I have said already, during<br />
this last year I have been ill, and so have had the opportunity, and the<br />
privilege, of listening to others, instead of preaching myself. As I have listened<br />
in physical weakness this is the thing I have looked for and longed for and<br />
desired. I can forgive a man for a bad sermon, I can forgive the preacher<br />
almost anything if he gives me a sense of God, if he gives me something for my<br />
soul, if he gives me the sense <strong>that</strong>, though he is inadequate in himself, he is<br />
handling something which is very great and very glorious, if he gives me some<br />
dim glimpse of the majesty and the glory of God, the love of Christ my Savior,<br />
and the magnificence of the Gospel. If he does <strong>that</strong> I am his debtor, and I am<br />
profoundly grateful to him. 22<br />
As a contemporary preacher in Minneapolis, John Piper freely admits to the<br />
massive influence of Jonathan Edwards upon his life and ministry, and this being<br />
the case, his writings take on an inevitable God-centeredness <strong>that</strong> is so refreshing<br />
in these parched and arid times. How often it is possible to visit a church today<br />
and at the end of the “worship” service sadly conclude <strong>that</strong>, “the show is now<br />
over and it is time to go home.” But Piper knows how this starves the soul; only<br />
the glory of God himself feeds the soul.<br />
(1) The supremacy of God in preaching.<br />
This book by Piper, The Supremacy of God in Preaching, ought to be<br />
mandatory reading for any man who believes he is called to the pastoral<br />
ministry. He writes:<br />
Iain Murray, D. Martyn Lloyd-Jones, The Fight of Faith, pp. 325-6.<br />
D. Martyn Lloyd-Jones, Preachers and Preaching, pp. 97-8.
260<br />
23<br />
24<br />
THE ATTRIBUTES OF GOD<br />
My burden is to plead for the supremacy of God in preaching - <strong>that</strong> the<br />
dominant note of preaching be the freedom of God’s sovereign grace, the<br />
unifying theme be the zeal <strong>that</strong> God has for his own glory, the grand object of<br />
preaching be the infinite and inexhaustible being of God, and the pervasive<br />
atmosphere of preaching be the holiness of God. Then when preaching takes<br />
up the ordinary things of life - family, job, leisure, friendships; or the crises of<br />
our day—AIDS, divorce, addictions, depression, abuses, poverty, hunger, and,<br />
worst of all, unreached peoples of the world, these matters are not only taken<br />
up. They are taken all the way up into God. . . . Is this what people take away<br />
from worship nowadays - a sense of God, a note of sovereign grace, a theme of<br />
panoramic glory, the grand object of God’s infinite Being? Do they enter for<br />
one hour on the week - not an excessive expectation - into an atmosphere of<br />
the holiness of God which leaves its aroma upon their lives all week long? 23<br />
(2) The significance of Jonathan Edwards.<br />
Piper expresses his indebtedness to Edwards as follows:<br />
When I was in seminary, a wise professor told me <strong>that</strong>, in addition to the Bible,<br />
I ought to choose one great theologian and apply myself throughout life to<br />
understanding and mastering his thought - to sink at least one shaft deep into<br />
reality rather than always dabbling on the surface of things. . . . The theologian<br />
I have devoted myself to is Jonathan Edwards. I owe him more than I can ever<br />
explain. He has fed my soul with the beauty of God and holiness and heaven<br />
when every other door seemed closed to me. He has renewed my hope and my<br />
vision for ministry in some very low times. He has opened the window on the<br />
world of the Spirit time and again when all I could see were the curtains of<br />
secularism. He has shown me the possibility of mingling rigorous thought<br />
about God with warm affection for God. He embodies the truth <strong>that</strong> theology<br />
exists for doxology. He could spend whole mornings in ejaculatory prayer<br />
walking in the woods outside Northampton. He had a passion for truth and a<br />
passion for lost sinners. All of this flourished in the pastorate. Above all,<br />
Edwards had a passion for God, which is why he is so important if we are to<br />
focus on the supremacy of God in preaching. 24<br />
(3) The attestation of David Brainerd.<br />
In writing to his brother John during the summer before his death, Brainerd<br />
comments:<br />
Read Mr. Edwards on the Affections, where the essence and soul of religion is<br />
clearly distinguished from false affections. Value religious joys according to the<br />
subject matter of them: There are many <strong>that</strong> rejoice in their supposed<br />
justification; but what do these joys argue, but only <strong>that</strong> they love themselves?<br />
Whereas, in true spiritual joys the soul rejoices in God for what he is in<br />
himself; blesses God for his holiness, sovereignty, power, faithfulness, and all<br />
his perfections; adores God <strong>that</strong> he is what he is, <strong>that</strong> he is unchangeably<br />
possessed of infinite glory and happiness. Now when men thus rejoice in the<br />
perfections of God, and in the infinite excellency of the ‘way of salvation by<br />
John Piper, The Supremacy of God in Preaching, pp. 20, 22.<br />
Ibid., pp. 65-6.
25<br />
CONCLUSION 261<br />
Christ’ [Acts 16:17 and I Thess. 5:9], and in the holy commands of God, which<br />
are a transcript of his holy nature, these joys are divine and spiritual. 25<br />
Jonathan Edwards, The Works of Jonathan Edwards, “Mr. Brainerd’s Remains,” II, p. 439.
262<br />
THE ATTRIBUTES OF GOD<br />
C. THE ATTRIBUTES OF GOD AND PRAYER<br />
26<br />
27<br />
28<br />
1. Introduction.<br />
It is common to hear well-intentioned Christians expressing their belief <strong>that</strong> what we<br />
need today is more prayer, in quality and quantity. And who for a moment would deny<br />
<strong>that</strong> this is a sadly neglected biblical imperative <strong>that</strong> our Savior upheld when He<br />
exhorted His disciples, “<strong>that</strong> at all times they ought to pray and not lose heart” (Luke<br />
18:1). Dr. Martyn Lloyd-Jones further argues this point quite emphatically:<br />
Prayer is beyond any question the highest activity of the human soul. Man is at his<br />
greatest and highest when, upon his knees, he comes face to face with God. . . . When a<br />
man is [authentically] speaking to God he is at his very acme. It is the highest activity of<br />
the human soul, and therefore it is at the same time the ultimate test of a man’s true<br />
spiritual condition. There is nothing <strong>that</strong> tells the truth about us as Christian people so<br />
much as our prayer. . . . Prayer is undoubtedly the ultimate test, because a man can speak<br />
to others with greater ease than he can speak to God. Ultimately, therefore, a man<br />
discovers the real condition of his spiritual life when he examines himself in prayer, when<br />
he is alone with God. [Prayer] is not only the highest activity of the human soul, it is the<br />
ultimate test of our true spiritual condition. Another way of putting <strong>that</strong> is this. You will<br />
find <strong>that</strong> the outstanding characteristic of all the most saintly people the world has ever<br />
known has been <strong>that</strong> they have not only spent much time in private prayer, but have also<br />
delighted in it. 26<br />
Consider also the similar emphasis of D. A. Carson who furthermore injects the<br />
importance of biblical direction in our praying, <strong>that</strong> is God’s speaking to us in such a<br />
manner <strong>that</strong> we respond in prayer.<br />
One of the foundational steps in knowing God, and one of the basic demonstrations <strong>that</strong><br />
we do know God, is prayer—spiritual, persistent, biblically minded prayer. Writing a<br />
century and a half ago, Robert Murray M’Cheyne declared, ‘What a man is alone on his<br />
knees before God, <strong>that</strong> he is, and no more.’ But we have ignored this truism. We have<br />
learned to organize, build institutions, publish books, insert ourselves into the media,<br />
develop evangelistic strategies, and administer discipleship programs, but we have<br />
forgotten how to pray. 27<br />
Further consider J. C. Ryle in his book Practical Religion, in particular a chapter titled<br />
“Prayer,” in which it is strongly asserted <strong>that</strong>, “prayer is the most important subject in<br />
practical religion.” Seven reasons in support of this proposal are listed as follows: 28<br />
a. Prayer is absolutely needful to a man’s salvation.<br />
b. A habit of prayer is one of the surest marks of a true Christian.<br />
c. There is no duty in religion so neglected as private prayer.<br />
D. Martyn Lloyd-Jones, Studies In The Sermon On The Mount, II, pp. 45-47. Yet surely caution is needed<br />
here lest we prioritize subjective mysticism. For is it better in private to talk to God or listen to <strong>Him</strong> speak to<br />
us? It is better to acknowledge <strong>that</strong> both prayer to God and listening to <strong>Him</strong> in His Word are together of<br />
supreme importance. Surely God does not primarily desire <strong>that</strong> a man <strong>should</strong> speak to <strong>Him</strong> and secondarily<br />
then listen to <strong>Him</strong>.<br />
D. A. Carson, A Call To Spiritual Reformation, p. 16.<br />
J. C. Ryle, Practical Religion, pp. 46-59.
CONCLUSION 263<br />
d. Prayer is <strong>that</strong> act of religion to which there is the greatest encouragement.<br />
e. Diligence in prayer is the secret of eminent holiness.<br />
f. Neglect of prayer is one great cause of backsliding.<br />
g. Prayer is one of the best recipes for happiness and contentment.<br />
2. The God who is addressed.<br />
However, all of the preceding being acknowledged as vitally true, yet there is an<br />
additional matter <strong>that</strong> must be considered which, unless acknowledged, will invariably<br />
result in a shallowness in prayer <strong>that</strong> can only be remedied by means of clearer focus<br />
concerning the nature of God to whom we pray. Consider the problem <strong>that</strong> arises when<br />
“faith” is so objectified and elevated to a place of prominence <strong>that</strong> it tends to obscure<br />
the glory of faith’s saving object, who is God <strong>Him</strong>self. In reality faith is nonmeritorious<br />
linkage to He who actually does the saving and sanctifying. In itself, faith<br />
does not save, though for the Christian its object certainly does. Therefore true saving<br />
faith does not look to itself but He who saves, <strong>that</strong> is Jesus Christ who faith beholds.<br />
Similarly with prayer, we must be careful about so objectifying it <strong>that</strong> we obscure the<br />
vision of He to whom we pray. In the world there will often be glib talk about the need<br />
to pray in a very abstract sense; specificity concerning who we pray to is usually pushed<br />
aside as being a concern <strong>that</strong> will unnecessarily inject dissension. Even Christians often<br />
speak of prayer in a similar mechanistic manner. Praying is declared to be all important;<br />
particular, definitive God-centeredness in content is a neglected concern. But surely<br />
Christians who pray to God <strong>should</strong> know the God to whom they pray, especially when<br />
they boast in access to <strong>Him</strong> through Jesus “as a new and living way” (Heb. 10:19-20).<br />
But when we come to the Bible and consider the nature of numerous prayers <strong>that</strong> are<br />
recorded there, we find a repeated emphasis <strong>that</strong> is decidedly God-centered and<br />
definitive. To begin with, it seems customary <strong>that</strong> there be no immediate presentation<br />
of human need and predicament to God, even in situations involving great urgency.<br />
Rather, He, the great Jehovah, is first addressed with reverence <strong>that</strong> is specific and<br />
comprehensive. It becomes immediately obvious <strong>that</strong> those in the Bible who pray know<br />
He to whom they pray with both experiential breadth and depth; there are indications<br />
of intimate union and communion <strong>that</strong> presuppose a profound appreciation of the<br />
character of God. Even in the Old Testament, while the saints there lived during<br />
centuries of promise and shadow preceding New Testament revelation, nevertheless it<br />
would be foolish to suggest <strong>that</strong> this faith relationship was primitive and shallow. It is<br />
nothing short of astounding to see how such children of God addressed <strong>Him</strong> in a<br />
manner <strong>that</strong> would shame many a New Testament Christian. The reason for this would<br />
seem to be due to the fact <strong>that</strong> while, for them, the coming of the Messiah was<br />
prospective, yet a faith alone relationship looked to a glorious God whose perfections<br />
were well comprehended, such as was the case with Abraham (Rom. 4:1-9, 13-25).<br />
3. The Old Testament pattern of prayer.<br />
While, in unproven innocence, Adam and Eve freely communed with God in the<br />
Garden of Eden (Gen. 2:8-9), following the Fall we find the birth of Seth to the first<br />
parents, in place of Abel, ushering in a godly lineage. Thus, “To Seth, to him also a son
264<br />
THE ATTRIBUTES OF GOD<br />
was born; and he called his name Enosh. Then men began to call upon the name of the<br />
LORD” (Gen. 4:26). Certainly an ongoing indication of this godly line was <strong>that</strong> of<br />
commitment to earnest prayer, as the following examples indicate.<br />
a. Jacob (Gen. 32:9-12, 24-32).<br />
Fear of vengeance from pursuing, aggrieved Esau, causes his fearful brother Jacob<br />
to offer material appeasement while distancing himself and his family from the<br />
seeming threat of retribution. Although receiving angelic guidance, yet alarmed<br />
Jacob is constrained to pray to God, “Deliver me, I pray, from the hand of my<br />
brother, from the hand of Esau; for I fear him, <strong>that</strong> he will come and attack me<br />
and the mothers with the children,” v. 11.<br />
However this prayer is based upon a preceding invocation and confession. Even in<br />
such a short prayer, the character of God is clearly defined. Living in a world<br />
presently saturated with idolatry, Jacob is careful to identify the sole and specific<br />
God he is addressing. He intends to give exclusive honor to this God and no other.<br />
There is also a desire for proper access to God, which hearing cannot be presumed<br />
upon, except the approach be made according to God’s terms. The appeal then is<br />
to the God of the Abrahamic Covenant, the God who has revealed himself and<br />
spoken, the God of covenanted reliability, v. 12.<br />
Here, as with all of the prayers of the Bible, there is no mere vague sentiment, no<br />
abstract meandering, no sentimental form. Rather, those who pray in Scripture are<br />
grounded upon the knowledge of God revealed in <strong>that</strong> same Word. Thus Jacob’s<br />
apprehension of his God is clearly defined.<br />
(1) Jacob’s God is “Elohim,” the God of all power, v. 9.<br />
(2) Jacob’s God is “Jehovah,” the eternal God of loyal covenant love, v. 9.<br />
(3) Jacob’s God is unchanging, the God of Abraham, Isaac, and Jacob, vs. 9, 12.<br />
(4) Jacob’s God is living, for He has spoken, vs. 9, 12.<br />
(5) Jacob’s God is self-revealing, for He has spoken, vs. 9, 12.<br />
(6) Jacob’s God is merciful, abundant in lovingkindness, v. 10.<br />
(7) Jacob’s God is faithful in His covenant keeping, v. 10.<br />
How ready God proves to be in answering Jacob’s prayer and coming to him, for<br />
<strong>that</strong> very night, “a man [even God the Son] wrestled with him [Jacob] until<br />
daybreak,” v. 24. As a result Jacob prayed yet again, but with a greater<br />
earnestness than ever before. “I will not let you go unless you bless me,” v. 26;<br />
“Please tell me your name,” v. 26. The result was greater blessing than ever<br />
before. The Lord Jesus said to him, “Your name shall no longer be Jacob, but<br />
<strong>Israel</strong>; for you have striven with God and with men and have prevailed,” v. 28.<br />
Here is no primitive encounter with God, but profound prayerful intimacy.<br />
b. Hannah (I Sam. 1:9-18; 2:1-10).<br />
In the midst of <strong>Israel</strong>’s descent into unprecedented decadence during the reign of<br />
the Judges, yet a faithful remnant existed <strong>that</strong> included Elkanah the Ephraimite
CONCLUSION 265<br />
and his two wives, loved and favored barren Hannah and fruitful Peninnah. Being<br />
tormented by the rival Peninnah, in distress Hannah prayed for a son at the<br />
temple of the Lord before Eli the priest.<br />
Upon the eventual birth of a son, who she named Samuel, and his being weaned,<br />
Hannah brought an offering to Eli at the house of the Lord at Shiloh. When the<br />
sacrifice was completed, Hannah presented Samuel to Eli and dedicated him to the<br />
Lord. Then she prayed in exaltation of this same Lord who had so blessed she and<br />
her husband.<br />
(1) Hannah’s prayer of petition for a son (I Sam. 1:9-18).<br />
(a) Being at a point of extremity in her need, barren Hannah turns, not<br />
indifferently, to the true and living God of <strong>Israel</strong>. She is in deadly<br />
earnest, vowing to consecrate a prospective son to the Lord’s service, vs.<br />
10-11.<br />
(b) She addresses God on the basis of His proper covenant name, Jehovah<br />
or Yahweh, which occurs fifteen times in these prayer passages (cf. Ex.<br />
3:13-15; 6:2-8). God’s real name was to Hannah her ground of access,<br />
just as the name of Jesus Christ is the ground of access for the Christian<br />
(John 14:13-14, 26; 15:16; 16:23-26). Her prayer is based upon a<br />
redemptive covenantal relationship, not ritual or sterile religion, v. 11.<br />
(c) She addresses God on the basis of His power and sovereignty over the<br />
“hosts,” first mentioned here in the Old Testament, <strong>that</strong> is all armies,<br />
angels, luminaries, v. 11.<br />
(2) Hannah’s prayer of exaltation at the gift of son (I Sam. 2:1-10).<br />
Note the similarity of v. 1 with the Magnificat (Luke 1:46-47). Most likely<br />
Mary’s declaration of praise was stimulated by Hannah’s example with<br />
regard to the birth of a son coming as a blessing from God. Here is a perfect<br />
illustration of learning to pray according to the pattern of Scripture.<br />
Hannah is preoccupied with the person of God, not creature benefits,<br />
personal stimulation, or self-gratification. True, her prayerful request for a<br />
son has been answered. But it is the glory of God <strong>that</strong> possesses her soul,<br />
spontaneous overflowing praise, for the justification of His person. Hannah’s<br />
vindication, even Peninnah’s humiliation, is for the honor of God.<br />
(a) “My heart exults in the LORD,” again indicates Hannah’s address to the<br />
only true God of <strong>Israel</strong>, the God of covenant faithfulness who will<br />
maintain His promises to His people. Because of this, He is readily<br />
approachable, v. 1.<br />
(b) “My horn is exalted in the LORD,” draws upon the posture of strength<br />
of an ox <strong>that</strong> is capable of repulsing the charge of an enemy (Deut.<br />
33:17, v. 1.
266<br />
THE ATTRIBUTES OF GOD<br />
(c) “My mouth speaks boldly [is enlarged, KJV] against my enemies,” <strong>that</strong><br />
is Hannah has received boldness from God in the face of much<br />
opposition (I Thess. 2:2), v. 11.<br />
(d) Notice how many attributes or perfections or attributes of God are<br />
mentioned as the basis of Hannah’s exultant emphasis. This is an<br />
exceedingly God-centered prayer, as is the Magnificat (Luke 1:46-55).<br />
1) God is holy, v. 2a.<br />
2) God is solitary, without equal, unique, v. 2b.<br />
3) God is immutable, unchanging, so <strong>that</strong> He may be relied upon<br />
even as a rock (Ps. 62:2, 6-7), v. 2c.<br />
4) God is omniscient, all-knowing, and therefore not ignorant of our<br />
problems such as Hannah’s, v. 3.<br />
5) God is omnipotent, all-powerful, such as against enemies, vs. 4-5.<br />
6) God is benevolent, bountiful in His supply to the body, v. 5.<br />
7) God is sovereign, <strong>that</strong> is in total, unflustered control of mankind,<br />
and orders all things according to the good pleasure of His just and<br />
perfect will (Eph. 1:11). Only a sovereign God is worth praying to,<br />
vs. 6-8.<br />
8) God is gracious, <strong>that</strong> is He upholds those who acknowledge their<br />
need of His sustaining power, v. 9.<br />
9) God is just, <strong>that</strong> is history will vindicate His righteousness when<br />
Satan and his hosts are defeated by God and eternally punished. At<br />
the same time His Messiah will reign as King, v. 10.<br />
(e) Hence the greater our knowledge of God, the greater will be our<br />
capacity to pray to God. When we pray to God according to such<br />
knowledge, at the same time we will intercede for a broader and more<br />
intimate knowledge of His being <strong>that</strong> will inevitably be communicated<br />
through His Spirit, Word, and ordained experiences.<br />
a. Hezekiah (II Kings 19:15-19).<br />
This good king of the southern kingdom of Judah reigned 29 years during 715-<br />
690 BC. His revival of true worship, following the bad reign of King Ahaz,<br />
brought many changes, including the cleansing of the temple (II Chron. 29:3-<br />
31:21), the reinstatement of the Passover (II Chron. 30:21-22), the destruction of<br />
the brazen serpent (Num. 21:4-9; II Kings 18:4), but preeminently an example of<br />
personal faith and godliness in the face of religious declension (II Kings 18:4-6;<br />
31:20-21). Having inherited subservience to the king of Assyria from his father<br />
Ahaz, Hezekiah’s religious and social reforms fostered increasing independence.
