God: Anthropomorphism

Posted on December 21, 2016 by Bryan Hodge

Anthropomorphism (from the Greek Anthropos meaning man or human, and morphe meaning form or feature) is a figure of speech which is used in the Bible.   It is “an ascription of material  forms to God” (Clinton Lockhart, Principles of Interpretation, p. 182).  It helps man understand God.  It describes things unseen, by things which are seen.

Let us notice…

1.  God is spoken of as having eyes and ears.

“The eyes of the LORD are in every place, keeping watch on the evil and the good” (Proverbs 15:3).  He sees (Genesis 6:5; Jeremiah 23:23-24).  “There is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:13).  He is even able to look upon the heart (1 Samuel 16:7).  “There’s an Eye watching you… Every day mind the course you pursue… There’s an all-seeing Eye watching you” (Song: Watching You by J. M. Henson).

“The wages of the laborers which mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth” (James 5:4).  “The eyes of the LORD are on the righteous, and His ears are open to their prayers” (1 Peter 3:12 cf. Psalm 34:15).  He hears. “There is not a word on my tongue, but behold, O LORD, You know it altogether” (Psalm 139:4).  We are accountable for our words (Matthew 12:36).

2.  God is spoken of as having nostrils.

The song of Moses says, “With the blast of Your nostrils the waters were gathered together; the floods stood upright like a heap; the depths congealed in the heart of the sea” (Exodus 15:8 cf. 14:21-22).  This speaks of His might.  Pleasing sacrifices are described as a sweet-smelling aroma to Him (Philippians 4:8 cf. Genesis 8:21; Exodus 29:18, etc.).  What do you think improper worship smells like to Him?  (1 Samuel 15:22; Amos 5:21-24; Malachi 1:7-8, 11-14).

3.  God is spoken of as having a mouth.

“Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4 cf. Deuteronomy 8:3).  Scripture is “inspired by God,” literally, “God breathed” (2 Timothy 3:16).  There used to be a TV ad which said, “When E.F. Hutton talks, people listen.”  God has spoken.  Are we listening? May we be as Samuel, who said, “Speak, for Your servant hears” (1 Samuel 3:10). May we be as Cornelius, who said to Peter, “We are all present before God, to hear all things commanded you by God” (Acts 10:33).

4.  God is spoken of as having limbs (arms, hands, fingers, feet, and even wings).

God redeemed Israel out of Egypt by a mighty hand and an outstretched arm (Exodus 6:6; 15:16; Deuteronomy 4:34; 7:19; 11:2; 26:8).   His might and compassion are in view.  His hands were creative (Isaiah 45:11-12; Psalm 19:1).  His fingers created (Psalm 8:3).  He wrote with His finger (Exodus 31:18; Deuteronomy 9:10).  His finger cast out demons (Luke 11:20 cf. Matthew 12:28). “Thus says the LORD: ‘Heaven is My throne, and the earth is My footstool.  Where is the house that you will build Me?'” (Isaiah 66:1 cf. Acts 7:49).  He is much larger than this earth.  Boaz spoke of Ruth as one who had come under the LORD’s wings for refuge (Ruth 2:12).  David requested, “Hide me under the shadow of Your wings, from the wicked who oppress me, from deadly enemies who surround me” (Psalm 17:8-9).  Jesus said to Jerusalem, “How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (Matthew 23:37).

5.  God is spoken of as having a face.

“The face of the LORD is against those who do evil” (1 Peter 3:12 c. Psalm 34:16).  Elihu spoke of God’s face being expressive with joy over the sinner who repents (Job 33:26-28 cf. Luke 15:7, 10, 32).  “The LORD bless you and keep you; The LORD make His face shine upon you; The LORD lift up His countenance upon you, and give you peace” (Numbers 6:24-26).

John Haley has written, “These texts, which represent God as having hands, fingers, wings, feathers, horns, and the like, are simply bold figures and startling hyperboles in which the Orientals are wont to indulge.  They would never, for a moment, think of being understood literally in using them” (Haley, Alleged Discrepancies of the Bible, p. 63). God is Spirit (John 4:24). A Spirit does not have flesh and bones (Luke 24: 39).