29<br />
CONCLUSION 267<br />
Foolishly he boasted of his wealth to a Babylonian emissary, at which Isaiah<br />
rebuked him (Isa. 39:1-8). Then in 701 BC, the Assyrian emperor launched a<br />
campaign to bring Palestine into line. As a result Jerusalem was besieged by<br />
Assyrian hordes under Tartan, Rabsaris, and Rabshakeh. Reassured by Isaiah of<br />
eventual deliverance by God, Hezekiah takes a mocking letter of ultimatum from<br />
Rabshakeh, spreads is before the Lord and prays. However, notwithstanding a<br />
perilous situation, Hezekiah is immediately and continually definitive in his<br />
humble address to God.<br />
(1) This LORD, mentioned nine times in this short prayer, is Jehovah, <strong>Israel</strong>’s<br />
covenant keeping God. Here is Hezekiah’s ground of access, v. 15a.<br />
(2) This LORD is the holy God of <strong>Israel</strong> who dwells between the cherubim above<br />
the mercy seat and ark of the covenant, v. 15b.<br />
(3) This LORD is the only authentic God of all the nations, including Assyria.<br />
There is one true God alone; all others are invalid, v. 15c, 19b.<br />
(4) This LORD is the sovereign Creator of heaven and earth. He alone has eternal<br />
existence; everything else is derived from <strong>Him</strong>, v. 15d.<br />
(5) This LORD is a personal, infinite God capable of entering the realm of the<br />
finite, even “hearing” and “seeing” the concerns of frail human flesh, v. 16a.<br />
(6) This LORD is the only living God, who is able to deliver, in contrast with the<br />
numerous combustible gods <strong>that</strong> the Assyrians have destroyed, vs. 16b-18.<br />
(7) This LORD is the only God able to save. Hence He alone is worthy of<br />
vindication and glorification, v. 19a.<br />
b. Nehemiah (9:6-37).<br />
Following the return of Jewish exiles from Babylon under Zerubbabel in 537 BC<br />
and Ezra in 457 BC, a third small group returned under Nehemiah in 445 BC.<br />
Upon the completion of the rebuilding of the walls of Jerusalem according to<br />
Nehemiah’s direction, Ezra led the Jews in the renewal of their covenant before<br />
God. Immediately before the actual renewal vow, a solemn, prayerful confession<br />
of sin was made under Ezra’s direction, which is recorded in Nehemiah 9:6-37.<br />
This prayer includes repeated emphases upon the character of God, especially for<br />
the purpose of distinguishing Jehovah’s uniqueness, His solitariness, in the midst<br />
of a pagan world. Probably these verses reflect the similar emphasis of Psalms<br />
105-107. 29<br />
(1) The priority of the character of the LORD God, v. 6.<br />
It becomes increasingly obvious <strong>that</strong>, as here, biblical prayers frequenly focus<br />
on the attributes of God at their commencement. More broadly speaking, it<br />
C. F. Keil, Biblical Commentary on Ezra, Nehemiah, and Esther, pp. 237-8.
268<br />
THE ATTRIBUTES OF GOD<br />
is also evident here just how important the distinctive character of God was<br />
in the history of <strong>Israel</strong>.<br />
(a) He is Yahweh/Jehovah, the particular God of <strong>Israel</strong>.<br />
(b) He is the solitary, only true God.<br />
(c) He is the creator God of the heaven of heavens.<br />
(d) He is the living God, the source of all life.<br />
(e) He is alone worthy of worship, submission.<br />
(2) The priority of the character of the LORD God in Hebrew history, vs. 7-31.<br />
(a) Review, the founding of <strong>Israel</strong> through Abraham, vs. 7-8.<br />
1) The salvation of Abraham was specifically of the LORD God, by<br />
electing grace through faith, v. 7.<br />
2) This LORD’S salvation, of righteousness and integrity, was by a<br />
covenant <strong>that</strong> promised a land for his descendants, v. 8.<br />
(b) Review, the redemption of <strong>Israel</strong> through Moses, vs. 9-25.<br />
1) There was saving grace, from Egypt to Mt. Sinai; water from a<br />
rock, bread from heaven, guidance to the Jordan. Especially<br />
evident is God’s compassion, v. 9, power, vs. 10-11, justice, vs. 13-<br />
14, benevolence, faithfulness, vs. 12, 15.<br />
2) There was sin in the face of grace; rebellion, idolatry, blasphemy.<br />
Especially evident is God’s mercy, patience, vs. 16-18.<br />
3) There was sustaining grace; a pillar of cloud, a pillar of fire,<br />
continuing manna and water, possession of the land, victory over<br />
the Canaanites, great spoil, “hewn cisterns, vineyards, olive groves,<br />
fruit trees in abundance. So they ate, and were filled and grew fat,<br />
and reveled in Your great goodness.” Especially evident is God’s<br />
benevolence, patience, vs. 19-25.<br />
(c) Review, the establishment of <strong>Israel</strong> in the land, vs. 26-31.<br />
Here is a description of a repetitive, cyclic pattern in the history of <strong>Israel</strong><br />
of sin, discipline, and grace. But the larger picture is <strong>that</strong> of God’s<br />
covenant faithfulness, likened unto a father who patiently awaits his<br />
prodigal son. In all of this, especially evident is God’s justice,<br />
compassion, patience, grace.
CONCLUSION 269<br />
1) There is sin followed by discipline (oppressors) and grace<br />
(deliverance from oppressors), vs. 26-27.<br />
2) There is sin followed by discipline (abandonment to enemies) and<br />
grace (rescue with compassion), v. 28.<br />
3) There is sin followed by patience, discipline (foreign captivity) and<br />
grace (the return of a remnant under Zerubbabel, Ezra, and<br />
Nehemiah), vs. 29-31.<br />
(3) The priority of the character of the LORD God in confession, vs. 32-37.<br />
Here the children of God are heartbroken over their history of sinning.<br />
Hence, “Do not let all the hardship seem insignificant before You,” v. 32;<br />
“we have acted wickedly,” v. 33.<br />
(a) Here is confession before “the great, the mighty, and the awesome<br />
God” of <strong>Israel</strong> who also shows “covenant loyalty and loving-kindness,”<br />
even toward His sinning children, v. 32.<br />
(b) Here is confession before this same God who is always “just” and<br />
“faithful,” even toward His sinning children, v. 33.<br />
(c) Here is confession before God’s “law, commandments and<br />
admonitions,” His Word. The result is a people under discipline,<br />
slavery, subjection to pagan oppression, in spite of the present<br />
restoration of Jerusalem, vs. 34-37.<br />
(d) Even for the child of God, sin has consequences. Ask Abraham<br />
concerning the birth of Ishmael; ask Moses concerning his exclusion<br />
from the land of promise, ask David concerning family strife, etc. But<br />
true confession results in reconciliation, for God abides faithful to His<br />
covenant. And such prayerful confession will inevitably make reference<br />
to the glorious character of God.<br />
c. Daniel (9:1-27).<br />
Having been a resident in Babylon as a Jewish exile for about 67 years, aged<br />
Daniel has never ceased to be concerned about the continued desolation of<br />
Jerusalem and the consequent dishonor it has brought to God’s name,<br />
notwithstanding the fact of this circumstance being a judgment of <strong>that</strong> same God.<br />
In spite of gloom <strong>that</strong> the preceding prophecies stimulated, with Daniel becoming<br />
sick in mind and body, 7:19-21, 28; 8:23-24, 27, nevertheless as a student of<br />
prophecy, he now derives hope from God’s promise <strong>that</strong> <strong>Israel</strong> would be captive<br />
for seventy years, and the fact <strong>that</strong> this period appears to have nearly expired (Isa.<br />
44:28; Jer. 25:11-12; 29:4-10). In the midst of affliction and difficulty, Bible<br />
prophecy is always a comfort for the believer (I Thess. 4:18; 5:11), and, as we<br />
shall also see, a stimulant to prayer.
270<br />
THE ATTRIBUTES OF GOD<br />
(1) Daniel’s manner of prayer, v. 3.<br />
It was governed by dedicated meditation on the Word of God, the Book of<br />
Jeremiah in particular. This is not to say <strong>that</strong> God will not hear the<br />
unlearned, stammering, feeble cry of a believer in desperate need. However,<br />
the God of the Word ought to be the focal point of prayer and not vague<br />
intimations of some ill-defined “God.” Hence it is the specific revelation of<br />
God in Scripture <strong>that</strong> gives us a focus which is identical with <strong>that</strong> of Daniel.<br />
It was disciplined prayer, humble prayer, probably three times daily (6:10-<br />
11), yet no less sincere on this account. Discipline need not be legalism; it is<br />
simply our responsible subjection of all things in our lives, and especially our<br />
allocation of time, to the will of God (I Cor. 9:24-27; II Cor. 10:5).<br />
(2) Daniel’s basis of prayer, the character of God, v. 4.<br />
There is intense devotion in this introductory verse. It is one of the clearest,<br />
most comprehensive, and yet concise patterns for our commencement in<br />
prayer in all of the Bible. Notice how the three primary names of God are<br />
incorporated.<br />
(a) Expressed in the three primary names of God.<br />
1) He is LORD or Jehovah/Yahweh, hw"hy>, meaning “I am <strong>that</strong> I am,”<br />
and “the eternally self-existing one” (Exod. 3:14-15), as “the one<br />
who causes to be for His own people” (Exod. 6:2-8). This is God’s<br />
own personal name used of no one else; it speaks of His<br />
unchanging covenant relationship with His people. It is<br />
appropriately used here since Daniel is pleading on the basis of<br />
God’s covenant faithfulness, <strong>that</strong> is with regard to His steadfast<br />
unchanging promises <strong>that</strong> were given to Abraham, Isaac, and<br />
Jacob, and still apply to the true seed of Abraham today. As the<br />
Christian today prays to the Father on the basis of Christ’s name<br />
and hence His mediatorial work, so the Old Testament saint<br />
prayed in the name of Jehovah which in a similar way spoke of a<br />
redemptive relationship.<br />
2) He is God or Elohim, ~yhil{a/, meaning “the strong, mighty one,”<br />
appropriately used in Genesis 1:1. It is a generic term and not<br />
personal. Hence in Exodus 23:24 it also refers to heathen gods.<br />
3) He is Lord or Adonai, yn:d{a], meaning “master,” and “the one as<br />
sovereign owner,” requiring obedience and subjection as a servant<br />
to his lord. Again this is a generic term <strong>that</strong> can also refer to<br />
human lords who command servants (Gen. 24:9), and even be used<br />
as a term of polite address (Gen. 18:12).
(b) Expressed in the attributes of God.<br />
CONCLUSION 271<br />
1) His transcendent holiness, justice, and omnipotence, His being<br />
“great and awesome,” (Ps. 68:3; 99:3; 145:6), as is especially<br />
revealed in His name (Ps. 111:9). Here is described the moral<br />
splendor of God’s righteous reign, even in the punishment of<br />
<strong>Israel</strong>’s wickedness.<br />
2) His steadfast, covenant love (Jer. 30:18, 22), to true <strong>Israel</strong>ites (Ps.<br />
73:1), <strong>that</strong> is those who respond with love and obedience.<br />
(c) Expressed in all prayer worthy of being biblical.<br />
Our approach to God is not initially to be personal needs or problems,<br />
but God’s glorious person. The foundation of our salvation and<br />
sanctification is the very essence and nature of God, and so it is to be in<br />
the realm of prayer. The evident shallowness of so much prayer today is<br />
man-centeredness, morbid introspection, and self-preoccupation. Our<br />
great need is not so much a proper self-image as an exalted God-image.<br />
The believer is changed by looking to Christ (II Cor. 3:18), not himself.<br />
Likewise, the believer is to first focus his attention on the One to whom<br />
he is praying in true worship, and so ratify his confidence in <strong>Him</strong><br />
concerning whatever matters may be later declared.<br />
(3) Daniel’s prayer of confession, vs. 5-15.<br />
(a) The catalog of <strong>Israel</strong>’s sins.<br />
1) Note Daniel’s personal identification with <strong>Israel</strong>’s sinning when he<br />
repeatedly uses the inclusive “we,” vs. 5-6.<br />
2) <strong>Israel</strong> has rebelled against the Word of God, vs. 5, 11.<br />
3) <strong>Israel</strong> has rejected the testimony of God’s spokesmen, vs. 6, 10.<br />
4) <strong>Israel</strong> has not sought the Lord in prayer and truth. They have<br />
become lazy and indifferent regarding the Word and prayer. They<br />
demean serious and substantial preaching. They refuse to subject<br />
themselves to the leaders of God’s people and in poverty of soul<br />
are ignorant of profound and holy communion with God, v. 13.<br />
(b) The consequences of <strong>Israel</strong>’s sins.<br />
Any nation with a godly heritage <strong>that</strong> acts in a manner similar to <strong>Israel</strong><br />
will also be put to shame or else God will be obliged to apologize to His<br />
ancient people.
272<br />
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1) Shame at severe and humiliating punishment, vs. 7-8.<br />
2) Dispersion to Gentile captivity, v. 7.<br />
3) Cursing according to the law of Moses (Deut. 27:15-26; 30:17-19),<br />
v. 11, 13.<br />
4) Desolation at Jerusalem, v. 12.<br />
5) Calamity on account of disobedience, v. 14.<br />
6) Bondage for the redeemed, v. 15.<br />
(4) Daniel’s prayer for pardon, vs. 16-19.<br />
(a) It is based on God’s righteousness, vs. 7, 16.<br />
1) In v. 7 it is the righteousness of God which condemns. His holy<br />
demands find <strong>Israel</strong> utterly lacking. Daniel does not flinch from<br />
making a full confession.<br />
2) But in v. 16 Daniel pleads for God’s pardoning righteousness, or<br />
more accurately “righteousnesses.” In other words, God’s saving<br />
righteousness manifested towards <strong>Israel</strong> in the past is now once<br />
again claimed. This saving reputation of God is based upon His<br />
covenant faithfulness, His promise to keep Abraham’s seed.<br />
3) This reminds us of God’s saving righteousness displayed in the<br />
gospel, especially as described in Romans 1:16-17; 3:21-26.<br />
Though a believer may sin, yet his hope is forever based upon<br />
Christ’s blood-covenant faithfulness (I John 1:9).<br />
(b) It is based upon God’s reputation, <strong>that</strong> is “Your sake,” His glory, v. 17,<br />
cf. v. 15. Moses similarly pleaded for <strong>Israel</strong> on the ground of God’s<br />
honor (Num. 14:11-21). To know the character of God in an intimate<br />
way, especially His holiness, sovereignty, grace, and veracity, is to<br />
possess great boldness in the light of His promises.<br />
(c) It is based upon God’s great mercies <strong>that</strong> are appealed to on account of<br />
<strong>Israel</strong>’s agony in captivity and desire for relief, v. 18. Human<br />
righteousness is totally excluded. Though again, God’s reputation is<br />
related to the maintenance of His people.<br />
(d) It is based upon the upholding of the essential significance of God’s<br />
particular name revealed exclusively to His people, v. 19. Both <strong>Israel</strong><br />
and Jerusalem are inextricably bound up with “Jehovah,” who has<br />
covenanted to save, keep, and prosper His people. Therefore Daniel<br />
may have had in mind the declaration of his contemporary Ezekiel<br />
(Ezek. 36:21-25).
(5) Daniel’s answer to his prayer, vs. 20-27.<br />
CONCLUSION 273<br />
(a) He receives a swift answer, apparently because he is “highly esteemed”<br />
(Jas. 5:16), vs. 20-23.<br />
(b) He receives a saving answer concerning the coming of “Messiah the<br />
Prince,” who will be “cut off,” and eventually “bring in everlasting<br />
righteousness,” vs. 24-26.<br />
(6) In conclusion, this magnificent prayer <strong>should</strong> humble us when we consider<br />
the poverty of contemporary Christians in speaking to God. Our mundane,<br />
sterile, grocery list, materialistic, stereotyped prayers undoubtedly reflect the<br />
poverty of our relationship with God, our shallow desire for holy fellowship<br />
with <strong>Him</strong>, and fundamentally our ignorance of <strong>Him</strong>.<br />
Hence we <strong>should</strong> greatly delight ourselves in the person of God, not simply<br />
because of obligation, but rather because we genuinely delight to do no<br />
other. It was no chore for Daniel so spend time with God, whether in prayer<br />
or with His Word, even though he was not exempt from “extreme<br />
weariness,” v. 21. To know God in both truth and experience is to desire to<br />
know even more about <strong>Him</strong>. To have little interest in prayer or God’s Word<br />
is simply to indicate at best, our impoverished condition, and at worst, our<br />
unconverted state.<br />
2. The New Testament pattern in prayer.<br />
While God remains eternally the same, yet His determination to progressively reveal<br />
His character to mankind over centuries of time is especially evident when we consider<br />
the transition from the era of the Old Covenant to <strong>that</strong> of the New Covenant.<br />
However, this enhanced revelation is supremely portrayed in the person of the Son of<br />
God (Heb. 1:1-4). Thus when Jesus Christ prays, we <strong>should</strong> not only anticipate the<br />
ultimate pattern of address toward the throne of God, but also expect a comprehension<br />
of His Father <strong>that</strong> far exceeds any intercession of a mere mortal child of God. In both<br />
the didactic prayer commonly called “The Lord’s prayer,” (Matt. 6:9-18; Luke 11:1-4)<br />
and “Jesus Christ’s glorification prayer” (John 17:1-26) we are not disappointed.<br />
Even with the prayers of the Apostle Paul there is a New Covenant comprehension<br />
concerning the exalted mediatorial office of Christ, seated “at His [God’s] right hand in<br />
the heavenly places” (Eph. 1:20) <strong>that</strong> far exceeds any Old Covenant comprehension.<br />
The same advance in understanding concerns the triune content with regard to the<br />
Apostle’s prayer to “the Father, . . . <strong>that</strong> He would grant you . . . to be strengthened<br />
with power through His Spirit in the inner man, so <strong>that</strong> Christ may dwell in your<br />
hearts through faith” (Eph. 3:14-21).<br />
a. Jesus Christ’s didactic prayers.<br />
(1) The pattern prayer for Jesus Christ’s’ disciples (Matt. 6:9-18).<br />
Consider the preceding context in which the hypocrite’s motive and method<br />
in prayer is described, v. 5. Here is a religious charade in which there is<br />
inward lusting for the applause of man and self-glorification by means of the
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30<br />
31<br />
Charles Simeon, Works, XI, p. 185.<br />
THE ATTRIBUTES OF GOD<br />
pretense of outward piety. Here is insincerity toward the true God. In<br />
contrast is the pagan or Gentile’s prayer in v. 7, who, with some sincerity<br />
and considerable energy, prays to a false god. By way of contrast, Christ<br />
exhorts His disciples concerning their distinctive praying to an “all-seeing<br />
and rewarding Father,” v. 6, and an “all-knowing and benevolent Father,” v.<br />
8.<br />
Concerning the addressees of this prayer, Charles Simeon writes:<br />
Highly as the Lord’s Prayer is esteemed amongst us [in the Church of England],<br />
and frequently as it is used, there is scarcely any part of Scripture less<br />
considered: we are contented with repeating the words, without ever attending<br />
to its true report. The fact is, <strong>that</strong> though it is written for the use of all, none<br />
can use it aright but the true Christian: it is the Christian only, whose heart can<br />
embrace the subjects contained in it. 30<br />
Concerning the structure of this prayer, D. Martyn Lloyd-Jones writes:<br />
This prayer is undoubtedly a pattern prayer. . . . There is a sense in which you<br />
can never add to the Lord’s Prayer; nothing is left out. . . . To say <strong>that</strong> this<br />
prayer is all-inclusive, and is a perfect summary, simply means, therefore, <strong>that</strong><br />
it really does contain all the principles. We might say <strong>that</strong> what we have in the<br />
Lord’s Prayer is a kind of skeleton. 31<br />
(a) The injunction or command, v. 9a.<br />
“Pray, then, in this way [after this manner],” not “with these words,”<br />
suggests a general guide, not mandatory recitation. The pattern here is<br />
not so much concerning words as doctrinal structure, order, priorities,<br />
content. As John the Baptist taught his disciples to pray, not with any<br />
known verbal pattern (Luke 11:1), so Jesus Christ provides an orderly<br />
truth model <strong>that</strong> establishes universal principles.<br />
(b) The invocation or call to God, v. 9b.<br />
“Father” here does not infer the Fatherhood of God, hence the<br />
brotherhood of all mankind (John 8:44; Rom. 8:8-9, 14-17). To the Jew<br />
this term indicated a distinctive covenant relationship (Deut. 32:6; Isa.<br />
64:8-9), but it was obtained on the basis of faith (Rom. 4:13; Gal. 3:7-<br />
9). To Jesus, in His conversation and prayer directed toward heaven, the<br />
operative title was “Father,” path,r, patēr; the Son does not directly refer<br />
to <strong>Him</strong> as Jehovah (cf. John 8:58; 17:6, 11-12, 25-26). To the Christian<br />
this term indicates an adopted relationship established through faith<br />
(John 1:12; I John 3:1-2), so <strong>that</strong> as a result he partakes of the blessings<br />
of Abraham (Gal. 3:9, 26). This privilege of access as a son to the<br />
Father does not confer the right of casual and nonchalant address.<br />
Consider Mark 14:36; John 17:11, 25, where Jesus addresses His Father<br />
with reverence.<br />
D. Martyn Lloyd-Jones, Studies In The Sermon On The Mount, II, pp. 48-49.
CONCLUSION 275<br />
“Our” Father suggests communal prayer in contrast with the individual<br />
recommendation of v. 6. However, surely we can also pray “my” Father<br />
as John 8:19; 14:7 suggest. Here Jesus stresses the difference between a<br />
fact and a relationship. It is one thing to address God as “Father,” but<br />
quite another to genuinely know <strong>Him</strong> on the basis of personal faith in<br />
Christ, and so address <strong>Him</strong> as “my” Father. In the latter instance there<br />
is worship of He who has personally begotten me, and thus unfailingly<br />
sustains me on the basis of my irrevocable new birth and adoption.<br />
“Who is in heaven,” or more literally, “Who is in the heavens,” speaks<br />
of God’s abode where He dwells in unclouded glory, as transcendent in<br />
majesty, yet also imminent, calling forth awe and respect (Ps. 8:1;<br />
113:4). Remember <strong>that</strong> Jesus has come from <strong>that</strong> place of glory of<br />
which He speaks (John 1:18; 3:31-32; 6:33).<br />
(c) The petitions concerning the affairs of God (theocentric), vs. 9c-10.<br />
In the prayers of the Old Testament we have easily recognized a<br />
repeated emphasis on the priority of the character of God. Even in the<br />
face of great and fearful danger, the child of God has not neglected to<br />
first address God with comprehensive and reverent adoration, and<br />
especially with regard to addressing <strong>Him</strong> as Jehovah, the name of<br />
<strong>Israel</strong>’s covenant Head. In the same manner the Son of God instructs<br />
His disciples to pray according to this order. In simple terms, whenever<br />
we pray, it is God’s glory and business <strong>that</strong> <strong>should</strong> take precedence over<br />
man’s status and business.<br />
1) “Let Your name be hallowed/revered as holy [a`gia,zw, hagiazō],” v.<br />
9c.<br />
This is an imperative of desire, as is the case with the other five<br />
imperatives <strong>that</strong> follow. To “hallow” the name of God is to set it<br />
apart from defiling influences and tendencies; it is to treat it as<br />
holy, sacred, revered, in a manner <strong>that</strong> differs from common<br />
worldly treatment. In other words, God’s reputation is preserved<br />
from soiling and displayed only as totally pure (John 17:11). What<br />
then is God’s name here? Our previous study of the primary names<br />
of God <strong>should</strong> help us at this point. It is not “Elohim,” or<br />
“Adonai,” but “Jehovah/Yahweh,” God’s own distinctive,<br />
personal, covenantal name revealed to His redeemed children. This<br />
same name has also been attributed to the Son of God (Phil. 2:9-<br />
11), so <strong>that</strong> for the Christian, it is the “Lord Jesus” who has<br />
become his ground of access to the Father (John 14:13-14; 15:16;<br />
16:23-24, 26; Eph. 5:20). God’s name is holy, not because of the<br />
expression of a certain sounds, but because of its distinctive<br />
meaning. Having a fullness of meaning, it was considered of<br />
particular importance to Christ (John 17:6, 11-12, 26). Hence it is<br />
not to be used thoughtlessly, lightly, but with deep respect. Even<br />
more, the name of God has a priority here <strong>that</strong> ought to<br />
profoundly impress the Christian. This is particularly so if the
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THE ATTRIBUTES OF GOD<br />
expression in v. 10, “on earth as it is in heaven,” is applicable to<br />
all of the first three imperatives. The heavenly accolade of Isaiah<br />
6:3 and Revelation 4:8 is appropriate here on earth.<br />
2) “Let Your kingdom come, v. 10a.<br />
Again we have an imperative of desire in which true children of<br />
God pray for <strong>that</strong> which, in the main, is future. It is implicit <strong>that</strong><br />
God alone establishes His kingdom and not man. Here is the true<br />
Christian’s hope in the midst of a wicked and perverse generation,<br />
not some conservative political agenda (Tit. 2:11-13; II Pet. 3:13).<br />
a) It is the kingdom promised (Dan. 2:44; 7:27; Mic. 4:1-8;<br />
Zech. 14:9-11), prior to the first coming of the King of the<br />
kingdom.<br />
b) It is the kingdom inaugurated (Matt. 3:1-2; 4:17; 10:7; 12:28;<br />
Mark 9:1-2; Luke 11:20; 17:20-21), at the first coming of the<br />
King of the kingdom.<br />
c) It is the kingdom developed (Matt. 13:31-33, 47-50; Luke<br />
16:16; Col. 1:13-14), during the inter-advent period when the<br />
King of the kingdom has gone to “a distant country” (Luke<br />
19:11-15).<br />
d) It is the kingdom anticipated (Matt. 25:31-34; Luke 19:11-27;<br />
21:25-31; 22:14-18; Acts 14:22), prior to the second coming<br />
of the King of the kingdom.<br />
e) It is the kingdom consummated (Acts 3:19-21; I Thess. 2:12;<br />
II Tim. 4:1, 18; II Pet. 1:10-11), at the second coming of the<br />
King of the kingdom.<br />
3) “Let Your will be done, on earth as it is in heaven,” v. 10b.<br />
There is obviously a very close connection between the second and<br />
third imperatives of desire. Again Lloyd-Jones comments.<br />
The result of the coming of the kingdom of God amongst men will<br />
be <strong>that</strong> the will of God will be done amongst men. In heaven the<br />
will of God is always done perfectly. . . . What is characteristic of<br />
heaven is <strong>that</strong> everyone and everything is waiting upon God and<br />
anxious to glorify and magnify His name. The angels as it were, are<br />
on the wing all ready and waiting to do His bidding. The supreme<br />
desire of all in heaven is to do the will of God, and thereby to praise<br />
and worship <strong>Him</strong>. And it <strong>should</strong> be the desire of every true<br />
Christian, says our Lord here, <strong>that</strong> all on earth <strong>should</strong> be the same.<br />
Here, again, we are looking forward to the coming of the kingdom,<br />
because this petition will never be fulfilled and granted until the
32<br />
33<br />
CONCLUSION 277<br />
kingdom of God shall indeed be established here on earth amongst<br />
men. Then the will of God will be done on earth as it is in heaven. 32<br />
Of course men ought not to pray for God to change His will;<br />
rather they pray, as part of the will of God, to acknowledge the<br />
will of God (Luke 22:42). Such prayer is best offered when a<br />
comprehensive and profound knowledge of God is at the<br />
foundation of such supplication.<br />
(d) The petitions concerning the affairs of man (anthropocentric), vs. 11-<br />
13a.<br />
As man’s first duty is to God and then second to man (Matt. 22:35-40),<br />
so this order is to be reflected in the prayer life of true disciples of Jesus<br />
Christ. However, Thomas Manton explains:<br />
In those [first three] petitions, the benefit is not God’s, but ours. When<br />
his name is sanctified, his kingdom cometh, and his will is done; these<br />
things do not only concern the glory of God, but also our benefit. It is<br />
our advantage when God is honored by the coming of Christ’s kingdom<br />
and the subjection of our hearts unto himself. But these latter petitions do<br />
more immediately concern us. 33<br />
From another perspective, with regard to the petitions <strong>that</strong> follow<br />
dealing with more man-centered concerns, there is yet necessary and<br />
underlying God-centeredness <strong>that</strong> ought not to be neglected.<br />
1) “Give us our necessary bread each day,” v. 11.<br />
Such a concern presupposes the benevolence and generosity of<br />
God, otherwise such a prayer is vain.<br />
2) “Forgive us our debts, as we have forgiven others,” v. 12.<br />
Such a concern presupposes the holiness of God <strong>that</strong> reveals our<br />
transgressions and the grace of God <strong>that</strong> pardons them, otherwise<br />
such a prayer is vain.<br />
3) “Deliver us from the evil [one], and his temptations, v. 13a.<br />
Such a concern presupposes the holiness of God <strong>that</strong> is offended by<br />
evil and the sovereignty of God <strong>that</strong> conquers evil, otherwise such<br />
a prayer is in vain.<br />
(e) The doxology or glorification of God, v. 13b.<br />
There is serious question as to whether this declaration was uttered by<br />
the Son of God at the time this prayer was taught. This has been a<br />
D. Martyn Lloyd-Jones, Studies In The Sermon On The Mount, II, pp. 64-65.<br />
Thomas Manton, Works, I, p. 149.
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34<br />
THE ATTRIBUTES OF GOD<br />
matter of doubt since the days of the early church fathers. It is<br />
impossible to be dogmatic, though everyone seems to agree <strong>that</strong> the<br />
truth expressed here is most appropriate. Many believe it was a suitable<br />
liturgical conclusion, having many variations, <strong>that</strong> was added to<br />
complement more formal worship. However, it does seem likely <strong>that</strong> the<br />
truth of this fitting declaration may have been derived from I Chronicles<br />
29:10-13 where David offers this doxology as he anticipates the<br />
building of the temple, Here it offers praise to God on account of His<br />
incarnate Temple.<br />
Reverting to the thrust of concern for God’s business in vs. 9c-10, here<br />
is a parallel three-fold declaration of God’s transcendent glory.<br />
1) To the Father belongs the eternal kingdom.<br />
2) To the Father belongs the sovereign kingdom.<br />
3) To the Father belongs the radiant glory.<br />
(2) Jesus Christ’s glorification prayer (John 17:1-26).<br />
Thomas Manton, Works, X, p. 115.<br />
While the earlier study of this prayer focused on the glory of God as its<br />
essential motif, pp. 242-245, yet a more brief consideration draws attention<br />
to the closely related God-centeredness of Jesus Christ’s address to His<br />
Father.<br />
(a) The direct address of “Father.”<br />
The first word of address is the title path,r, patēr, which occurs six times<br />
in this prayer. It is the most frequently used term of address by Jesus to<br />
His Father while at no time does He employ the more common name of<br />
“Lord.” In this instance, surely there is a depth of meaning here <strong>that</strong><br />
cannot be plumbed by any man. Compare the use of this name here<br />
with <strong>that</strong> in Matthew 6:9, page 273. Certainly “Father” here declares<br />
<strong>that</strong> eternal triune relationship between God the Father and God the<br />
Son. As Thomas Manton states: “It is good to observe <strong>that</strong> Christ doth<br />
not say, ‘Our Father,’ as involving our interest with his, because it is of<br />
a distinct kind. Christ would observe the distinction between us and<br />
himself: he is a son <strong>that</strong> is equal with the Father, co-eternal with his<br />
Father; but we are adopted sons made so.” 34<br />
In terms of prayer structure, it is obvious <strong>that</strong> the Son’s concern for His<br />
Father is preeminent, but particularly <strong>that</strong> plan of redemption which<br />
was committed to the Son’s execution. Thus in the next words, “the<br />
hour has come; glorify the Son, <strong>that</strong> the Son may [by means of His<br />
perfect obedience] glorify You,” v. 1, is Jesus’ singular focus because of<br />
His great love for the Father. The immediate way ahead concerns a trial<br />
of unimaginable proportions. Nevertheless, the Father’s will is Jesus’
CONCLUSION 279<br />
dominant concern. His love for the individual sinners given to <strong>Him</strong> by<br />
the Father is undiminished, yet He especially loves them just because<br />
they are <strong>that</strong> legacy received from His Father. In other words, the Father<br />
is everything to the Son, and His prayer reflects this passionate<br />
devotion.<br />
(b) The direct address by means of explicit attributes.<br />
It is necessary to appreciate <strong>that</strong> Jesus’ address of His Father as both<br />
“holy” and “righteous” reflects His intense love of these characteristics.<br />
Unlike the sons of Adam, there is no tremor or hint of shortfall in Jesus’<br />
tone since the Son has perfect and essential moral correlation with His<br />
Father. Thus the Son desires <strong>that</strong> His disciples <strong>should</strong> have the same<br />
prayerful priority.<br />
1) Holy Father, v. 11.<br />
There is a remarkable wedding here of moral transcendence and<br />
filial imminence. The request is, “Holy Father, [in view of my<br />
immediate departure] keep them [the eleven disciples remaining in<br />
the world] in Your name.” In other words, let them know of <strong>that</strong><br />
holiness incorporated in Your name, <strong>that</strong> apartness from the world<br />
<strong>that</strong> Jesus has embodied, cf. vs. 15-17, 19.<br />
2) Righteous Father, v. 25.<br />
There is a remarkable wedding here of moral purity and filial<br />
imminence. Here the Son proclaims His loyalty to the character of<br />
His Father since He presently abides in an unrighteous world <strong>that</strong><br />
“has not known You.” Thus, as the hour of death fast approaches,<br />
in conclusion Jesus declares <strong>that</strong> His commitment to the righteous<br />
will of His Father, and His disciples, is undiminished (Ps. 22:3).<br />
(c) The indirect address by means of implicit attributes.<br />
1) The Father has authority over all flesh, v. 2.<br />
Here is acknowledgment of the sovereignty, the absolute authority<br />
of God <strong>that</strong> has been imparted to His Son (Matt. 28:18). This in<br />
turn results in those, given to the Son, receiving eternal life.<br />
2) The Father has eternal glory, v. 5.<br />
Here is acknowledgment of the majestic glory of God, <strong>that</strong> fullness<br />
of radiance <strong>that</strong> the totality of His attributes comprises. More<br />
particularly it is the glory of God’s gospel soon to be completed.
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3) The Father has the name, vs. 6, 11, 12, 26.<br />
There are four references to “Your name,” which, in the light of<br />
Matthew 6:9, undoubtedly refers to the Tetragrammaton, hw"hy>, <strong>that</strong><br />
is Jehovah/Yahweh, as the listening Hebrew disciples would<br />
comprehend.<br />
b. The Apostle Paul’s pastoral prayers.<br />
The emphasis of Paul concerning prayer is indicated not only by his confession,<br />
“we have not ceased to pray for you” (Col. 1:9; cf. 1:3; Phil. 1:4), but also his<br />
exhortation, “pray at all times in the Spirit” (Eph. 6:18; cf. I Thess. 5:17). This<br />
manner of praying, as an ongoing attitude, is more frequent with the Apostle in<br />
the New Testament than any other person (Acts 10:2). However, particularly<br />
outstanding in Paul’s two main recorded prayers, is his passion <strong>that</strong> his addressees<br />
<strong>should</strong> increase in their knowledge of God the Father through the mediatorial<br />
revelation of God the Son.<br />
(1) Paul’s prayer for the Ephesians’ greater knowledge of God (Eph. 1:15-23).<br />
Overall, this prayer continues the biblical pattern of God-centeredness; the<br />
focus of Paul is outward, <strong>that</strong> is directed toward “the Father of the glory”<br />
and the exaltation of His Son from death to “His right hand in the heavenly<br />
places.” He is not so much concerned with a grocery list of individual<br />
physical needs. He knows <strong>that</strong> <strong>should</strong> his prayer be answered and the<br />
Ephesian saints obtain the comprehension he desires, then temporal and<br />
material concerns will lose their place of importance.<br />
(a) His manner of prayer, vs. 15-16.<br />
“For this reason,” v. 15, connects us with Paul’s preceding passionate<br />
eulogy, vs. 3-14, directed toward God the Father concerning the<br />
believers’ blessed standing in sovereign grace through Christ. This<br />
comprehension stimulates the Apostle to pray repeatedly with<br />
thankfulness for the Ephesian believers while at the same time making<br />
mention of a specific and future hope.<br />
(b) His petition summarized, v. 17.<br />
1) The address is to God the Father, specified as “the God of our<br />
Lord Jesus Christ,” He who is accessible only through the merit of<br />
His Son (1:5). Further, He is “the Father of the glory,” He who<br />
dwells in transcendent heavenly glory and is lauded by the cry of<br />
the seraphim around His throne, “Holy, Holy, Holy, is the LORD<br />
of hosts” (Isa. 6:1-3). The dominant assumption at the<br />
commencement of this prayer is <strong>that</strong> it is God alone who grants<br />
spiritual understanding <strong>that</strong> is about to be described in detail. It is<br />
certainly not latent in the natural man, and not even in bloom in<br />
many believers (Jas. 1:5).
35<br />
36<br />
37<br />
CONCLUSION 281<br />
2) Paul’s dominant desire for the Ephesian saints is “the knowledge of<br />
<strong>Him</strong> [the Father].” More specifically, this is an accumulating,<br />
maturing spiritual knowledge <strong>that</strong> has a depth of quality about it.<br />
“Knowledge” here is evpi,gnwsij, epignōsis, being an intensified form<br />
of gnw/sij, gnōsis, meaning “a deeper, fuller, more intimate,<br />
experiential knowledge.” Trench explains: “It is bringing me better<br />
acquainted with a thing I knew before; a more exact viewing of an<br />
object <strong>that</strong> I saw before afar off. That little portion of knowledge<br />
which we had here shall be much improved, our eye shall be raised<br />
to see the same things more strongly and clearly.” 35 Note in I<br />
Corinthians 13:12 how gnōsis and epignōsis are contrasted (cf.<br />
Rom. 3:20; Eph. 4:13; Phil. 1:9; Col. 1:9-10; II Tim. 3:7; II Pet.<br />
1:2-3, 8).<br />
3) The resultant effect of this knowledge is “a Spirit [not spirit] of<br />
wisdom and revelation” (cf. John 6:44-45; I Cor, 2:6-13). Lloyd-<br />
Jones explains.<br />
The Apostle prays for the Ephesian believers <strong>that</strong> the God of our<br />
Lord Jesus Christ, the Father of glory, may give them ‘the Spirit of<br />
wisdom’ (Testimonium Spiritus Externus) and ‘the Spirit of<br />
revelation’, the ability to see it and to receive it and revel in it and<br />
to enjoy it (Testamonium Spiritus Internus). What a perfect<br />
provision for damned, blind, helpless, wretched sinners! All the<br />
truth I need to know and the ability to receive it and to apprehend<br />
it! 36<br />
(c) His petition elaborated, vs. 18-23.<br />
Note the progressive descent <strong>that</strong> follows into the deeper realms of<br />
glorious biblical truth, the epignōsis of God, particularly concerning<br />
what He has accomplished through Christ. So Paul details three areas of<br />
knowledge which he considers to be of particular importance.<br />
1) The “hope of His calling,” v. 18a.<br />
R. C. Trench, Synonyms of the New Testament, p. 285.<br />
D. M. Lloyd-Jones, God’s Ultimate Purpose, pp. 362-363.<br />
W. Hendriksen, Ephesians, p. 99.<br />
Here greater assurance is sought, through enhanced enlightenment<br />
of the soul, concerning God’s particular, elective call. Again, there<br />
is to be advance from gnōsis to epignōsis. Thus Hendriksen makes<br />
a significant comment: “Paul knows <strong>that</strong> the best way to drive<br />
away old sinful tendencies is no longer to concentrate on them but<br />
rather on the blessings of salvation.” 37
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38<br />
Ibid.<br />
THE ATTRIBUTES OF GOD<br />
2) The “riches of the glory of His inheritance in the saints,” v. 18b.<br />
This “inheritance” is more likely <strong>that</strong> which the Ephesian believers<br />
have in store than <strong>that</strong> which they are (cf. 1:11, 14; 2:7; 3:8, 16). 38<br />
However, <strong>that</strong> which He bestows with such abundance is surely a<br />
reflection His gracious Bring. Again, there is to be advance from<br />
gnōsis to epignōsis.<br />
3) The “surpassing greatness of His power,” vs. 19-23.<br />
While the Christian believes in the power [du,namij, dunamis] of<br />
God, Paul’s prayer is <strong>that</strong> it be outpoured upon the Ephesians in a<br />
“surpassing” measure, with greater excess [u`perba,llw, huperballō],<br />
than had been experienced to date, <strong>that</strong> is with an advance from<br />
gnōsis to epignōsis.<br />
a) This power defined, v. 19.<br />
More specifically, this “greatness of His power” is to be<br />
comprehended as “the working [evnergi,a, energia] of the strength<br />
[kra,toj, kratos] of His might [ivscu,j, ischus].” Yet once again we<br />
have a desired advance from gnōsis to epignōsis.<br />
b) This power demonstrated, vs. 20-23.<br />
i By Christ’s resurrection, v. 20a.<br />
ii By Christ’s session, vs. 20b-21.<br />
iii By Christ’s dominion over all things, v. 22a.<br />
iv By Christ’s headship over the church, vs. 22b-23.<br />
(d) By way of summary, in this intensely doctrinal, theocentric section of<br />
Paul’s epistle, yet doctrine is an integral part of the Apostle’s<br />
understanding of prayer. Further it is doctrine <strong>that</strong> gives substance and<br />
purpose to prayer. In particular, Paul is trinitarian in his approach to<br />
prayer. He prays to the Father, v. 17, through the gospel power of the<br />
Son, vs. 20-23, while being reliant upon “the Spirit of wisdom and<br />
revelation,” v. 17. Paul’s prayerful pastoral concern is clearly seen.<br />
Souls saved is not the end of his ministry, but souls reaching full<br />
maturity through an expanding knowledge of the Father (I Thess. 2:19;<br />
3:12-13). Thus prayer is not so much a formal recitation as a<br />
progressive descent into the heart of God. Witness how Paul plunges<br />
deeper and deeper into the doctrine of the Father and the Son, both here
CONCLUSION 283<br />
and in 3:14-21. So we are to progress in our prayer life from gnōsis to<br />
epignōsis, from earth closer and closer to heaven.<br />
(2) Paul’s prayer for the Ephesians’ greater love of Christ (Eph. 3:14-21).<br />
The context of this prayer is indicated in v. 14 by the expression, “for this<br />
reason,” which is also found at the commencement of v. 1. Hence, what<br />
intervenes is commonly considered to be a parenthetic explanation, a Pauline<br />
“anacoluthon,” a literary detour. Thus the primary context is in fact 2:11-<br />
22, while 3:1-13 is a secondary, though related, aside. In 2:11-22 the<br />
fabrication of the church is in mind, particularly in vs. 19-22. The spiritual<br />
construction described here contrasts with the material construction of the<br />
then existing temple in Jerusalem. It is a distinctive fellowship of both Jew<br />
and Gentile, v. 19. It has a distinctive foundation, Christ and the apostles, v.<br />
20. It has a distinctive framework, believer-priests forming a holy temple, v.<br />
21. It has a distinctive function as a more permanent dwelling-place of God<br />
the Holy Spirit, v. 22. Hence the church of Jesus Christ, the wonder of its<br />
construction and constituency, is a stimulus to prayer for Paul. Specifically,<br />
this involves his concern for members growing spiritually in Christ from gnōsis<br />
to epignōsis (1:17; 4:13).<br />
(a) His prayer for greater knowledge of Christ’s transcendent love, vs. 14-<br />
19.<br />
1) He addresses the Father, vs. 14-15.<br />
As with 1:17, this is a reference <strong>that</strong> distinguishes from God the<br />
Holy Spirit, v. 16, and God the Son (cf. 2:18), v. 17.<br />
2) He entreats the Father, vs. 16-19.<br />
a) For the strengthening of the Holy Spirit, v. 16.<br />
This blessing of “His Spirit” is sourced in “the riches of His<br />
glory” (cf. 1:18; 3:8), which terms collectively portray much<br />
of the wondrous character of God.<br />
b) For the indwelling of the love of Christ, v. 17.<br />
Paul’s desire is <strong>that</strong> the Spirit’s indwelling ministry might<br />
bloom, again from gnōsis to epignōsis, concerning the love of<br />
Christ. The Ephesians are like a plant, rooted in Christ, yet<br />
they must be “rooted” more firmly, with greater stability, in<br />
the love of Christ. They are like a building, founded upon<br />
Christ (Col. 1:23), yet they need to be better informed or<br />
“grounded” in the love of Christ (Col. 2:7).