Anthropomorphism is found in some of our songs.  We have already mentioned one. Now, let us mention two more. “He’s got the whole world in His hands.  He’s got the whole world in His hands.  He’s got the whole world in His hands.  He’s got the whole world in His hands” (Song: He’s Got the Whole World in His Hands, by Laurie London).  “Time is filled with swift transition – Naught of earth unmoved can stand – Build your hopes on things eternal, Hold to God’s unchanging hand.  Hold to God’s unchanging hand!  Hold to God’s unchanging hand!  Build your hopes on things eternal, Hold to God’s unchanging hand” (Song: Hold To God’s Unchanging Hand, by Jennie Wilson).

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God: One or Three? (Part 5)

Posted on December 14, 2016 by Bryan Hodge

In this last segment of this study, we will consider some questions which are commonly asked.

1.   Is the idea of multiple persons in the Godhead found in the Old Testament?

While it is not as clearly found in the Old Testament, as it is in the New Testament, some believe that such can be found in the Old Testament.  (a) “The Angel of the LORD” or “The Angel of God” is mentioned throughout the Old Testament.  He seems to be called “God” and “LORD” or “Jehovah” (Exodus 3:2 cf. 3:4; Judges 6:12 cf. 6:14, 16, 20).  He seems to call Himself “God” (Genesis 31:11 cf. 31:13; Exodus 3:2 cf. 3:5).  Angel means messenger.   This messenger of God is called “God.” (b) “The Spirit of the LORD” or “The Spirit of God” is mentioned throughout the Old Testament.  The Spirit seems to possess qualities of deity (Isaiah 40:13-14).  The Spirit, at times, is distinct from the LORD of host (Zechariah 7:12).  However, on other occasions, there is no clear distinction (Psalm 139:7-8).  The LORD can be grieved (Genesis 6:6).  This is not said specifically of the Spirit in the Old Testament.  However, the New Testament reveals that the Holy Spirit likewise can be grieved (Ephesians 4:30). Therefore, the Spirit is not just some impersonal force.

2.  1 Corinthians 8:6 reads: “There is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.”  Does this passage teach that Jesus is not God?

No.  If this passage denies that Jesus is God, then it also denies that God is Lord (cf. Luke 1:32).

This passage makes two distinctions.   (a) God, the Father, and the Lord Jesus Christ are distinguished from idols (1 Corinthians 8:4-6).  (b) God, the Father, and the Lord Jesus Christ are distinguished from creation (1 Corinthians 8:6). Notice that the Father and Jesus are both so distinguished.

This is actually a reference to the Shema  – “Hear, O Israel: The LORD our God, the LORD is one!” (Deuteronomy 6:4 cf. 1 Corinthians 8:6).  Jesus is being included as being of the Godhead.

3.  Ephesians 4:4-6 reads: “There is… one Spirit… one Lord… one God and Father of all…”  Does this passage teach that the Spirit and the Lord (Jesus) are not God?

No.  If this passage denies that the Spirit is God, then it also denies that God is spirit (cf. John 4:24).  If this passage denies that the Lord is God, then it also denies that God is Lord (cf. Luke 1:32).

The one Spirit, in context, refers to the Holy Spirit.  The Spirit revealed the message of salvation to man (Ephesians 2:18, 20 cf. 3:3-5).

The one Lord, in context, refers to Jesus Christ (cf. Ephesians 1:2; 1:3; 1:15; 1:17; 3:11; 3:14; 5:19-20).  He is worthy of worship (Ephesians 5:19-20).  He is over all flesh (cf. John 17:2; Romans 10:12).

The one God, in context, refers to the Father (cf. Ephesians 1:2; 1:3; 1:17; 4:;;6; 5:20; 6:23).  The word “God and Father” appear twice in this book (Ephesians 1:3; 4:6).  The word “and” (Kai) could be rendered “even.”

The fact the Father is referred to as the one God in no way denies the deity of the Spirit or the Lord (Jesus).  Albert Barnes comments, “Christians worship one God, and but one (God).  But they suppose that this one God subsists as Father, Son and Holy Spirit, united in a mysterious manner, and constituting the one God, and that there is no other” (studylight.org).  Remember the Shema (Deuteronomy 6:4 cf. 1 Corinthians 8:6).