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THE ATTRIBUTES OF GOD<br />
c) For a greater understanding of the love of Christ, vs. 18-19.<br />
Paul desires <strong>that</strong> the Ephesians receive a greater, multidimensional,<br />
“comprehension/grasp” katalamba,nw, katalambanō, of<br />
the love of Christ.<br />
i The dimensions of Christ’s love, its breadth, length,<br />
depth, height, v. 18.<br />
ii The transcendence of Christ’s love, <strong>that</strong> is a finite<br />
understanding of the infinite, v. 19a.<br />
iii The fulfillment of knowing God, <strong>that</strong> is being wholly lost<br />
in God’s immensity, the vortex of His being, v. 19b.<br />
(b) His prayer <strong>that</strong> God may be glorified through the love of Christ, vs. 20-<br />
21.<br />
Paul’s prayer turns from petition to praise. The dynamic of this<br />
intercession is the indwelling life and power of God <strong>that</strong> grants more<br />
abundantly than we could ever hope to think or ask about.<br />
1) The ground of God’s glory in the church is His life in its living<br />
members, <strong>that</strong> is “living stones” (I Pet. 2:5; cf. Eph. 2:19-22). At<br />
the same time it is the life of God <strong>that</strong> stimulates prayer in the<br />
church toward God, so <strong>that</strong> the members are found “praying in the<br />
Holy Spirit” (Jude 20), v. 20.<br />
2) The ultimate goal of the church in prayer ought to be the glory of<br />
God, <strong>that</strong> which is refunded back to He who is glorious and<br />
reflects glory. Thus, while the character of God is fittingly<br />
addressed at the commencement of prayer, so it is equally suitable<br />
to conclude a prayer with this same perspective, v. 21.<br />
3) Thus John Bunyan warns us:<br />
John Bunyan, The Works of John Bunyan, II, pp. 276-277.<br />
It doth not always follow, <strong>that</strong> they <strong>that</strong> pray do know God, or love<br />
<strong>Him</strong> or trust in <strong>Him</strong>. This conclusion is evident by the Pharisee in<br />
the text [Luke 18:10-13]; he prayed, but he knew not God, he loved<br />
not God, he trusted not in God; <strong>that</strong> is, he knew <strong>Him</strong> not in His<br />
Son, nor so loved, not trusted in <strong>Him</strong>. He was, though a praying<br />
man, far off from this. . . . It is the sensible sinner, the selfbemoaning<br />
sinner, the self-judging sinner, the self-abhorring sinner,<br />
and the self-condemning sinner, whose prayers prevail with God for<br />
mercy. Hence I infer, <strong>that</strong> one reason why men make so many<br />
prayers, and prevail no more with God, is because their prayers are<br />
rather floatings of pharisaical fancies, than the fruits of sound sense<br />
of sin, and sincere desire of enjoying God in mercy, and in the fruits<br />
of the Holy Spirit. 39
CONCLUSION 285<br />
D. THE ATTRIBUTES OF GOD AND AUTHENTIC EVANGELISM<br />
40<br />
It is probably in the realm of Christian evangelism <strong>that</strong> presumption concerning the<br />
character of God is most prevalent. The amount of printed material available <strong>that</strong> proposes<br />
either to declare the gospel of the grace of God or explain how this saving message ought to<br />
be communicated is vast indeed. The attempts to employ novelty, relevance, artful<br />
persuasion, and attention-getting media seem to be endless. Yet concerning this huge literary<br />
and communications deposit, you will search with more success seeking for <strong>that</strong> proverbial<br />
“needle in a haystack” than the discovery here of a substantial and distinguishing<br />
explanation of the nature of the only true and living God. Yet how beguiling, even seductive,<br />
this approach so often proves to be. When we enthusiastically commend our prospective life<br />
partner to friends, how very careful we are to give a detailed description of <strong>that</strong> person’s<br />
attractive characteristics, their virtues and distinctive strengths. Yet when we desire to<br />
commend to a sinner the greatness of God’s gospel, we assume <strong>that</strong> the person we are<br />
witnessing to has a sufficient understanding of the Almighty. But how fatal such a<br />
supposition can be, for while a person may confess their belief in “god,” and the person who<br />
is witnessing takes this confession to mean “God,” the possibility of meaningful<br />
communication, based upon agreement of meaning, becomes an impossibility until both are<br />
talking about the same “God.” And the only way there can be agreement here is when the<br />
person witnessing makes clear the distinguishing marks of “God.” The looseness, indeed<br />
irreverent use of the name of “God” today, makes such clarification all the more important.<br />
Hence, to truly know the God of the Bible is to be under constraint to tell of His glorious<br />
and unique being, whether one be a Moses (Deut. 32:1-4), or a Paul (Acts 28:30-31; Rom.<br />
1:15-16). At its heart, the Christian gospel is concerned with what God is like with respect<br />
to man as an inveterate sinner. On the one hand, unrighteous man learns <strong>that</strong> God is<br />
absolutely righteous in his being and demands (Ezra 9:15), while on the other hand man in<br />
his consequent guilt learns <strong>that</strong> God justifies the ungodly (Rom. 4:5). The great question<br />
then is not how a man might be reconciled to himself or a neighbor, but how he might be<br />
reconciled to God (Job 4:17; 9:2; 25:4; II Cor. 5:20). This is the supreme issue of life today<br />
<strong>that</strong> is increasingly hid from view because of the obscurity <strong>that</strong> man-centered, relational<br />
theology injects. It is true an unbeliever may have a basic and biblical understanding of the<br />
God of the Bible. But today, it is becoming less likely <strong>that</strong> such a perspective is to be<br />
expected, especially <strong>that</strong> which engenders awe and reverence. Hence, the proclamation of<br />
the gospel must involve a telling of godless humanity of what God is like. Without this<br />
essential content, evangelism degenerates into sentimental abstraction at a horizontal human<br />
level, or evangelism <strong>that</strong> describes a god other than He who is alone revealed in the Bible.<br />
Sad to say, it is to this point <strong>that</strong> modern evangelism has fallen. Tozer writes in this respect:<br />
The gospel can lift this destroying burden [of obligation to God] from the mind, give beauty for<br />
ashes, and the garment of praise for the spirit of heaviness. But unless the weight of the burden<br />
is felt the gospel can mean nothing to the man; and until he does see a vision of God high and<br />
lifted up, there will be no woe and no burden. Low views of God destroy the gospel for all who<br />
hold them. 40<br />
A. W. Tozer, The Knowledge of the Holy, p. 11.
286<br />
41<br />
42<br />
43<br />
THE ATTRIBUTES OF GOD<br />
1. Evangelism starts with the God of the Bible.<br />
Of course the gospel means “good news” or “glad tidings,” and Scripture makes it<br />
quite plain <strong>that</strong> this wonderful message is sourced in God. It is indeed “the gospel of<br />
God,” or more specifically, (a) the gospel “belonging to God,” (b) the gospel “about<br />
God,” (c) the gospel “sourced in God,” and (d) the gospel “sent by God” (Rom. 1:1;<br />
cf. 15:16; Mark 1:14; II Cor. 11:7; I Thess. 2:2, 8, 9; I Tim. 1:11). What exactly is the<br />
gospel? Why then the gospel? For what purpose was the gospel ordained? What is the<br />
prime saving work <strong>that</strong> the gospel accomplishes? Any answers to these questions <strong>that</strong><br />
do not focus upon the fundamental necessity of reconciliation between God and man<br />
are grossly inadequate. Hence the Christian gospel commences with God, and <strong>that</strong> God<br />
is uncompromisingly the God of Abraham, Isaac, and Jacob, the God of the prophets,<br />
the only God of <strong>Israel</strong>, the God of the Gentiles, the only true and living God of the<br />
Bible. Consequently any proclamation of this good news from God demands <strong>that</strong>, in a<br />
pluralistic society, the character of this God be distinctively and emphatically made<br />
plain. This means <strong>that</strong> to proclaim God’s gospel as the Bible declares it is, at the same<br />
time, to declare <strong>that</strong> gospel’s God. To make this point even clearer, let us consider four<br />
passages of New Testament Scripture <strong>that</strong> focus on God’s gospel and <strong>that</strong> gospel’s<br />
God.<br />
a. John 3:16.<br />
In our familiarity with certain parts of the Bible, we often overlook vital truth and<br />
this is certainly the case with this passage, which is so frequently used in the<br />
proclamation of the gospel. The subject of this sentence is “the God” [o` qeoj,,,, ho<br />
theos] and everything else is subordinated to this glorious fact. The definite article<br />
here distinguishes the God of Abraham from all other gods. 41 Thus for the Apostle<br />
John, he specifically calls attention to the only God of <strong>Israel</strong>, and none other; only<br />
this God sent forth His Son to save sinners from perishing. A study of John’s<br />
writings only confirms this emphasis. Robert Cook has given us an excellent study<br />
of the doctrine of God in this regard. 42 In summary he declares:<br />
(1) John teaches <strong>that</strong> “God is spirit [pneu/ma, pneuma]” (John 4:24; cf. 1:18; I<br />
John 4:12). That is, God is spiritual in His nature. “This is an affirmation<br />
<strong>that</strong> God is transcendent, pure person (in contrast to one who is a compound<br />
of matter and spirit or <strong>that</strong> which is only matter and therefore finite). He is<br />
unlimited by space and time and must be understood in spiritual terms.<br />
Therefore we must worship <strong>Him</strong> personally (in spirit) and on the basis of<br />
truth.” 43<br />
(2) John teaches <strong>that</strong> “God is light [fw/j, phōs]” (I John 1:5). “[The context<br />
strongly supports the view <strong>that</strong> I John 1:5 is an affirmation of God’s holiness.<br />
. . . Fellowship is predicated upon a God who is light sharing common things<br />
with children who are walking in light. Since it is sin <strong>that</strong> mars and destroys<br />
Where o` qeo,j, ho theos, is used, “the [definite] article appears when the specific Jewish or Christian God or<br />
Lord is meant.” Blass, Debrunner, ed. Funk, A Greek Grammar of the New Testament, p. 133.<br />
W. Robert Cook, The Theology of John, pp. 40-5.<br />
Ibid., p. 40.
44<br />
Ibid., pp. 40-2.<br />
45<br />
Ibid., p. 42.<br />
46<br />
Ibid., p. 42.<br />
47<br />
Ibid., pp. 42-3.<br />
48<br />
Ibid., p. 44.<br />
CONCLUSION 287<br />
this fellowship, the light <strong>that</strong> makes fellowship possible must be construed as<br />
the absence of sin (light is the absence of darkness [I John 1:5b]). God’s<br />
holiness represents among other things His absolute moral perfection. He is<br />
totally separated from sin in His essential being. Figuratively speaking, the<br />
outstanding quality of light is its purity. This is especially apt here since light<br />
is used to picture a moral quality and the appropriate ethical relationship of<br />
man vis-a-vis God (I John 1:7). 44<br />
(3) John teaches <strong>that</strong> “God is love [avga,ph, agapē]” (I John 4:8; 16). “God is<br />
loving, but John’s aim here is to distinguish the activity of love from the<br />
attribute of love. The latter is the source from which the former arises. Love<br />
in God is <strong>that</strong> which moves <strong>Him</strong> to self-communication both within and<br />
outside the Godhead. Thus the affirmation <strong>that</strong> He is love asserts <strong>that</strong> God<br />
is, by nature, One who is wont to share <strong>Him</strong>self with others, especially His<br />
children. 45<br />
(4) John teaches <strong>that</strong> God “the Father has life in <strong>Him</strong>self” (John 5:26). “This<br />
sets forth His aseity, or selfexistence. It sets him apart from every other<br />
being, all of whom are dependent in <strong>that</strong> they have life from a source outside<br />
themselves (a concept also implied in the Creator-creature relationship (Rev.<br />
4:11).” 46<br />
(5) John teaches <strong>that</strong> God is, by nature, true (John 17:3; I John 5:20; cf. John<br />
3:33; 8:40). “The term used here is avlhqino,j, alēthinos, meaning true in the<br />
sense of ‘real’ or ‘genuine.’ The God of Scripture, about whom John writes, is<br />
neither false nor counterfeit nor the figment of some man’s or society’s<br />
imagination. This God conforms to reality intrinsically; in fact He is the<br />
source and standard for all <strong>that</strong> is genuine and real.” 47<br />
(6) John teaches <strong>that</strong> God is personal, but especially the Father in relation to His<br />
Son, the Lord Jesus Christ, “the only begotten from the Father” (John 1:14;<br />
cf. 1:18; 3:16; I John 4:9). This Son, “is the manifestation, or revealer, of the<br />
Father. Although the Father is invisible to human perception, the Son has<br />
‘explained’ the meaning of the Father for men (John 1:18.” 48 Further, this<br />
God is also the believer’s Father (John 1:12-13; 3:1-8; I John).<br />
b. Romans 3:24.<br />
While it may sound like a contradiction in terms, yet the gospel is often presented<br />
in a way <strong>that</strong> is unbiblical in its sole christocentric emphasis. By this is meant the<br />
focus upon the Lord Jesus Christ as the beginning and end of the gospel; and<br />
again, notwithstanding Revelation 1:8; 21:6; 22:13; but cf. 1:6; 22:18, such an
288<br />
THE ATTRIBUTES OF GOD<br />
idea is quite inadequate. Now while this matter will inevitably lead us into a<br />
consideration of trinitarian relations, yet it ought to be said <strong>that</strong> the gospel begins<br />
and finishes with God, and more specifically God the Father, and this is no mere<br />
fine theological distinction. While John 3:16 has made this matter quite clear, so<br />
also does Romans 3:24 as it nestles in the middle of the most concise and yet<br />
comprehensive gospel passage in all of the Bible, <strong>that</strong> is Romans 3:21-26. In fact,<br />
with the inclusion of personal pronouns, “God the Father” is spoken of eight<br />
times within these six verses.<br />
(1) Free justification, or full and righteous acquittal through faith in Christ’s<br />
atonement, is sourced in “His grace,” to the total exclusion of human merit.<br />
The pronoun “His” here must, in context, refer to God the Father in v. 23.<br />
Hence, it is God the Father who is moved by infinite mercy to reach down to<br />
man in his hopeless predicament. In other words, it is God the Father who is<br />
the prime mover in the establishing of the gospel, even as Romans 1:1, 5<br />
support.<br />
(2) Therefore, in true biblical evangelism there must be a clear declaration about<br />
the character of this God and His demands upon man. Such characteristics<br />
are disarmingly presented in the preceding teaching of Romans 1:18-3:20, as<br />
the following categories indicate.<br />
(a) God is angry, wrathful, 1:18; 2:5; 3:5.<br />
(b) God is invisible, 1:20.<br />
(c) God is eternal in power, 1:20.<br />
(d) God is divine in nature, 1:20.<br />
(e) God is glorious, 1:23.<br />
(f) God is incorruptible, 1:23.<br />
(g) God is true, 1:25; 3:4, 7.<br />
(h) God is blessed forever, 1:25.<br />
(i) God is just and a judge, 1:32; 2:2-3, 6, 11, 16.<br />
(j) God is kind, 2:4.<br />
(k) God is forbearing, patient, 2:4.<br />
(l) God is faithful, 3:3.<br />
(m) God is righteous, 3:5.
49<br />
CONCLUSION 289<br />
(3) By way of illustration, consider Romans 8:31 where Paul encourages the<br />
believer with the rhetorical question, “If God is for us, who is against us?”<br />
So J. I. Packer asks concerning this verse:<br />
c. II Corinthians 5:18-21.<br />
Who is [this] God? Paul speaks of the God of the Bible and of the gospel, the<br />
Lord Jehovah, “a God merciful and gracious, slow to anger and abounding in<br />
steadfast love and faithfulness” (Ex. 34:6), the God whom “the only begotten<br />
Son, who is in the bosom of the Father, hath declared” (John 1:18). This is the<br />
God who has spoken to announce His sovereignty: “I am God, and there is no<br />
other; I am God, and there is none like Me, declaring the end from the<br />
beginning and from ancient times things not yet done, saying, ‘My counsel<br />
shall stand, and I will accomplish all My purpose’” Isa. 46:9 f., RSV). This is<br />
the God who showed His sovereignty by bringing Abraham out of Ur, <strong>Israel</strong><br />
out of captivity in Egypt and later in Babylon, and Jesus out of the grave: and<br />
who shows the same sovereignty still every time He raises a sinner to spiritual<br />
life out of spiritual death. This is the God of Romans, the God whose wrath<br />
“is revealed from heaven against all ungodliness and unrighteousness of men”<br />
(1:18), yet who “commendeth His love towards us, in <strong>that</strong>, while we were yet<br />
sinners, Christ died for us” (5:8). This is the God who calls, justifies and<br />
glorifies those whom from eternity He “predestinated to be conformed to the<br />
image of His Son” (8:29). This is the God of the first Anglican [Church of<br />
England] article, the “one living and true God, everlasting . . . of infinite<br />
power, wisdom and goodness; the Maker and Preserver of all things both<br />
visible and invisible.” 49<br />
Here Paul exhorts those who have been reconciled to God, as a consequence, to be<br />
ministers of reconciliation. Including pronouns, God the Father is referred to nine<br />
times in these four verses; the name of Christ as mediator is mentioned six times.<br />
However, the dominant concern of Paul is <strong>that</strong> those reconciled to God the Father<br />
through Christ <strong>should</strong> in turn exhort sinners to likewise be reconciled to God the<br />
Father through Christ.<br />
(1) At the risk of being misunderstood, the point here is <strong>that</strong> evangelism is not<br />
simply about “being a disciple of Christ” or “coming to Christ” or “being a<br />
follower of Christ.” Rather, the purpose of becoming a Christian is <strong>that</strong> the<br />
sinner, as an enemy of God, might become a friend of God. The following<br />
list of references makes this point overwhelmingly clear (Matt. 5:16; John<br />
13:31; 14:6, 13; 17:1, 4; I Cor. 15:24, 28; Rom. 15:5-6; 16:27; Phil. 2:5-11; I<br />
Pet. 3:18; 4:11; I John 2:1).<br />
(2) However, when Paul writes of being reconciled to God and commends<br />
Christians to this ministry of reconciliation, who is the “God” <strong>that</strong> the<br />
Christian is to proclaim? He uses the term “God” with the assumption <strong>that</strong><br />
he is describing the exclusive God he defines in numerous places in II<br />
Corinthians. It <strong>should</strong> be noted <strong>that</strong> the following list of attributes indicates<br />
Paul’s integral use of these characteristics rather than a systematic listing.<br />
J. I. Packer, Knowing God, p. 237.
290<br />
50<br />
51<br />
d. I Peter 3:18.<br />
THE ATTRIBUTES OF GOD<br />
(a) God is living, 1:9; 2:3; 6:16.<br />
(b) God is gracious, 1:12; 8:1.<br />
(c) God is faithful, 1:18.<br />
(d) God is glorious, 4:6.<br />
(e) God is righteous, 5:21.<br />
(f) God is powerful, 6:7; 13:4.<br />
(g) God is love, 13:11, 14.<br />
The great end of evangelism is, “to bring us to God.” Selwyn describes this as “the<br />
be-all and end-all of religion.” 50 Manton comments <strong>that</strong> this reconciliation, “is not<br />
fully done till we live with him in heaven; this is the end of our faith (I Pet. 1:9);<br />
this is the prime benefit offered to us in the gospel, to which all others tend.” 51<br />
(1) Thus Jesus Christ’s great saving design was “to bring us to God [the<br />
Father],” <strong>that</strong> is acceptance by <strong>Him</strong>, the enjoyment of His presence, the<br />
beholding and praise of His glory. But again, the question to ask in today’s<br />
pluralistic society concerns the exact identification of the God who Peter<br />
speaks about. I Peter leaves no doubt in this regard.<br />
(a) God has foreknowledge, 1:2.<br />
(b) God is merciful, 1:3; 2:10.<br />
(c) God is powerful, 1:5.<br />
(d) God is holy, 1:15-16.<br />
(e) God is just, 1:17.<br />
(f) God is radiant, 2:9.<br />
(g) God is omniscient, 3:12.<br />
(h) God is patient, 3:20.<br />
(i) God is gracious, 4:10; 5:10, 12.<br />
(j) God is powerful, 5:6.<br />
Edward Gordon Selwyn, The First Epistle Of St. Peter, p. 196.<br />
Thomas Manton, The Complete Works of Thomas Manton, XII, p. 198.
52<br />
(k) God is glorious, 5:10.<br />
CONCLUSION 291<br />
(2) So Peter points us to needed course adjustment in ourselves concerning the<br />
desire to be faithful in evangelism. Like Paul, the character of God is dealt<br />
with integrally rather than systematically. That is, the person of the definitive<br />
God is woven into Peter’s writing, and likewise his preaching. To meet this<br />
man would be to conclude <strong>that</strong>, “there is so much of God about him; his<br />
passion is wholly God; everything in his life is grounded upon God.” And to<br />
agree with this priority is not only to be mentally exercised concerning the<br />
knowledge of God, but also moved in the soul and affections. A. W. Tozer<br />
writes of this dominant and pervasive emphasis as follows:<br />
2. Evangelism in Athens.<br />
As the sailor locates his position on the sea by “shooting” the sun, so we may<br />
get our moral bearings by looking at God. We must begin with God. We are<br />
right when, and only when, we stand in a right position relative to God, and<br />
we are wrong so far and so long as we stand in any other position. . . . So let<br />
us begin with God. Back of all, above all, before all is God; first in sequential<br />
order, above in rank and station, exalted in dignity and honor. As the selfexistent<br />
One He gave beings to all things, and all things exist out of <strong>Him</strong> and<br />
for <strong>Him</strong>. “Thou art worthy, O Lord, to receive glory and honor and power:<br />
for thou hast created all things, and for thy pleasure they are and were<br />
created” (Rev. 4:11). 52<br />
In other words, true biblical evangelism starts with my own relationship with<br />
God so <strong>that</strong> proclamation of the “good news” is reflective of my own<br />
encounter. Thus personal evangelism will be as full of God as is the<br />
evangelist.<br />
The arrival of the Apostle Paul in Athens during his second missionary journey (Acts<br />
17:15-16), is highly significant with regard to the proclamation of the character of<br />
God. While he had recently ministered in Philippi, Thessalonica, and Berea, especially<br />
to audiences with some exposure to Judaism, yet in witnessing at the Areopagus or<br />
Mars Hill, his preaching is particularly notable because it involves the first major<br />
gospel presentation to a gathering <strong>that</strong> is solidly pagan and lacks any substantial Jewish<br />
or Old Testament background. Hence, the distinctive emphasis <strong>that</strong> is quite obvious in<br />
Paul’s sermon here is a matter of the greatest importance insofar as evangelizing the<br />
ignorant pagan masses of this twentieth century.<br />
a. The priority of God at Athens.<br />
Notice <strong>that</strong> Paul’s message in Acts 17:22-31 is remarkable in <strong>that</strong> Jesus Christ is<br />
proclaimed only in the concluding verse. In other words, in vs. 22-30 we find<br />
detailed exposition of the nature of the only true and living God. Specifically, God<br />
is described according to His numerous attributes as follows:<br />
Tozer, Pursuit Of God, pp. 101-2.
292<br />
53<br />
54<br />
THE ATTRIBUTES OF GOD<br />
(1) God is the creator of all things, v. 24.<br />
(2) God is sovereign over heaven and earth, v. 24.<br />
(3) God is transcendent, not confined, v. 24.<br />
(4) God is independent, self-sufficient, v. 25.<br />
(5) God is benevolent, giving life and all things, v. 25.<br />
(6) God is wise in His ordering of creation, v. 26.<br />
(7) God is immanent, not far from any of us, v. 27.<br />
(8) God is life-giving, hence living, v. 28.<br />
(9) God is immaterial, hence spiritual, v. 29.<br />
(10) God is forbearing, patient, v. 30.<br />
(11) God is righteous and just, v. 31.<br />
(12) God is omnipotent, v. 31.<br />
b. The response at Athens.<br />
However, some have maintained <strong>that</strong> Paul’s attempt to address the Athenian<br />
intelligentsia on their own philosophic level proved to be a failure, so <strong>that</strong> at<br />
Corinth he expressed deep regret and was entirely different in his approach (I Cor.<br />
2:1-5). Representative of this opinion is James Strahan who fancifully speculates<br />
<strong>that</strong> Paul, “departed [Athens] with a crushing sense of failure. . . . All <strong>that</strong> he said<br />
to the philosophers of Athens was true, but ineffective.” 53 But surely this<br />
hypothesis is to be roundly rejected, for Acts 17:34 describes the significant<br />
conversion of Dionysius as well as other members of the Areopagite audience.<br />
Further, Eusebius, the early church historian, records <strong>that</strong> this same Dionysius<br />
became the first bishop of the church at Athens. 54<br />
c. The lesson of Athens for today.<br />
While rejecting the proposal of Strahan, we believe <strong>that</strong> Paul knew exactly what<br />
he was doing at Athens and <strong>that</strong> he had no regrets. Certainly he did not explicitly<br />
denounce the Greek paganism <strong>that</strong> surrounded him, but he did politely describe<br />
the Athenians as ignorant idolaters, and exhort them to repent. However, when<br />
Paul stated, “What therefore you worship in ignorance, this I proclaim to you”<br />
James Strahan, “Athens,” James Hastings, ed., Dictionary Of The Apostolic Church, I, pp. 109-10. While Sir<br />
William Ramsay popularized this theory in 1895, he considerably modified his verdict eighteen years later.<br />
Refer to E. M. Blaiklock, The Acts Of The Apostles, p. 143.<br />
“Dionysius,” F. L. Cross, ed., The Oxford Dictionary Of The Christian Church, pp. 401-2.
55<br />
56<br />
CONCLUSION 293<br />
(Acts 17:23), he immediately delivered the only firm base upon which any person<br />
can repent, and <strong>that</strong> is a full-orbed understanding of the God of Abraham. It is<br />
not enough merely to speak to men of “God,” presuming <strong>that</strong> they understand<br />
what you mean, especially today, since all we may be verbalizing is, for the<br />
audience, to use Francis Schaeffer’s term, a “contentless banner.” 55<br />
J. I. Packer comments concerning this same scene:<br />
We must not be afraid to start with the basic facts about God the Creator.<br />
Revealed truth has a structure, and this is its foundation. When Paul<br />
preached to the pagan Athenians, he laid this foundation before going<br />
further. He had to, or else the point of his witness to our Lord would not<br />
have been grasped. For knowledge of sin and salvation presupposes some<br />
knowledge of the Creator; nobody can see what sin is till he has learned what<br />
God is. That is why [Richard] Baxter directed the seeking soul to fix his mind<br />
first and foremost on the nature and majesty of God. In the pagan West<br />
today, we need to lay the same foundation as Paul laid at Athens. We<br />
complain <strong>that</strong> our “gospel preaching” (in the modern sense) does not register<br />
with those who hear it. May not this be in the first instance because they<br />
know nothing about the God with whom they have to do? Have we taken<br />
pains to teach them who God is? The irony of our situation is <strong>that</strong> if we<br />
spend time preaching to modern pagans about the character of God we shall<br />
be told <strong>that</strong> we are not preaching the gospel. But the Puritans would not tell<br />
us <strong>that</strong>; nor would Paul. 56<br />
3. Evangelism in Papua New Guinea.<br />
By way of illustration regarding this principle of necessary pre-evangelistic instruction<br />
concerning God, especially the vital relevance here concerning this ignorant modern<br />
generation, consider just one remarkable, contemporary missionary experience. In<br />
1978, missionaries from the New Tribes Mission commenced pioneering work with the<br />
primitive Bisorio tribe in the central highland foothills of Papua New Guinea, a people<br />
oppressed with violence, fear of enemies, and personal jungle and ancestor spirits.<br />
When reasonable communication was eventually possible by means of Pidgin English<br />
and the native language, Scripture was taught to the Bisorio people over a period of<br />
eight months before the gospel of the Lord Jesus Christ was formally presented. The<br />
method was as follows:<br />
We began teaching the Bisorios, of course, about God of whom they had no concept.<br />
Their god was the sun. . . . We knew <strong>that</strong> this was where we had to begin, tearing down<br />
their previous concepts and beginning to build according to the truth. . . . We began by<br />
teaching who God was and who he wasn’t. . . . [We taught] God’s eternity. He had no<br />
beginning or end, <strong>that</strong> He was before anything. . . . As we taught them the Old Testament,<br />
we sought to bring out four basic things. [First], God’s holiness and righteousness,<br />
[second] man’s sinful condition, [third] God’s wrath against man’s sinful condition,<br />
[fourth] and yet God’s grace and His condition for acceptance by faith in His provision<br />
for salvation. Now we figured the best way to teach the Bisorios about God was not just<br />
giving them a list of dry doctrines, but to teach through Old Testament history where they<br />
Francis Schaeffer, Escape From Reason, p. 78.<br />
J. I. Packer, A Quest For Godliness, p. 169.
294<br />
57<br />
THE ATTRIBUTES OF GOD<br />
could see God in action and appreciate and begin to understand who this God is. . . . We<br />
began to share the truth of God found in Genesis 1-2. And we took them through creation<br />
bringing out the fact of God’s power, His greatness, His almightiness, creating things just<br />
with His Word, how He was a God of order, and a God of kindness, how He provided<br />
for His creation. . . . One of the things <strong>that</strong> stood out in this teaching, as we began to<br />
develop the character of God before their eyes in Genesis 1-2, was the fact <strong>that</strong> God was<br />
creator and <strong>that</strong> He was the owner and it stood out immediately in the Bisorio’s mind <strong>that</strong><br />
if God created everything, surely He was the owner of everything, and this really gripped<br />
their lives. 57<br />
Subsequent to teaching on the introduction of sin there followed much of the history of<br />
<strong>Israel</strong>, and the life of Jesus Christ. The ensuing spontaneous responses to the Savior,<br />
quite apart from evangelistic pressure, were widespread, leading to the formation of a<br />
church, and a ready desire by the new converts to share the gospel with other local<br />
tribes.<br />
George Walker and Bob Kennell, tape cassette, Bisorio Salvation Story. New Tribes Mission, Sanford, Florida.
CONCLUSION 295<br />
E. THE ATTRIBUTES OF GOD AND JUSTIFICATION BY FAITH<br />
58<br />
59<br />
60<br />
The biblical gospel includes the use of many terms <strong>that</strong> are part of God’s one plan of<br />
salvation, such as “election, regeneration, redemption, atonement, propitiation, substitution,<br />
righteousness, reconciliation, grace, adoption,” etc. However, it is the term “justification<br />
through faith” <strong>that</strong> takes on special meaning and emphasis, not simply historically, but<br />
rather in the light of man’s sinfulness and his arrogant but foolish attempt to attain right<br />
standing with the holy God of the Bible by means of his own terms and energy. According to<br />
the Bible, man’s fundamental problem is a moral issue rather than a matter of lost<br />
relationship due to separation. The separation is there, <strong>that</strong> is man’s estrangement from<br />
God, but it is a result of moral conflict. So in Isaiah 59:2 we are told <strong>that</strong>, “your iniquities<br />
have made a separation between you and your God.” Thus when the problem of iniquity is<br />
dealt with, separation will give way to reconciliation. As Job pondered, “How then can a<br />
man be just with God? Or how can he be clean who is born of woman? If even the moon<br />
has no brightness and the stars are not pure in His sight, how much less man, <strong>that</strong> maggot,<br />
and the son of man, <strong>that</strong> worm!” (Job 25:4-6).<br />
Thus both the Old Testament and the New Testament, and especially the Apostle Paul, have<br />
revealed <strong>that</strong> man’s only hope of right acceptance before this holy God is through faith in<br />
the personal, perfect, objective, imputed, and substitutionary righteousness of the Lord Jesus<br />
Christ. Such faith, as looking after the manner of Isaiah 45:22 and John 3:14-15, has hope<br />
only in Christ’s completed atonement, and through such faith alone the sinner is pardoned<br />
of all his sin and completely covered with <strong>that</strong> same Christ’s perfect righteousness (Rom.<br />
3:24; 4:5; 5:17). Thus the believing sinner is accepted by God solely “for Jesus’ sake.” Hence<br />
when Martin Luther grasped this truth of justification through faith alone, he confessed<br />
<strong>that</strong>, “this straightaway made me feel as though reborn, as though I had entered through<br />
open gates into paradise itself.” 58 Now God had become his gracious friend, whereas<br />
concerning his former regard he tells us, “For, however irreproachably I lived as a monk, I<br />
felt myself in the presence of God to be a sinner with a most unquiet conscience nor could I<br />
trust <strong>that</strong> I had pleased him with my satisfaction. I did not love, nay, rather I hated this just<br />
God who punished sinners and if not with ‘open blasphemy’ certainly with huge murmuring<br />
I was angry with God.” 59 Yet at the same time, Luther adds <strong>that</strong> this restlessness of his soul,<br />
and this hounding and depressing perspective of God’s condemning righteousness, drove<br />
him to, “knock importunately at Paul in this place [Romans 1:17], thirsting most ardently to<br />
know what Paul meant.” 60 Thus it can be concluded <strong>that</strong> the Reformer’s guilty concern<br />
regarding the demands of God’s righteousness led him to the discovery of the grace of God’s<br />
pardoning righteousness. Such comprehension, it is maintained, was very much grounded<br />
upon Luther’s understanding of the character of God.<br />
1. The loss of Reformation emphasis.<br />
That evangelical Christendom today has lost sight of the biblical truth of doctrine of<br />
justification by faith ought to be obvious to all, <strong>that</strong> is if this doctrine is comprehended<br />
Gordon Rupp, The Righteousness Of God, p. 122.<br />
Ibid.<br />
Ibid.
296<br />
THE ATTRIBUTES OF GOD<br />
according to Luther 61 , Calvin 62 , Owen 63 , Bunyan 64 , Wesley 65 , Edwards 66 , Spurgeon 67 ,<br />
Lloyd-Jones 68 , and Packer 69 . Why is this so?<br />
a. Man-centeredness.<br />
The average evangelical church in the United States has fallen from the faith of its<br />
more God-centered fathers. Certainly orthodoxy broadly prevails, but true church<br />
worship has been transformed into a religious happy hour, an opportunity for<br />
feeling good about oneself, a place where ego-massage is available for those who<br />
are hurting, a source of satisfying human relationships in an environment of<br />
ecstatic, upbeat, cacophonous sound. External philosophies such as existentialism,<br />
materialism, rationalism, and hedonism have all played their part in the invasion<br />
of this insidious infection. In particular, there has been indulgence in:<br />
(1) Utilitarianism.<br />
While man, namely myself, is at the center of my universe, God is<br />
conveniently stationed at his right hand, but not above in holy and sovereign<br />
dominion. He is a “blessing provider,” a “physical sickness prescription,” a<br />
“religious cornucopia,” a “guarantor of entrance into a designer heaven.”<br />
God is regarded even as the Son of God was in John 6:26, namely as a meal<br />
ticket. Even if government welfare fails, a final resort is religious welfare.<br />
(2) Sensuality.<br />
Today, being a Christian is not so much a matter of “How are you?” <strong>that</strong> is<br />
concerning a state of being, as “How are you doing?” or a state of<br />
accomplishment and activity, and especially “How are you feeling? or a state<br />
of delicious experience. Religious euphoria, signs and wonders, and<br />
phenomena are the hallmark of Christianity in the twenty-first century with<br />
truth as an attending handmaiden rather than a master.<br />
61 Martin Luther, Luther’s Works, “Lectures on Romans,” “Lectures on Galatians.”<br />
62<br />
John Calvin, John T. McNeill, ed., Institutes of the Christian Religion, III, XI, 1 - XVIII, 10.<br />
63<br />
John Owen, William H. Goold ed., The Works of John Owen, “The Doctrine of Justification by Faith,” V,<br />
pp. 1-400.<br />
64<br />
John Bunyan, George Offor ed., The Works of John Bunyan, “Of Justification By An Imputed<br />
Righteousness,” I, pp. 300-334; “A Defense Of The Doctrine Of Justification By Faith,” II, pp. 278-334.<br />
65<br />
John Wesley, Fifty-Three Sermons On Several Occasions, “Salvation By Faith,” pp. 7-17, “Justification By<br />
Faith,” 58-71, “The Righteousness Of Faith,” pp. 71-83, “The Scripture Way Of Salvation,” pp. 610-622.<br />
66 Jonathan Edwards, The Works of Jonathan Edwards, “Justification by Faith Alone,” I, pp. 622-54.<br />
67<br />
C. H. Spurgeon, The New Park Street and Metropolitan Tabernacle Pulpit, Sermons 362, 814, 844, 964,<br />
1280, 1456, 1749, 1917, 2357, 2513.<br />
68<br />
D. Martyn Lloyd-Jones, Romans, Atonement and Justification, 3:20-4:25, 250 pp; Luther and His Message<br />
for Today, 30 pp.<br />
69<br />
J. I. Packer, article, “Just, Justify, Justification,” Everett F. Harrison ed., Baker’s Dictionary Of Theology, pp.<br />
303-8.
(3) Relationalism.<br />
CONCLUSION 297<br />
With religious man nevertheless focusing on himself as the center of his<br />
universe, his chief interest is how he relates to his fellow man, especially in<br />
terms of acceptance, approval, self-image, fulfillment, self-assertiveness,<br />
openness, egalitarianism, etc. God is certainly acknowledged, but once again<br />
He is more on the sidelines as a supplementary consultant, a back-up when<br />
trouble arises. Modern psychology has only fostered this self-focus and its<br />
effect has become evident in the dominance of many church “counseling”<br />
programs.<br />
b. Neglect of essential Bible truth.<br />
Within evangelical orthodoxy in the United States today, thankfully there has<br />
remained a strong formal commitment to the truthfulness and inerrancy of the<br />
Bible. However, it is one thing to have the infallible Word of God in one’s hand,<br />
and quite another to have the essence of this truth embraced in the soul.<br />
(1) The nature of God.<br />
This whole study has repeatedly maintained <strong>that</strong> back of all of the multitude<br />
of problems <strong>that</strong> biblical Christianity faces today is a shallow and distorted<br />
apprehension of God. The contemporary vision is conditioned by this mancenteredness<br />
which has attempted to make God conformable to human<br />
expectations and wishes. The end product is not the God of the Bible who<br />
man can only hope to know through His initiative and righteous<br />
reconciliation, but rather the god of unconditional acceptance who is moved<br />
according to divine, warm fuzzy feelings! This being so, biblical justification<br />
has tended to become irrelevant insofar as Paul, the former rabbi, expressed<br />
it; his legal perspective must be understood more existentially and sensitively.<br />
(2) The nature of man.<br />
At this other end of the spectrum, with God not appearing quite so<br />
transcendently awesome, man does not appear to be quite so sinful, so <strong>that</strong><br />
the resultant breach does not now appear to be so vast. The nominal<br />
acceptance of man’s sinfulness in the Christian church has been assailed by<br />
the humanism of the day, with the result <strong>that</strong> weak resistance has led to the<br />
embrace of a humanistic mind set clothed in orthodox garments. Consider<br />
the dominance in church life of relational theology, counseling and<br />
psychology, self-image development, free-will doctrine and autonomy,<br />
human rights, sensual stimulation through performance, etc. In multitudes of<br />
evangelical churches, the focus is fundamentally upon man; and it is God<br />
who is merely the patron of this celebration.<br />
(3) The exact nature of the gospel.<br />
The good news <strong>that</strong> the Bible declares is clearly stated according to Romans<br />
4:5; it is <strong>that</strong> God “justifies the ungodly.” For hundreds of years this doctrine<br />
of sovereign and justifying grace, <strong>that</strong> remains on offer to repentant sinners,
298<br />
70<br />
THE ATTRIBUTES OF GOD<br />
has been declared by a host of faithful preachers who have reveled in<br />
explaining to starving mankind how a true gospel feast has been set before<br />
them. The emphasis has most often been of the sinner being reconciled to<br />
God, of the enmity being done away with (Eph. 2:15-16) so <strong>that</strong> God<br />
becomes Father. But today a different man-centered emphasis has emerged,<br />
and it is well illustrated in the realm of tract literature where the gospel is<br />
offered, in a formulated manner, on the basis of it being a sort of benefit<br />
package. Over forty years ago Campus Crusade For Christ introduced The<br />
Four Spiritual Laws booklet in which it commences, “Law One - God loves<br />
you and offers a wonderful plan for your life.” And many variations on this<br />
theme have followed. Consider some additional examples <strong>that</strong> indicate how<br />
so many commence with this personal benefit thrust and merely mention in<br />
passing the necessity of being reconciled to God so <strong>that</strong> the package might be<br />
obtained. “1 - A happy and meaningful life begins with God!” “Smile God<br />
loves you! Here are four things He wants you to know. . . . 1 st thing. God’s<br />
goal for you is abundant life.” “Fact one. A loving God sent His Son, Jesus,<br />
into the world to bring men to a new and abundant life.” “God loves you<br />
and created you to have a personal relationship with <strong>Him</strong>.” While for Paul<br />
the controlling gospel truth was “the righteousness of God,” today it has<br />
become “the relationship <strong>that</strong> fulfills.”<br />
(4) The relationship between justification and regeneration.<br />
While it may sound like a contradiction in terms, or worse, a regression into<br />
error, it is suggested <strong>that</strong> to focus, concerning the gospel, solely on the<br />
glorious truth of justification by faith, is itself a dangerous path to follow.<br />
Certainly history offers proof <strong>that</strong> this statement is true. The rise of German<br />
Pietism toward the end of the seventeenth century under Spener and Francke<br />
was surely a reaction to a scholastic and creedal Lutheranism <strong>that</strong> was<br />
devoid of warmth of experience. 70 Thus it is true <strong>that</strong> to somewhat isolate a<br />
doctrine such as justificaton by faith is to drain it of its essential life giving<br />
properties. For a sinner must not only be right with God in a legal sphere,<br />
but also alive unto God in a vital sphere. The child of God must be both<br />
justified and regenerated. And this leads us to the conclusion <strong>that</strong> such a<br />
right understanding of the gospel’s address to man has its root in the truth<br />
<strong>that</strong> God must be appreciated as both holy and living. Such a passage as<br />
Titus 3:5-7 well illustrates this point where regeneration in v. 5 and<br />
justification in v. 7 are united in v. 6 by means of Jesus Christ as the<br />
essential, central fulcrum. But today, while justification by faith has ebbed,<br />
regeneration has flowed into these decades in the form of rootless sensuality<br />
with the balance being lost.<br />
2. The present controversy.<br />
More recently there have arisen a number of factors <strong>that</strong> have caused the doctrine of<br />
justification by faith to arise in prominence, though not always with the result of hoped<br />
for approbation. In both England and the United States, it has been the issue of<br />
Williston Walker, A History Of The Christian Church, pp. 444-9.
71<br />
72<br />
CONCLUSION 299<br />
rapprochement between Protestantism and Roman Catholicism <strong>that</strong> has stimulated the<br />
need to reconsider the essential differences concerning the gospel <strong>that</strong> divide these<br />
historic movements.<br />
a. In England, the agreed statement in 1987 of the Second Anglican-Roman Catholic<br />
International Commission (ARCIC II), while acknowledging difficulties, yet<br />
claimed <strong>that</strong> an amicable process of frank discussion was on a course of<br />
convergence, and <strong>that</strong> the doctrine of justification by faith ought to be considered<br />
on a broader basis with a hoped for synthesis in view. Consequently one Anglican<br />
evangelical theologian, renowned for his doctoral expertise in the area of the<br />
doctrine of justification by faith, Dr. Alister McGrath, attempts a revisionist<br />
approach in this regard. He suggests <strong>that</strong> as the Reformers declared the doctrine<br />
of justification by drawing upon the “experiences, hopes, and fears of their own<br />
day and age,” thus by means of the existential process and ethical dimension the<br />
doctrine of justification must today be “liberated [from] the forms of theological<br />
expression used in the sixteenth century.” 71 For a detailed rejoinder to this<br />
accommodation, refer to Philip Eveson’s, The Great Exchange. 72<br />
b. In the United States, at the initiative of Charles Colson, with the cooperation of J.<br />
I. Packer, Os Guinness, Mark Knoll, Bill Bright, and seven Roman Catholics, there<br />
was published in 1994 Evangelicals and Catholics Together: The Christian<br />
Mission in the Third Millennium. Again, the aim of such interaction was <strong>that</strong> in<br />
spite of obvious disagreements in doctrine and practice, yet consideration of<br />
common factors of faith ought to stimulate “brothers and sisters in Christ” to<br />
confess a degree of agreement in being “justified by grace through faith because of<br />
Christ.” In a 1995 response has come forth the volume Justification by Faith<br />
Alone, Affirming the doctrine by which the church and the individual stands and<br />
falls, with contributions by John MacArthur, R. C. Sproul, Joel Beeke, John<br />
Gerstner, and John Armstrong.<br />
3. The solution, more than a statement.<br />
It is vigorously maintained <strong>that</strong> a return to the purity of the gospel as expressed in the<br />
doctrine of justification by faith will not come about either be means of redefinition,<br />
linguistic flexibility, existential application, or even faithful exposition on key texts.<br />
Rather, it will most naturally and inevitably emerge, or better erupt, when the fullness<br />
of the doctrine of God is regained in the realms of both Bible truth and evangelical<br />
experience. When a man begins to see God as He really is, in all of His glory and<br />
holiness and greatness, then he begins to see himself as he really is, <strong>that</strong> is as a<br />
“maggot, . . . [a] worm” (Job 25:6). He will behold the holiness of God and bemoan<br />
his unholiness; he will be overwhelmed with a sense of the life and power of God and<br />
bewail his deadness and impotence. This man will then understand <strong>that</strong> only a great<br />
gospel of purest grace can ever bridge such a vast chasm, and <strong>that</strong> such a bridge will of<br />
necessity be a work wholly of God.<br />
A. E. McGrath, Justification by Faith, What it means to us today, pp. 10-17, 92, 113, 117, 142-7.<br />
Philip H. Eveson, The Great Exchange. Justification by faith alone in the light of recent thought, 227 pp.
300<br />
THE ATTRIBUTES OF GOD<br />
Hence the solution demands more than an agreement <strong>that</strong> the attributes of God receive<br />
greater emphasis. Rather, it is the fulness of God’s person <strong>that</strong> must be sought with<br />
singular passion, humble submission, and reverent adoration in lip and life. The<br />
biblical setting of the doctrine of justification by faith demands this.<br />
a. The God of Habakkuk 2:4 who is the God of Romans 1:17; Galatians 3:10-14;<br />
Hebrews 10:32-39.<br />
In a small span of chapters, Habakkuk describes God with such an awesome and<br />
full manner <strong>that</strong> the reader finds it difficult not to tremble with the prophet (3:16).<br />
Habakkuk’s justification by faith is triumphant in the midst of the most<br />
depressing of circumstances, and <strong>that</strong> chiefly because the object of his faith is<br />
altogether glorious and affecting. Consider His:<br />
(1) Holiness, 1:13; 2:20.<br />
(2) Justice, 1:5-11; 2:6-19.<br />
(3) Salvation, 2:4; 3:18-19.<br />
(4) Wrath/mercy, 3:2.<br />
(5) Saving power, 3:3-15.<br />
b. The God of Habakkuk 2:4 in Romans 1:17; Galatians 3:10-14; Hebrews 10:32-<br />
39.<br />
This God is identically the God of Habakkuk, who in the New Covenant<br />
revelation likewise manifests holiness (Heb. 7:26), justice (Matt. 21:5; cf. Zech.<br />
9:9), salvation (Matt. 1:21), wrath/mercy (Rom. 3:25-26), saving power (Rom.<br />
1:16), and yet in particular through the mediation of the Lord Jesus Christ.<br />
(1) In Romans 1:17, justification through faith alone is in the Son of this only<br />
God of Habakkuk. This is the heart of the gospel of the saving, gratis<br />
righteousness of God, received through faith alone, <strong>that</strong> meets the demands<br />
of God’s essential righteousness.<br />
(2) In Galatians 3:10-14, justification apart from the works of the law is through<br />
faith alone in the Son of this only God of Habakkuk. This is a gospel<br />
qualification, namely <strong>that</strong> attempted conformity to the Law, as a transcript<br />
of the demands of God’s righteousness, brings a curse, not justification.<br />
(3) In Hebrews 10:32-39, justification in the midst of an afflicting world is<br />
through faith alone in the Son of this only God of Habakkuk. This is a<br />
gospel application concerning the ongoing, sanctifying role of justification by<br />
faith with regard to endurance in the midst of various trials.
F. THE ATTRIBUTES OF GOD AND CHRISTIAN MUSIC<br />
73<br />
CONCLUSION 301<br />
Since the creation of man, music seems to have been of innate interest to him as the most<br />
dominant of the arts. As God gave man a capacity to be literate, so it seems He also gave<br />
man an ability to be musical. In this regard it is not surprising <strong>that</strong> Martin Luther <strong>should</strong><br />
declare, “Next after theology I give to music the highest place and the greatest honor. . . .<br />
Experience proves <strong>that</strong> next to the Word of God only music deserves to be extolled as the<br />
mistress and governess of the feelings of the human heart” 73 For the Reformer, music was of<br />
great importance to him personally, yet he recognized <strong>that</strong> its ability to stimulate the senses<br />
required <strong>that</strong> it be regulated by the truth of Scripture. So for the child of God, since the<br />
invention of the “lyre and pipe” by Jubal in Genesis 4:21, music has been an integral part of<br />
life lived under the keeping of His saving grace. While <strong>Israel</strong> showed little interest in<br />
painting, and especially sculpture since it suggested idolatry, yet music appears to have been<br />
the chief art in social gatherings (Gen. 31:27), civil celebration (I Sam. 18:6-7), but<br />
preeminently religious worship (I Chron. 25:1-8).<br />
However, our concern is with the content emphasis of the music of the Hebrew in the Old<br />
Testament and the Christian in the New Testament. What accounts we have in this regard in<br />
the Bible, by their very nature of being recorded words, focus chiefly on what was sung<br />
rather than the type of melody employed. Thus there stands out in the most obvious relief<br />
the priority of the character and activity of God, for while the medium was employed by<br />
means of a variety of instruments as well as the individual and choir, yet the singular passion<br />
was the worship and praise of the blessed Jehovah. It is this predominant factor <strong>that</strong><br />
confronts the contemporary world of Christian music with both stark contrast and<br />
inevitable judgment.<br />
1. God-centeredness in the music of the Bible.<br />
From the beginning it is maintained <strong>that</strong> at its foundation, Christian music is concerned<br />
with Jehovah/Yahweh according to both stimulation and occupation. He provokes the<br />
musical capacity of the child of God (Ps. 40:3) and as a consequence becomes the chief<br />
object of devotion in music (Ps. 33:1-3). It is further proposed <strong>that</strong> participation in<br />
Christian music is for every Christian and not simply the accomplished instrumentalist<br />
or soloist. While the vocal cords and lips may struggle to keep a tune, nevertheless the<br />
heart can. Hence, the highest form of Christian music is congregational or fellowship<br />
singing in which every child of God may participate.<br />
a. Old Testament music.<br />
It was predominantly vocal with instrumental or orchestral accompaniment. This<br />
included stringed instruments (lyre, psaltery, sackbut), wind instruments (pipe,<br />
flute, organ, horn, trumpet), and percussion instruments (bells, cymbals, timbrel).<br />
(1) The songs of Moses.<br />
We <strong>should</strong> not forget <strong>that</strong> in his youth, Moses was highly educated in Egypt<br />
(Exod. 2:10-11), in which case he would most likely have been instructed in<br />
poetic and musical composition as well as the playing of instruments.<br />
Roland H. Bainton, Here I Stand, p. 267.
302<br />
(a) Ex. 15:1-21.<br />
THE ATTRIBUTES OF GOD<br />
Following the deliverance of <strong>Israel</strong> from the Egyptians through the Reed<br />
Sea, Moses is immediately moved to lead his people in a song <strong>that</strong><br />
praises God for His salvation and redemption, vs. 2, 13. Note in v. 2 the<br />
words, “The LORD is my strength and my song.” Here the attributes of<br />
God are to be intrinsic to true hymnody. The distinctive character of<br />
God is the dominant emphasis in this passage, including His<br />
omnipotence and sovereignty, vs. 2, 6, 13, 16, transcendent majesty, v.<br />
7, anger, v. 7, uniqueness, v. 11, holiness, v. 11, lovingkindness, v. 13,<br />
imminence, v. 17, eternity, v. 18.<br />
(b) Deut. 32:1-43.<br />
(2) The Psalms.<br />
Just prior to Moses’ ascent of Mt. Nebo where he was to view the<br />
promised land and then die, he leads <strong>Israel</strong> in a farewell song of warning<br />
and promise. Again, the character of God dominates, especially in the<br />
opening and closing segments of vs. 3-4, 39-43.<br />
Though it would appear difficult to deny <strong>that</strong> the pervasive theme of Psalms<br />
is the praise of God, nevertheless it ought to be considered <strong>that</strong> while praise<br />
is the predominant activity of the psalmist, yet the supremely grand theme<br />
and object is the character and consequent activity of <strong>that</strong> God of praise, <strong>that</strong><br />
is the Jehovah of <strong>Israel</strong>. Thus God, His glorious being and doing, under the<br />
believer’s appreciative eye, is the theme of Psalms. And it is man’s<br />
appreciation in this realm, though in Hebrew poetic form, <strong>that</strong> focuses<br />
almost continuously on the attributes of God, as evidenced in the following:<br />
(a) His name.<br />
Most of the one hundred and fifty psalms sing the praise of God by the<br />
means of His primary name as LORD revealed exclusively to <strong>Israel</strong> (Ex.<br />
3:13-15). So Psalm 8 begins and commences, “O LORD [Jehovah], our<br />
Lord [Adonai], how majestic is Thy name in all the earth.” The<br />
intervening verses expound on aspects of God’s character including His<br />
“splendor” v. 1, “wisdom” v. 2, “creative finesse” v. 3, “dominion over<br />
man and beast” vs. 4-8. So Isaac Watts encourages us to sing this Psalm<br />
as follows:<br />
I sing the almighty power of God,<br />
That made the mountains rise.<br />
That spread the flowing seas abroad,<br />
And built the lofty skies.<br />
I sing the wisdom <strong>that</strong> ordained<br />
The sun to rule the day;<br />
The moon shines full at His command<br />
And all the stars <strong>obey</strong>.
(b) His being.<br />
CONCLUSION 303<br />
I sing the goodness of the Lord,<br />
That filled the earth with food;<br />
He formed the creatures with His word,<br />
And then pronounced them good.<br />
Merely as representative, Psalm 145 provides a vast panorama of His<br />
attributes <strong>that</strong> are awe-inspiring, including “greatness” vs. 3, 6, “glory,<br />
vs. 11, 12, splendor, majesty” vs. 5, 12, “awesome power” vs. 6, 11,<br />
“goodness” vs. 7, 9, righteousness” vs. 7, 17, “grace” v. 8, “mercy” vs.<br />
8, 9, 17, “lovingkindness” v. 8, “eternity” v. 13, “benevolence” vs. 14-<br />
16, “immanence” v. 18. Thus Isaac Watts has expressed this glorious<br />
panorama of truth as follows:<br />
Long as I live I’ll bless Thy Name,<br />
My King, my God of love;<br />
My work and joy shall be the same<br />
In the bright world above.<br />
Great is the Lord, His power unknown,<br />
And let His praise be great:<br />
I’ll sing the honors of Thy throne,<br />
Thy works of grace repeat.<br />
Thy grace shall dwell upon my tongue,<br />
And while my lips rejoice,<br />
The men <strong>that</strong> hear my sacred song<br />
Shall join their cheerful voice.<br />
Fathers to sons shall teach Thy Name,<br />
And children learn Thy ways;<br />
Ages to come Thy truth proclaim,<br />
And nations sound Thy praise.<br />
Thy glorious deeds of ancient date<br />
Shall through the world be known;<br />
Thine arm of power, Thy heavenly state,<br />
With public splendor shown.<br />
The world is managed by Thy hands,<br />
Thy saints are ruled by love;<br />
And Thine eternal kingdom stands,<br />
Though rocks and hills remove.<br />
From another perspective, some psalms concentrate more upon one<br />
aspect of God’s character, such as His holiness (Ps. 99:3, 5, 9), or<br />
righteousness (Ps. 71:2, 15, 16, 19, 24). Further consider the declaration<br />
of God’s great being in Psalm 147, and particularly verse 5, “Great is<br />
our LORD, and abundant in strength; His understanding is infinite.”<br />
Thus Watts’ provides an expanded hymnic version, found on page 128,<br />
<strong>that</strong> especially focuses upon God’s attribute of infinity.
304<br />
(c) His doing.<br />
b. New Testament music.<br />
THE ATTRIBUTES OF GOD<br />
According to the being of God, so is His resultant doing. Because He is<br />
righteous, so He responds with justice; because He is good, so he<br />
responds with lovingkindness in a multitude of ways. Thus in Psalm<br />
136, David was moved to compose an antiphonal or two-part type of<br />
psalm <strong>that</strong> would suit the choral praise of God, particularly His<br />
exploits. In other words, one part of the choir would lead with a<br />
proposition about thanksgiving and praise for God’s activity, such as in<br />
v. 5, “[Give thanks] to <strong>Him</strong> who made the heavens with skill;” the<br />
second part of the choir would respond twenty-six times to each<br />
distinctive item, “For His lovingkindness is everlasting.” Especially note<br />
in this psalm <strong>that</strong> vs. 1-3, 26 first deal with God’s essential attributes,<br />
then in vs. 4-25 the thanksgiving focuses on His active attributes. So<br />
Isaac Watts leads us to sing this psalm in a “Chrisianized” form.<br />
Give to our God immortal praise;<br />
Mercy and truth are all His ways:<br />
Wonders of grace to God belong,<br />
Repeat His mercies in your son.<br />
He built the earth, He spread the sky,<br />
And fixed the starry lights on high:<br />
Wonders of grace to God belong,<br />
Repeat His mercies in your song.<br />
He sent His Son with power to save<br />
From guilt and darkness and the grave:<br />
Wonders of grace to God belong,<br />
Repeat His mercies in your song.<br />
The events <strong>that</strong> surround the annunciation and birth of Jesus Christ are described<br />
in a hymnic form, especially in Luke, <strong>that</strong> draws heavily upon the Old Testament.<br />
In Matthew 26:26-30, at the conclusion of the Upper Room gathering of passion<br />
week we are told, “And after singing a hymn, they [Jesus and his disciples] went<br />
out to the Mount of Olives.” Undoubtedly this singing would have been based<br />
upon a Psalm. In all of these instances, the specific character of God is a dominant<br />
feature, and thus so it is to be in the exhortations of Ephesians 5:15-21;<br />
Colossians 3:15-17. The singing of Jesus Christ in Hebrews 2:12 is a direct<br />
reference to the Son of God singing the praises of his Father, and the human mind<br />
surely cannot fathom the depth of regard for the Father’s character <strong>that</strong> consumes<br />
His Son in this regard.<br />
(1) The songs of Luke.<br />
The fact <strong>that</strong> the Gospel of Luke is so distinctively hymnic is reflective of the<br />
significant role of music, not only with regard to heavenly beings, but also in<br />
the Christian Church from its very inception.
74<br />
(a) The Ave Maria, Luke 1:26-38.<br />
CONCLUSION 305<br />
The conversation between Gabriel and Mary speaks of “the Lord<br />
[Jehovah]” v. 28, “the Lord God [Jehovah Elohim]” v. 32, “God’s<br />
favor” v. 30, “the Most High” vs. 32, 35, God’s sovereignty, since<br />
nothing is beyond His power, v. 37.<br />
(b) The Magnificat, Luke 1:46-55.<br />
For Mary, God is “Lord [Jehovah]” v. 46, “Savior” v. 47, “the Mighty<br />
One” v. 49, “holy” v. 49, “merciful” v. 50, omnipotent being “strong<br />
armed,” vs. 51-52, benevolent in “filling the hungry,” v. 53-54.<br />
(c) The Benedictus, Luke 1:68-79.,<br />
For Zacharias, God is “Lord God [Jehovah Elohim],” vs. 68, 76,<br />
“Savior, Redeemer” vs. 68-69, 77, “merciful” v. 72, 78, “faithful” vs.<br />
72-73, “holy [implicit]” v. 75, “righteous [implicit]” v. 75, “the Most<br />
High” v. 76, “pardoning” v. 77, “providential,” vs. 78-79.<br />
(d) The Gloria In Excelsis, Luke 2:8-20.<br />
The encounter between an angel of the Lord and the shepherds speaks<br />
of “the glory of the Lord,” v. 9, “God in the highest,” v. 14, “the Lord<br />
[Jehovah],” v. 15, God’s “praise” v. 13, 20.<br />
(e) The Nunc Dimitus, Luke 2:29-32.<br />
For Simeon, God is “Lord [Jehovah]” v. 29, “peace giver” v. 29,<br />
“faithful,” v. 29, “Savior” v. 30, “light giver,” vs. 31-32.<br />
(2) The songs of the church.<br />
Manton, Works, XIX, p. 414.<br />
In Ephesians 5:15-20, Christians are to “be filled with the Spirit, speaking to<br />
one another in psalms [yalmo,j, psalmos] and hymns [u[mnoj, humnos] and<br />
spiritual songs [wv|dh, ōdē], singing and making melody with your heart to the<br />
Lord.” At the same time they are to be, “always giving thanks for all things<br />
in the name of our Lord Jesus Christ to God, even the Father.” In Colossians<br />
3: 16-17, Christians are to “let the word of Christ richly dwell within you,<br />
with all wisdom teaching and admonishing one another with psalms and<br />
hymns and spiritual songs, singing with thankfulness in your hearts to God.”<br />
What is to be the substance of this singing? It is to be “to the Lord,” even “to<br />
God,” <strong>that</strong> is in praise of the Lord, after the manner of the Psalms, and this<br />
means in praise of the glories of His being and doing. Thomas Manton<br />
comments, “Surely, if there be anything pleasant in the world to a gracious<br />
heart, it is the praises of God <strong>that</strong> flow from a believing and loving soul, <strong>that</strong><br />
is full of the sense of the mercy and goodness and excellencies of the Lord.” 74
306<br />
(3) The songs of Revelation.<br />
THE ATTRIBUTES OF GOD<br />
The hymnic emphasis here, as with the Gospel of Luke, is likewise significant<br />
in <strong>that</strong> it describes the domain of heaven as being occupied with Godcentered<br />
music, even as are the saints upon earth.<br />
(a) The elders’ new song, Revelation 5:8-14.<br />
Here the Lord Jesus Christ is the object of “a new song,” a song <strong>that</strong> is<br />
transcendentally superior and different from singing in general (cf. Ps.<br />
33:3; 40:3; 98:1), for it declares the glory <strong>that</strong> is his due. Christ in the<br />
midst of the throne of God is exalted by a great multitude as Lamb and<br />
God, yet the focus is on his humiliation and exaltation to be judge at the<br />
end of the age. Isaac Watts describes part of this scene as follows:<br />
Come, let us join our cheerful songs<br />
With angels round the throne;<br />
Ten thousand thousand are their tongues,<br />
But all their joys are one.<br />
“Worthy the Lamb <strong>that</strong> died!” they cry,<br />
“To be exalted thus”;<br />
“Worthy the Lamb!” our lips reply,<br />
“For He was slain for us.”<br />
Jesus is worthy to receive<br />
Honor and power divine;<br />
And blessings more than we can give<br />
Be, Lord, for ever Thine.<br />
(b) The song of Moses and the Lamb, Revelation 15:2-4.<br />
The song of Moses in Exodus 15:1-21 now becomes adapted as the<br />
basis of the song of the Lamb, with other Old Testament passages being<br />
incorporated (Ps. 86:9; 111:2; 145:17; Isa. 2:2-4; 66:23). All of these<br />
references are saturated with regard for the character of God. William<br />
Hammond writes concerning this scene:<br />
Awake, and sing the song<br />
Of Moses and the Lamb;<br />
Wake every heart and every tongue,<br />
To praise the Savior’s name.<br />
Sing of His dying love;<br />
Sing of His rising power;<br />
Sing how He intercedes above<br />
For those whose sins He bore.
2. God-centeredness in the music of church history.<br />
a. The Early and Medieval era.<br />
CONCLUSION 307<br />
Ambrose, Bishop of Milan and mentor of Augustine (340-397), is usually<br />
regarded as being the father of hymnody within the Western church. He writes:<br />
Splendor [Christ] of God’s glory bright,<br />
Thou <strong>that</strong> bringest light from light,<br />
Light of light, light’s living spring,<br />
Day, all days illumining.<br />
The Father, too, our prayers implore,<br />
Father of glory evermore;<br />
The Father of all grace and might,<br />
To banish sin from our delight.<br />
However, on through the medieval period, and whatever great deficiencies<br />
accumulated during <strong>that</strong> time, yet such writers as Bernard of Clairvaux (1091-<br />
1153) and Francis of Assisi (1182-1226) are all characterized in their writings<br />
with high and exalted views of God.<br />
b. The Reformation era.<br />
Under the stimulus of Luther, hymnody takes on new significance especially as the<br />
gospel of free grace, in conjunction with the priesthood of all believers, loosens the<br />
tongues of the laity. However, the resultant musical awakening was reflective of<br />
not only life in the justified, but also the praise of God’s mercy <strong>that</strong> at the same<br />
time was reverently adored. So the theme hymn coming from the pen of <strong>that</strong><br />
volcanic Reformer well represents the regained vitality of God-centeredness.<br />
c. The Great Awakening era.<br />
A mighty Fortress is our God,<br />
A Bulwark never failing;<br />
A Helper he amid the flood<br />
Of mortal ills prevailing.<br />
For still our ancient foe<br />
Doth seek to work us woe;<br />
His craft and pow’r are great;<br />
And armed with cruel hate,<br />
On earth is not his equal.<br />
Surely this eighteenth century period remains the golden age of church hymnody<br />
since such a galaxy of luminaries shone forth as never before. And it <strong>should</strong> be<br />
noted <strong>that</strong> this flood of God-centered praise and worship was a consequence<br />
rather than a cause of true revival <strong>that</strong> so profoundly affected Great Britain,<br />
Europe, and the United States. Consider the influence of Watts, Wesley,<br />
Doddridge, Cowper, Toplady, Rothe, Zinzendorf, followed into the next century<br />
by Bonar, Faber, Monsell, Montgomery, Rossetti, etc. However it was, above all<br />
else, the preaching of this time and onward <strong>that</strong> so stimulated the outburst of<br />
gospel truth in song. The regained message of the evangel led to hearts singing a
308<br />
75<br />
76<br />
THE ATTRIBUTES OF GOD<br />
new song of saving grace and, as with Scripture, <strong>that</strong> new song was about the<br />
glorious character of a righteous and redeeming God. Representative of this<br />
theocentric priority, Charles Wesley writes:<br />
Thee will I praise with all my heart,<br />
And tell mankind how good Thou art,<br />
How marvellous Thy works of grace;<br />
Thy name I will in songs record,<br />
And joy and glory in my Lord,<br />
Extolled above all thanks and praise.<br />
In another of his over 6,500 hymns he declares:<br />
Praise the Lord who reigns above,<br />
And keeps His court below;<br />
Praise the holy God of love,<br />
And all His greatness show;<br />
Praise <strong>Him</strong> for His noble deeds,<br />
Praise <strong>Him</strong> for His matchless power:<br />
<strong>Him</strong> from whom all good proceeds<br />
Let earth and heaven adore.<br />
3. God-centeredness lacking in twentieth century music.<br />
That change has come to Christian music, especially during the latter part of the<br />
twentieth century is undeniable. The reason for this, broadly speaking, is based upon<br />
one of two options. Either the change is a result of degeneration from certain fixed<br />
standards <strong>that</strong> are inherent in music, or it is merely a reflection of cultural differences,<br />
of fluctuation of style and change of taste. The latter view might be designated as<br />
musical relativism, which denies <strong>that</strong> there is really universal and innate appreciation of<br />
harmony and discord since music is essentially neutral. Thus John Blanchard responds<br />
to this proposition:<br />
[I]f music is neutral, if it can say whatever the hearers want it to say, then why are certain<br />
kinds chosen as background music played on aeroplanes, in supermarkets, or in places<br />
likely to be stressful? If music is neutral, why would we consider the theme music from<br />
Alfred Hitchcock’s film Psycho unsuitable to be played in a dentist’s waiting room? The<br />
obvious reason is <strong>that</strong> the music is chosen to do something; and the reason it can do<br />
something is <strong>that</strong> it is not neutral. 75<br />
We might further enquire if, merely through conditioning, the hitting of several random<br />
notes on a piano might be acknowledged as harmonious to the ear while acknowledged<br />
chords would be objected to as discordant? Certainly John Cage has attempted this<br />
with his “chance music.” But as Francis Schaeffer explains, “in Cage’s universe nothing<br />
comes through in the music except noise and confusion or total silence.” 76 Further,<br />
could it ever be said <strong>that</strong> repetitive screeching, resulting from fingernails being rapidly<br />
scraped across a blackboard, would eventually be regarded as the production of<br />
pleasant sound?<br />
John Blanchard, Pop Goes The Gospel, pp. 102-6.<br />
Francis A. Schaeffer, The God Who Is There, p. 73.
CONCLUSION 309<br />
The former view, while not denying a variety in musical style, yet maintains <strong>that</strong> there<br />
are certain fixed elements, related to human nature, <strong>that</strong> establish inviolate standards<br />
for primitive and mature music. In support of this perspective, in terms of secular<br />
music, reference <strong>should</strong> be made to Dionysus Rising by E. Michael Jones subtitled,<br />
“The Birth of Cultural Revolution out of the Spirit of Music” in which he details the<br />
descent from harmony to dissonance via Wagner, then Nietzsche to Schönberg to Mick<br />
Jagger. 77<br />
Francis Schaeffer has also written in a similar vein. 78<br />
Concerning the fixity of<br />
the effects of rock music, whether it be secular or religious, John Blanchard refers to a<br />
university study in which it was concluded: “There is simply no such thing as Christian<br />
rock <strong>that</strong> is substantively different in its impact [from secular rock].” 79<br />
a. Man-centeredness invades the church.<br />
With regard to current standards of music in the Christian church, it is obvious<br />
<strong>that</strong> the new styles are a result of influence from the world in its downgrade<br />
course concerning the arts in general. The church has not, with the originality of<br />
the new song <strong>that</strong> it is to sing, introduced music <strong>that</strong> is compatible with redeemed<br />
souls. Rather it has imported style from secular man, arguing <strong>that</strong> such a method<br />
finds justification from Martin Luther who borrowed tunes from the barroom and<br />
adapted them to church hymn singing. But this is simply not true as David W.<br />
Music explains in his article, “Getting Luther out of the Barroom.” This myth<br />
arose from a misunderstanding over musical terminology. Many of Luther’s tunes<br />
were composed according to a “Bar form,” which described a certain musical<br />
phraseology <strong>that</strong> had nothing at all to do with places of entertainment.<br />
Luther’s hymns were designed for popular use, but were not radically different in<br />
style from the sacred art music of the time. . . . He [Luther] even advocated the<br />
continued use of Latin in church music, a point <strong>that</strong> is often overlooked by those<br />
who view Luther as the ‘patron saint’ of contemporary Christian Music. 80<br />
b. Truth yields priority to sensuality.<br />
It is significant <strong>that</strong> so much of modern Christian music is cacophonous, and<br />
consistently so. The rationale is <strong>that</strong> of using “praise songs” according to certain<br />
Psalms <strong>that</strong> exhort, “O clap your hands, all people; shout to God with the voice of<br />
joy” (Ps. 47:1), and “Praise <strong>Him</strong> with loud cymbals; praise <strong>Him</strong> with resounding<br />
cymbals” (Ps. 150:5). But at the same time there is little music of a contemplative<br />
nature, and this leads us to suggest <strong>that</strong> once again, it is the clamor for high<br />
decibel music in the world <strong>that</strong> has led many in the church into being seduced<br />
with the same priority. Therefore, as the world, because of the noise and the<br />
sensual satisfaction <strong>that</strong> is produced, is not overly concerned about the meaning of<br />
words, so modern Christian music likewise pays less attention to truth while<br />
majoring on sensational effect. Certainly contemporary Christian music has<br />
words, but the point is <strong>that</strong> the truth content is at best childish, and at worst<br />
77 E. Michael Jones, Dionysus Rising, 204 pp.<br />
78 Francis A. Schaeffer, The God Who Is There, pp. 37-43, 70-4.<br />
79<br />
Blanchard, Pop Goes The Gospel, p. 191.<br />
80<br />
David W. Music, “Getting Luther out of the Barroom,” The Hymn - A Journal Of Congregational Song, July<br />
1994, p. 51.
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81<br />
THE ATTRIBUTES OF GOD<br />
vague, man-centered sentimentality. Most obvious is the fact <strong>that</strong> while God is<br />
mentioned, yet the perspective of the composer is spiritually bland and shriveled.<br />
The issue is not simply one of a new mode of expression, but a pale appreciation<br />
of the glory of God according to a writer <strong>that</strong> pens his spiritual poverty.<br />
John Blanchard writes:<br />
Two very competent musicians, very much a part of the Christian pop scene, put it<br />
to us like this: “The major problem of rock music is the noise level. The words are<br />
often inaudible and even if they were audible the degree of truth in them would be<br />
negligible.” . . . But in evangelism the words are vitally important. The Bible speaks<br />
of “the word of truth, the gospel of your salvation” (Eph. 1:13). . . . How then can<br />
the work of evangelism be helped by something which makes the message more<br />
difficult to hear? 81<br />
Thus biblical music starts with truth, and in the realm of Christianity, <strong>that</strong> truth is<br />
grounded upon the knowledge of God. Therefore biblical music will always be<br />
God-centered.<br />
2. God-centeredness the requisite for twentieth century music.<br />
Take the examples of men like Isaac Watts, Charles Wesley, and Horatius Bonar. First<br />
and foremost these were profound men of God. The well of their souls was deep with<br />
the experiential knowledge of God; it was from this fullness <strong>that</strong> they drew and as a<br />
result composed hymns which the redeemed soul loves to sing. These men were<br />
thoroughly taught in the Bible, even the original languages, as well as systematic<br />
theology. But all of this truth, centering on the grace of God in the gospel, had been<br />
ignited in their souls through the Holy Spirit.<br />
a. The well of good music composition is a consecrated soul.<br />
A Christian gives first priority to a saving and sanctifying knowledge of God; then<br />
he discovers the Spiritual gift(s) <strong>that</strong> God has freely bestowed upon him. He does<br />
not first opt for being a musician, rather he discovers his area of giftedness which<br />
may or may not involve musical ability. However, even with an acknowledged<br />
talent for music, it is vital <strong>that</strong> the child of God give priority to Christian graces or<br />
fruit <strong>that</strong> best regulate Spiritual gifts, for when this fruit is well cultivated, then the<br />
music will indeed be nourishing to hungry souls. But giftedness in music with an<br />
obvious lack in spiritual graces will result is music <strong>that</strong> lacks glory and sweetness;<br />
it will tend to be more man-centered rather than God-centered. Psalm 87:7 well<br />
describes the Christian singer or instrumentalist: “Then those who sing as well as<br />
those who play the flute shall say, ‘All my springs of joy are in you [God].’<br />
b. The components of good music <strong>should</strong> direct us toward God.<br />
Good music depends upon the mix of certain elements just as good cooking<br />
depends on the right balance of ingredients. Just as we need a variety of food,<br />
whether bread or cake, so also the Christian will be blessed with a variety of<br />
music, yet a mix of certain basics will remain necessary. Some cooking, with an<br />
Blanchard, Pop Goes The Gospel, pp. 26-7.
82<br />
CONCLUSION 311<br />
imbalance of ingredients ends up as stodge, even as does some modern music<br />
which is mainly comprised of beat and primitive melody <strong>that</strong> is usually fortissimo<br />
(very loud), with the vocalist slipping and sliding around in a manner <strong>that</strong> is not<br />
new; it is simply crooning as the world has so effectively taught. The first<br />
ingredient in good Christian music is <strong>that</strong> of truth <strong>that</strong> focuses on God, His being<br />
and doing, and establishes the parameters of the tune rather than contrariwise.<br />
Second, the tune must have a melody <strong>that</strong> is appropriate to the truth since it<br />
provides a musical story-line; integral to this are the elements of mood, timing,<br />
rhythm, color, etc. Third, the accompanying instrument must be suitable to<br />
singing by a congregation. In 1761, John Wesley published a tune book titled<br />
Sacred Melody which, he said, “contains all the tunes which are in common use<br />
amongst us.” He further included directions for the use of this volume by<br />
Methodist singers. They are certainly intended to promote the priority of Godcenteredness<br />
in congregational singing.<br />
I. Learn these Tunes before you learn any others; afterwards learn as many as<br />
you please.<br />
II. Sing them exactly as they are printed here, without altering or mending them at<br />
all; and if you have learned to sing them otherwise, unlearn it as soon as you can.<br />
III. Sing all. See <strong>that</strong> you join with the congregation as frequently as you can. Let<br />
not a slight degree of weakness or weariness hinder you. If it is a cross to you, take it<br />
up, and you will find it a blessing.<br />
IV. Sing lustily and with a good courage. Beware of singing as if you were half<br />
dead, or half asleep; but lift up your voice with strength. Be no more afraid of your<br />
voice now, nor more ashamed of its being heard, than when you sung the songs of<br />
Satan.<br />
V. Sing modestly. Do not bawl, so as to be heard above or distinct from the rest<br />
of the congregation, <strong>that</strong> you may not destroy the harmony; but strive to unite your<br />
voices, so as to make one clear melodious sound.<br />
VI. Sing in time. Whatever time is sung, be sure to keep with it. Do not run before<br />
nor stay behind it; but attend close to the leading voices, and move therewith as<br />
exactly as you can; and take care not to sing too slow. This drawling way naturally<br />
steals on all who are lazy; and it is high time to drive it out from amongst us, and<br />
sing all our tunes just as quick as we did at first.<br />
VII. Above all sing spiritually. Have an eye to God in every word you sing. Aim at<br />
pleasing <strong>Him</strong> more than yourself, or any other creature. In order to do this attend<br />
strictly to the sense of what you sing and see <strong>that</strong> your heart is not carried away with<br />
the sound, but offered to God continually; so shall your singing be such as the Lord<br />
will approve of here, and reward you when He cometh in the clouds of heaven. 82<br />
James T. Lightwood, The Music of The Methodist Hymn-Book, pp. xix-xx.
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F. THE ATTRIBUTES OF GOD AND LOCAL CHURCH MATURITY<br />
Among all of the assemblies of human beings in the world, whether they be for the purpose<br />
of government, entertainment, or religion, it is the gathering of Christians in local church<br />
fellowships <strong>that</strong> distinguishes itself, and principally because God is specially present in such<br />
meetings of His redeemed children (Eph. 2:19-22). But how are such Christians to respond<br />
to this presence? How are children of God to behave before their Father in His spiritual<br />
dwelling place? First and foremost, while being involved in loving fellowship and a holy<br />
lifestyle, they are to worship God according to their knowledge of <strong>Him</strong>.<br />
1. The character of God as a model of righteousness.<br />
In Christian family relationships, it is the proper moral conformity to and proper<br />
honoring of parents by their children <strong>that</strong> establishes a home where harmony and<br />
loving order reign. The parents are seen to be genuine in the wholesome standards they<br />
maintain and not hypocrites. Hence the children, in the light of the good character or<br />
attributes of their parents, have both proper models and encouragement with integrity<br />
as they grow into this likeness. Likewise in the fellowship of a local church, there ought<br />
to be similar constraint upon the children of God as they behold both the righteous and<br />
gracious character of their Father in heaven. Indeed, Paul directs us in Ephesians 5:1, to<br />
“be imitators [mimhtai,B mimētai] of God as beloved children.” That is, as believers<br />
comprehend <strong>that</strong> God is love and <strong>that</strong> they are loved by God, they are to model their<br />
lives according to this truth, but especially as this truth is embodied in the person of the<br />
Lord Jesus Christ. Hence, there is the fitting subsequent exhortation in Ephesians 5:2,<br />
namely, “walk in love, just as Christ also loved you and gave <strong>Him</strong>self up for us.” As<br />
believers behold <strong>that</strong> God is holy, so they are to emulate their Father by means of holy<br />
behavior (I Pet. 1:15).<br />
2. The character of God as the object of worship.<br />
However, in such godly family life, there is yet something else <strong>that</strong> even transcends in<br />
importance generated and modeled likeness in the healthy growth of children. It is not<br />
enough <strong>that</strong> our sons and daughters <strong>should</strong> reflect their parents, even morally and<br />
spiritually. For beyond this is the desire <strong>that</strong> our children <strong>should</strong> spontaneously admire<br />
and adore their father and mother, yes even rightly worship or honor them. Here surely<br />
is the ultimate reward and delight for any parent. And so it is with regard to authentic<br />
children of God. For not only are they to be godly or “God-like” (Matt. 5:48; Luke<br />
6:36; Eph. 4:32), but also, supremely they are to worship their Father in heaven who<br />
has begotten them (John 4:23-24). With such a principle in mind then, consider the<br />
following instructive comment of A. W. Tozer with regard to this priority of worship.<br />
The purpose of God in sending His Son to die and rise and live and be at the right hand of<br />
God the Father was <strong>that</strong> He might restore to us the missing jewel, the jewel of worship;<br />
<strong>that</strong> we might come back and learn to do again <strong>that</strong> which we were created to do in the<br />
first place—worship the Lord in the beauty of holiness, to spend our time in awesome<br />
wonder and adoration of God, feeling and expressing it, and letting it get into our labors<br />
and doing nothing except as an act of worship to Almighty God through His Son Jesus<br />
Christ. I say <strong>that</strong> the greatest tragedy in the world today is <strong>that</strong> God has made man in His<br />
image and made him to worship <strong>Him</strong>, made him to play the harp of worship before the
83<br />
84<br />
CONCLUSION 313<br />
face of God day and night, but he has failed God and dropped the harp. It lies voiceless at<br />
His feet. 83<br />
3. What is biblical worship?<br />
Now while true Christian worship is essentially an internal and individual matter, yet<br />
the Bible more often describes it as a corporate response whereby believers are<br />
strengthened and encouraged in their common adoration of God. Hence, it is<br />
customary parlance for church attenders to describe their gathering as a “worship<br />
service.” But what exactly is meant by this expression? The usual Hebrew word for<br />
worship is hx'v', shachah, which describes prostration or stooping in submissive<br />
adoration, while the Greek proskune,w, proskuneō, speaks of bowing to kiss with<br />
obeisance and reverence. The English word means acknowledgment of “worth-ship” or<br />
“worthiness” with regard to the admirable value and revered estimation of God.<br />
Hence, all in all, to worship God means to adoringly, reverently, and submissively<br />
admire what we personally, intimately know about <strong>Him</strong>, and such knowledge brings us<br />
to the necessity of a full and rich understanding of His attributes. True worship and a<br />
profound appreciation of the character of God are inseparably related, especially with<br />
regard to biblical rather than contrived worship in a local church. John MacArthur<br />
says it well:<br />
If our worship is to be meaningful, if it is to be acceptable, we must seek to conceive of<br />
God as He has revealed <strong>Him</strong>self to us. . . . An intimate knowledge of the person of God is<br />
perhaps the greatest motivation to true, overflowing, whole-life worship. When we begin<br />
to know God as He is, our response has to be <strong>that</strong> of magnifying <strong>Him</strong>, giving <strong>Him</strong> glory<br />
for who He is and what He does for us. 84<br />
a. Modern evangelical worship.<br />
With this point firmly in mind, it <strong>should</strong> not surprise us today <strong>that</strong> much so-called<br />
worship is in fact a reflection of widespread ignorance amongst professing<br />
Christians concerning the attributes of God, and <strong>that</strong> within the nucleus of local<br />
church fellowship. Hence, it is this spiritual myopia which produces a blurred<br />
vision of God <strong>that</strong> has caused the body of Christ in this century to become<br />
immature and stunted rather than full-grown (Eph. 4:13). The spirit of the<br />
Samaritans has come among us, for the Son of God could, with greater<br />
justification, declare to our shameful condemnation <strong>that</strong>: “You worship <strong>that</strong><br />
which you do not know” (John 4:22). This being true, then what is the essence of<br />
modern evangelical worship? Peter Masters perceptively suggests <strong>that</strong> the devil has<br />
artfully redirected worship away from God towards man.<br />
The devil wants to stop humble, reverent, rational praise rising from the creature to<br />
the Creator. To achieve this he has introduced into evangelical fellowships various<br />
forms of worship which are earthly, sensual and selfish. The object of this worship is<br />
<strong>that</strong> worshipers <strong>should</strong> enjoy themselves as they thrill to music, or work up exciting<br />
emotional sensations. Some people will throw themselves into orgies of ecstasy,<br />
while others will indulge their appetite for vainglory by appointing themselves as<br />
prophets. Significantly, the new approach to worship is chiefly promoted by the<br />
A. W. Tozer, Worship - The Missing Jewel Of The Evangelical Church, pp. 12-3.<br />
John MacArthur, Jr., The Ultimate Priority, pp. 35, 46.
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healing [Charismatic] movement. The new worship is “all-for-me” worship. It is a<br />
thrill; a season of uninhibited release. It is a time when the rational part of a person<br />
may be subdued or discarded in favor of emotional escapism. This new worship is<br />
purely subjective, for it is all about my feelings, my moods, my health. It is not<br />
looking at God, leaning on <strong>Him</strong>, worshiping <strong>Him</strong>. If the devil can pervert true,<br />
rational worship what a wonderful triumph he scores! If he can make people<br />
subjective and petty, how pleased he will be. If he can reduce a congregation of<br />
born-again people to superficial emotionalism, mystical mutterings, trembling and<br />
weeping, experience of physical sensations, clapping and dancing and banal,<br />
repetitive singing, then he will rob God of worship and render the church offensive<br />
to <strong>Him</strong>. 85<br />
b. Evangelical worship <strong>that</strong> is biblical.<br />
How then does a church <strong>that</strong> is weak through being bent over in man-centered<br />
navel gazing become upright, mature, and adult? Only by means of an uplifting,<br />
mind-enlarging, soul stimulating proclamation of the grandeur and blazing glory<br />
of God <strong>that</strong> snatches the attention of man away from his own mere flickering<br />
flame.<br />
(1) The Corinthian model.<br />
Consider how in I Corinthians 3:1-9, 21-23, Paul first judges the church at<br />
Corinth to be carnal and childish. Next he condemns <strong>that</strong> form of ministry<br />
which focuses attention on men such as Apollos, Peter, or himself. Then he<br />
redirects the Corinthian believers towards the priority of God in everything,<br />
and later offers the stern rebuke: “Become sober-minded as you ought, and<br />
stop sinning; for some have no knowledge of God. I speak this to your<br />
shame” (I Cor. 15:34). Concerning the unsettling mania with regard to<br />
charismatic gifts in this same troubled church, it is significant <strong>that</strong> Paul<br />
directs the believer, not further along an emphatically pneumatic path, but<br />
rather toward a balanced understanding of God’s triunity (I Cor. 12:3-6).<br />
(2) The Father as the adorable Head.<br />
The testimony of the former Charismatic spokesman, Anglican Thomas<br />
Smail, is most relevant at this juncture. While he does not repudiate this socalled<br />
renewal movement as a whole, having been deeply involved in it for<br />
many years, he does confess to becoming increasingly disenchanted and<br />
distant from it as the result of returning to a balanced understanding of the<br />
triune God. In The Forgotten Father he writes:<br />
Peter Masters, The Healing Epidemic, pp. 16-7.<br />
[It is] my conviction <strong>that</strong> the relationship between the divine Father and his<br />
equally divine and incarnate Son is at the very heart of the gospel. If <strong>that</strong><br />
relationship is removed or eroded, the good news of the gospel will inevitably<br />
be obscured or destroyed. For me the central contemporary issue for Christians<br />
is not about signs and wonders but about how we shall answer the primary<br />
and crucial question of Jesus, “Who do you say <strong>that</strong> I am?” . . . The<br />
charismatic experience can most certainly rejuvenate people and churches, but
86<br />
CONCLUSION 315<br />
how much evidence is there <strong>that</strong> it can mature them, by delivering them from<br />
their insidious self-concern and making them profitable and outward members<br />
of the body of Christ? The answer to <strong>that</strong> depends in considerable measure on<br />
how they relate to the Father. [The] doctrine, worship, fellowship and witness<br />
of the Church needs to be related equally and appropriately to the Father, the<br />
Son and the Spirit. . . . All one sidedness in the faith or practice of the churches<br />
can be understood in Trinitarian terms as a failure to do due honor to one of<br />
the persons of the Trinity, or to realize their proper relationship to one<br />
another. There is a thirst for miracles and a disinclination to ask in whose<br />
name they are being performed, . . . and to my mind it is largely a diversion<br />
and distraction from spiritual renewal rather than an expression of it. In the<br />
New Testament there is no such autonomous realm in the Spirit, which evolves<br />
from inside itself, building on its own experiences and developing its own<br />
techniques. The realm of the Spirit is entirely subordinate to <strong>that</strong> of the Father<br />
and the Son. 86<br />
This is a profoundly significant statement <strong>that</strong> <strong>should</strong> not be limited in<br />
application to the Charismatic Movement. Countless evangelical churches,<br />
<strong>that</strong> would reckon on their being doctrinally and confessionally sound, are<br />
yet blindly directed according to a distorted trinitarianism resulting in a<br />
misplaced Pneumacentricity or Christocenticity <strong>that</strong> is in fact an insult to the<br />
orphaned Father of <strong>that</strong> same Spirit and Son. This being the case, it is not<br />
surprising <strong>that</strong> contemporary worship is vague, confused, and distorted.<br />
(3) The Jewish restoration model.<br />
If the church of Jesus Christ is to experience genuine renewal <strong>that</strong> is<br />
productive of authentic worship, then it must return to an earnest seeking<br />
after the knowledge of God as did <strong>Israel</strong> under the direction of Ezra and<br />
Nehemiah. When the remnant <strong>that</strong> had returned from Babylon was convicted<br />
of its spiritual ignorance and lethargy, the people asked <strong>that</strong> Ezra instruct<br />
them in the Word of God, and this he did at length with great faithfulness<br />
(Neh. 8:1-8). As a result, the sons of <strong>Israel</strong> not only repented of their torpor,<br />
but also continued to thirst for the truth of God, so <strong>that</strong>, “they read from the<br />
book of the law of the LORD their God for a fourth of the day; and for<br />
another fourth they confessed and worshiped the LORD their God” (Neh.<br />
9:3). In other words, three hours of confession and worship freely flowed<br />
forth after three hours of expository teaching! And what so permeated this<br />
ministry, presumably of Levites under Ezra (Neh. 9:5-38), as we have already<br />
seen in pages 5, 266-267, was a graphic portrayal of the perfections and<br />
great glory of God as reflected in the history of <strong>Israel</strong>.<br />
Should we be surprised then today if evangelical churches are so bereft of<br />
true worship when they hear so little about the triune God of the Bible? And<br />
what shall we say to comfort those passionately faithful preachers who<br />
proclaim the attributes of God with power and application, when their<br />
congregations rise up in opposition under the pretext <strong>that</strong> they are not<br />
interested in theology? Might we not more realistically conclude <strong>that</strong> such<br />
people are not seriously interested in God?<br />
Thomas A. Smail, The Forgotten Father, pp. 9-10, 24-6.
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c. Evangelical worship <strong>that</strong> is intelligent.<br />
The truth is <strong>that</strong> the worship of God is fundamentally a matter of the mind<br />
involving our intelligence rather than our emotions. Undoubtedly there ought to<br />
be fervent, intense emotional response in worship, but it is nevertheless a response<br />
to the truth about God, and <strong>that</strong> means the knowledge concerning who He is. We<br />
might say <strong>that</strong> true worship is certainly visceral because it is firstly cerebral! This<br />
principle is nowhere better illustrated than in the Book of Psalms where a<br />
superficial appraisal might suggest the preeminence of emotion over doctrine.<br />
However, consider Sinclair Ferguson’s comments in this respect with regard to<br />
Psalm 92.<br />
The basis of worship in these words is obvious. The worship of the psalmist is the<br />
direct consequence of the God-centeredness of his heart and life. His lips make music<br />
and are full of praise (verse 1). But notice <strong>that</strong> he is not interested in the music for its<br />
own sake, nor even because of its influence on his emotions, beneficial though they<br />
may be. No! What dominates his thinking is <strong>that</strong> his praise is directed to the Lord,<br />
and his music is made “to your name, O Most High.” That is the difference between<br />
going to a service “for worship” and going to a service “to worship the Lord.” The<br />
distinction appears to be a minor one, but it may imply the difference between the<br />
worship of God and the worship of music! The foundation of worship in the heart,<br />
therefore, is not emotional (“I feel full of worship” or “The atmosphere is so<br />
worshipful”). Actually, it is theological. Worship is not something we “work up”, it<br />
is something <strong>that</strong> “comes down” to us, from the character of God. 87<br />
4. The character of God as the stimulus to worship.<br />
Hence, if local church worship is to be God-centered, then it is the pastoral<br />
responsibility of the elders to be careful in maintaining true worship services where the<br />
perfections of God radiate forth from the various ministries, not in a contrived way,<br />
but as a result of the elders themselves being, in the best sense of <strong>that</strong> term, men of<br />
God.<br />
a. In the preaching and teaching of the Word of God.<br />
b. In prayer, both corporate and individual.<br />
c. In congregational singing.<br />
d. In the administration of the ordinances.<br />
e. In evangelistic outreach.<br />
In other words, if God exhorts His children, “You shall be holy, for I am holy” (I Pet.<br />
1:15), then it is incumbent upon the church leadership for the holiness of God to be<br />
evident in both demeanor and doctrine. Only then will the congregation be stimulated<br />
to sing as they ought. Anglican vicar and hymn writer John Monsell declared, no doubt<br />
decrying formal restraint, <strong>that</strong>,<br />
Sinclair Ferguson, A Heart For God, pp. 109-10.
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CONCLUSION 317<br />
we are too distant and reserved in our praises, we sing not as we <strong>should</strong> sing to <strong>Him</strong> and<br />
of <strong>Him</strong> who is chief among ten thousand, the altogether lovely.” [Of his ministry it was<br />
said <strong>that</strong>] his Guildford Rectory was “an ideal household, full of the beauty of holiness,<br />
with genial brightness and gaiety playing like sunshine over all the troubles of life. 88<br />
So he wrote of <strong>that</strong> which he embodied.<br />
O worship the Lord in the beauty of holiness!<br />
Bow down before <strong>Him</strong>, His glory proclaim;<br />
With gold of obedience and incense of lowliness,<br />
Kneel and adore <strong>Him</strong>, the Lord is His name.<br />
John Telford, The Methodist Hymn-Book Illustrated, p. 11.
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G. THE ATTRIBUTES OF GOD AND INDIVIDUAL CHRISTIAN MATURITY<br />
When Moses ascended Mt. Sinai alone to intimately commune with God, we are told <strong>that</strong>,<br />
“the LORD descended in the cloud and stood there with him as he called upon the name of<br />
the Lord. Then the LORD passed by in front of him and proclaimed, ‘The LORD, the LORD<br />
God, compassionate and gracious, slow to anger, and abounding in lovingkindness and<br />
truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin;<br />
yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the<br />
children and on the grandchildren to the third and fourth generations.’ And Moses made<br />
haste to bow before the earth and worship” (Ex. 34:5-8). It appears <strong>that</strong> the attributes of<br />
God were so gloriously embodied before Moses’ eyes <strong>that</strong> they constrained him to quickly<br />
prostrate himself in worship before this theophany in a setting <strong>that</strong> was intensely private.<br />
1. The primacy of the individual before God.<br />
Now while the corporate adoration of God in the fellowship of the saints is of great<br />
encouragement to the Christian, yet it must be said <strong>that</strong> it is the individual and private<br />
encounter with God <strong>that</strong> is the most awesome and soul-enriching. To be alone with<br />
God forces us to throw away any pretense and come to grips with just how real is our<br />
faith and knowledge. Hence, having studied the attributes of God in some detail to this<br />
point, it is now suggested <strong>that</strong> nothing is so important as grappling with this truth<br />
alone in the depths of one’s soul. Of course the Christian is not alone, and his Savior<br />
has obtained for him a way of access to the Father calling for boldness (Eph. 3:11-12).<br />
Nevertheless, no Christian is to presume with regard to his newfound sonship, “for our<br />
God is [remains] a consuming fire” (Heb. 12:29), even as He was for Moses (Deut.<br />
4:23-24; 9:3), and Isaiah (Isa. 33:13-14). Therefore, with a sense of sober yet blissful<br />
anticipation, we ought to pursue God with such a singleness of purpose <strong>that</strong> He alone<br />
becomes the most serious and consuming interest of our life. We ought to so esteem<br />
and admire God, in this greatest of all quests, <strong>that</strong> we sing with Asaph: “Whom have I<br />
in heaven but Thee? And besides Thee, I desire nothing on earth. My flesh and my<br />
heart may fail; but God is the strength of my heart and my portion forever” (Ps. 73:25-<br />
26). And the result will surely be <strong>that</strong> in this “aloneness” with God we will find heaven<br />
opened before our eyes.<br />
a. The example of John Bunyan in solitude with God.<br />
When John Bunyan was imprisoned in Bedford jail for twelve years, he recounts<br />
<strong>that</strong> not only did his carnal weaknesses confront him, but also he had such intense<br />
blessings in <strong>that</strong> depressing and solitary place <strong>that</strong> they appeared to be<br />
incomparably greater than those blessings enjoyed in liberty. He recounts in Grace<br />
Abounding To The Chief Of Sinners:<br />
So being again delivered up to the jailer’s hands, I was had home to prison again,<br />
and there have lain now ‘complete twelve years,’ waiting to see what God would<br />
suffer these men to do with me. In which condition I have continued with much<br />
content, through grace, but have met with many turnings and goings upon my heart,<br />
both from the Lord, Satan, and my own corruptions. . . . I never had in all my life so<br />
great an inlet into the Word of God as now; those Scriptures <strong>that</strong> I saw nothing in<br />
before, are made in this place and state to shine upon me; Jesus Christ also was<br />
never more real and apparent than now; here I have seen him and felt him indeed: O<br />
<strong>that</strong> word, We have not preached unto you cunningly devised fables (II Pet. 1:16);
89<br />
90<br />
CONCLUSION 319<br />
and <strong>that</strong>, God raised Christ from the dead, and gave him glory, <strong>that</strong> your faith and<br />
hope might be in God (I Pet. 1:21), were blessed words unto me in this my<br />
imprisoned condition. . . . I have been able to laugh at destruction, and to fear<br />
neither the horse nor his rider (Job 39:18). I have had sweet sights of the forgiveness<br />
of my sins in this place, and of my being with Jesus in another world. . . . I never<br />
knew what it was for God to stand by me at all turns, and at every offer of Satan ‘to<br />
afflict me,’ &c., as I have found him since I came in hither. 89<br />
b. The example of the biblical saints in solitude with God.<br />
What more shall we say then of Jacob wrestling alone with God at Peniel (Gen.<br />
32:24), of Elijah alone in the wilderness of Beersheba confronted with God in, “a<br />
sound of gentle blowing [stillness]” (I Kings 19:2-14), of Paul isolated with God in<br />
Arabia (Gal. 1:17), of John the evangelist banished to Patmos, yet in fellowship<br />
with Christ (Rev. 1:9-18), of Jesus Christ alone in the garden of Gethsemane while<br />
his disciples slept, yet communing with His Father (Matt. 26:36-40),)? Only <strong>that</strong><br />
we are not commending a mystical flight <strong>that</strong> beckons us to embark on the life of<br />
an incoherent recluse. However supremely we take the pattern of the Lord Jesus<br />
Christ as our example for he was frequently seeking to be alone in communion<br />
with his Father (Matt. 14:23; Mark 6:46; Luke 6:12; John 6:15). For if God is<br />
really our Father, then the delight of His children will be to enjoy intimate<br />
fellowship with <strong>Him</strong>.<br />
2. The priority of returning to God.<br />
So we are calling for a vital, intimate, humbling encounter with, dare we say it in<br />
today’s existential world, the definitive God of Holy Scripture, the God of<br />
propositional revelation who saves sinners out of this present evil age (Gal. 1:3-5), the<br />
only living God of Moses, Jacob, Elijah, Paul, and John. So Tozer cautions us.<br />
But the God we must see is not the utilitarian God who is having such a run of popularity<br />
today, whose chief claim to men’s attention is His ability to bring them success in their<br />
various undertakings and who for <strong>that</strong> reason is being cajoled and flattered by everyone<br />
who wants a favor. The God we must learn to know is the Majesty in the heavens, God<br />
the Father Almighty, Maker of heaven and earth, the only wise God our Savior. He it is<br />
<strong>that</strong> sitteth upon the circle of the earth, who stretcheth out the heavens as a curtain and<br />
spreadeth them out as a tent to dwell in, who bringeth out His starry host by number and<br />
calleth them all by name as vanity, who putteth no confidence in princes and asks no<br />
counsel of kings. 90<br />
a. The basis of revival.<br />
While the plight of the Christian Church today is critical, and this is not to be<br />
forgetful of Jesus Christ’s promise <strong>that</strong>, “the gates of Hades shall not overpower<br />
it” (Matt. 16:18), yet if individual Christians will return to the primacy of the love<br />
of God, <strong>that</strong> is love towards God, by means of the constraint of gospel grace, then<br />
there will result not only a stemming of the tide of sterile, ineffectual religion, but<br />
also a contrary flood of holy, godly life <strong>that</strong> will astound a watching world. Surely<br />
Bunyan, Works, I, §§ 319-322, p. 47.<br />
Tozer, Knowledge Of The Holy, pp. 121-2.
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THE ATTRIBUTES OF GOD<br />
the history of revivals has taught us <strong>that</strong> this is true. In Jonathan Edwards’, The<br />
Distinguishing Marks Of A Work Of The Spirit Of God, which concerns his close<br />
observation of awakenings in eighteenth century New England, he concludes:<br />
If the spirit <strong>that</strong> is at work among a people operates as a spirit of love of God and<br />
man, it is a sure sign <strong>that</strong> it is the Spirit of God. . . . When the spirit <strong>that</strong> is at work<br />
amongst the people brings many of them to high and exalting thoughts of the Divine<br />
Being, and his glorious perfections; and works in them an admiring, delightful sense<br />
of the excellency of Jesus Christ; representing him as the chief among ten thousand,<br />
and altogether lovely, and makes him precious to the soul; winning and drawing the<br />
heart with those motives and incitements to love; . . . there is the highest kind of<br />
evidence of the influence of a true and divine spirit. 91<br />
b. The basis of the great commandment.<br />
Of course, in today's climate in which the language of belief is so often vague and<br />
plastic, the imperative of Jesus Christ, “You shall love the LORD your God with all<br />
your heart, and with all your soul, and with all your mind” (Matt. 22:37-38),<br />
needs careful explanation. Specifically, we are to exclusively love the only living<br />
God, who is the LORD, the God of <strong>Israel</strong> (Deut. 6:5). Where then shall we learn of<br />
this Hebrew God? First, in the Hebrew Scriptures, though subsequently in the<br />
New Testament. Why <strong>should</strong> we love the LORD as commanded? Because our<br />
accumulating knowledge of <strong>Him</strong>, both revealed and experiential, will constrain us<br />
to love <strong>Him</strong>. What degree of devotion does this love call for? Absolute and<br />
unqualified admiration <strong>that</strong> knows no rivals, and erupts as a fountain from the<br />
depths of our being with praise and obedience (Matt. 22:39). Thus, to love God as<br />
He requires is to know <strong>Him</strong> intimately, <strong>that</strong> is to know His attributes in such a<br />
way <strong>that</strong> we respond with the same passion and fervor as does David on<br />
numerous occasions: “As the deer pants for the water brooks, so my soul pants<br />
for Thee, O God. My soul thirsts for God, for the living God; . . . O GOD, Thou<br />
art my God; I shall seek Thee earnestly; my soul thirsts for Thee, my flesh yearns<br />
for Thee, in a dry and weary land where there is no water. Thus I have beheld<br />
Thee in the sanctuary, to see Thy power and Thy glory” (Ps. 42:1-2; 63:1-2).<br />
c. The basis of every Christian concern.<br />
In other words, Christians today have fallen away from the chief thing, and not<br />
merely some peripheral issue. With regard to biblical preaching, prayer,<br />
evangelism, justification by faith, Christian music, local church and individual<br />
maturity, we have, like the church at Ephesus in the midst of much legitimate<br />
activity, yet neglected our first love. Therefore, the Lord Jesus calls upon this<br />
church of Asia Minor and us today, to turn our minds back to what is of primary<br />
importance, <strong>that</strong> is the worship and love of the triune God before all else: “I know<br />
your deeds and your toil and your perseverance, and <strong>that</strong> you cannot endure evil<br />
men, and you put to the test those who call themselves apostles, and they are not,<br />
and you found them to be false; and you have perseverance and have endured for<br />
My name’s sake, and have not grown weary. But I have this against you, <strong>that</strong> you<br />
have left your first love. Remember therefore from where you have fallen, and<br />
Jonathan Edwards, Works, II, p. 268.
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CONCLUSION 321<br />
repent” (Rev. 2:2-5). While this widespread decline in the precedence of God in all<br />
of our activities may not be so noticeable to many in this present man-centered<br />
generation, yet consider the mere nominal acknowledgment <strong>that</strong> the Almighty<br />
currently receives. Especially note the way we pray to God with quick patronage<br />
before getting down to our innumerable affairs and needs. Or recall our<br />
conversation in Christian fellowship <strong>that</strong> is so often light-hearted, lacking in<br />
seriousness, reverence and awe. Then think about our contemporary church music<br />
<strong>that</strong> is more concerned with a subjective, titillating sensuality rather than the<br />
objective glories of our Father in heaven. But further, look at our feverish activism<br />
by which we deceive ourselves into thinking <strong>that</strong> this exertion is an acceptable<br />
substitute for the quiet pursuit of God in the study of His Word. J. I. Packer gives<br />
us further illustrations of our diversion from the supreme issue of life as follows:<br />
From current Christian publications you might think <strong>that</strong> the most vital issue for any<br />
real or would-be Christian in the world today is church union, or social witness, or<br />
dialogue with other Christians and other faiths, or refuting this or <strong>that</strong> -ism, or<br />
developing a Christian philosophy and culture, or what have you. But our line of<br />
study [concerning the attributes of God] makes the present-day concentration on<br />
these things look like a gigantic conspiracy of misdirection. Of course, it is not <strong>that</strong>;<br />
the issues themselves are real and must be dealt with in their place. But it is tragic<br />
<strong>that</strong>, in paying attention to them, so many in our day seem to have been distracted<br />
from what was, is, and always will be the true priority for every human being—<strong>that</strong><br />
is, learning to know God in Christ. ‘Thou hast said, ‘Seek ye my face.’ My heart says<br />
to Thee, ‘Thy face, Lord, do I seek’ (Psalm 27:8, RSV). 92<br />
3. The primacy of God <strong>Him</strong>self.<br />
When you study the Bible carefully with regard to the character of God, you wonder<br />
how we could possibly be distracted from something so incontestably foundational. But<br />
further when you plunge into the depths of His attributes, you wonder how anything<br />
else so soul-possessing could be a rival for man’s attention. After all, if God be God,<br />
then nothing but nothing could be more important for man than, “the high and exalted<br />
One who lives forever, whose name is Holy” (Is. 57:15). Henceforth, let us be more<br />
consecrated in our contemplation of the truth about God, more eager in our growing<br />
relationship with the person of God, and more spiritually fervent in our desire to<br />
worship, praise, and obediently serve God, for, “the people who know their God will<br />
display strength and take action” (Dan. 11:32).<br />
J. I. Packer, Knowing God, p. 254.<br />
Lord, close to Thee we would cleave,<br />
And rest on Thy promise alone,<br />
Thy righteousness only receive,<br />
And never place trust in our own.<br />
For Thou art our Shepherd divine,<br />
Whose word on our hearts we shall keep—<br />
‘This flock has the Father made Mine;<br />
I lay down My life for My sheep.’
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This God is the God we adore,<br />
Our faithful, unchangeable Friend!<br />
Whose love is as great as His power,<br />
And knows neither measure nor end!<br />
’Tis Jesus, the First and the Last,<br />
Whose Spirit shall guide us safe home;<br />
We’ll praise <strong>Him</strong> for all <strong>that</strong> is past,<br />
And trust <strong>Him</strong> for all <strong>that</strong>’s to come.<br />
Joseph Hart, 1712-68<br />
IS<br />
FATHER<br />
IS<br />
GOD<br />
SON IS NOT SPIRIT<br />
IS