4.  1 Timothy 2:5 reads: “For there is one God and one Mediator between God and men, the man Christ Jesus.”  Does this deny the deity of Jesus?

No.  The fact that Jesus is called the “Mediator between God and men” no more denies His deity, than it does His humanity.  He is said to be “the Man Christ Jesus” in this passage (1 Timothy 2:5 cf. Acts 17:31).  Other passages speak of His deity (e.g. John 1:1 cf. 1:14; Philippians 2:5-7).

He is the perfect mediator.  Wayne Jackson comments, “There is one God, i.e., one divine nature… There is one mediator also.  “Meditator” (mesites)  literally is a ‘go between’ (from meses, ‘middle,’ and eimi, ‘to go).  A mediator is one who seeks to restore peace between estranged parties.  Those parties are the holy God, and man, the transgressor.  To be a balanced mediator, the mediating person must be equally related to both parties.  Christ, possessing both divine and human natures, as exactly that… It is very important that one notice the mediator is ‘man’ (without the article, hence, man, as to his nature), in contrast to the later Gnostic error (docetism), that Christ only appeared to be human” (Jackson, Before I Die, p. 56).

5.  John 10:30 reads, “I and My Father are one.”  Does this passage teach that Jesus and the Father are one and the same person, identical, without distinction?

No.  This would contradict other passages (e.g. John 5:31-32, 36-37).

Let’s look closer at this passage.  The literal language is, “I and the Father one we are” (The Zondervan Parallel New Testament).  The word “one” in neuter gender.  Marion Fox comments, “The word ‘one’ (en) is in the neuter gender in the Greek, not masculine as one would expect if He was saying ‘one person.'” (Fox, The Work of the Holy Spirit, Vol. 1, p. 37).  The point being made, in context, concerns purpose.  Guy Woods comments, “One in the sense indicated in verses 28 and 29, i.e., in protecting his followers, and in keeping them safe all harm.  He and his Father are one in purpose, in interest and in plan, and thus the action of the son is inseparable from the will of, and the desire of, the Father” (Woods, A Commentary on The Gospel According to John, pp. 220-221).

6.  John 14:9 reads, “He who has seen Me has seen the Father…”  Does this not prove that Jesus and the Father are one person?

No.  Consider the words of Marion Fox, “God is spirit (John 4:24); and no man can behold God (Exodus 33:20; John 1:18, and 1 John 4:12).  Therefore, the seeing of which Jesus is referring is not a literal seeing.  What they saw was either the Father’s flesh or His attributes (perfect love, etc.).  It cannot be His flesh they saw because God is spirit (John 4:24), and a spirit does not have flesh and bones (Luke 24:39).  Therefore they saw His attributes as they were revealed through Jesus (Matthew 11:27)” (Fox, The Work of The Holy Spirit, Vol. 1, p. 37). Remember that Jesus physical appearance was of no special beauty (Isiah 53:2).

7.  Did the Trinity develop from paganism?

Some think that they have found similarities between the trinity of Christianity and triads in other religions.  However, some of these “similarities” are not so similar upon closer examination.  In some cases various gods are over looked to emphasize three persons.  In many cases, these are not three persons in one God, but polytheism.

If similarities do exist how do we explain this?  “Some… believe that various pagan triads and threefold deities may have originated a primitive revelation of – or memory of – …the one True God.” (Is The Trinity Pagan? http://www.ukapologetics.net).  In the case of Hinduism, it may be that they borrowed from Christianity.  Robin Brace writes, “Scholars tell us that this ‘trimurti’ (Brahma, Vishnu, and Shiva or Siva – B.H.) only appears in Hinduism during the 4th – 7th centuries A.D…. If the Holy Trinity concept predates the Hindu trimurti (which certainly appears to be the case), the former could not have been copied from the latter.  In fact, given Hinduism tendency to absorb concept from other religions, and the fact that Christianity reached India in the first century, it is very likely that the Hindu teachers developed the trimurti along the lines of the Trinity – concept professed by Indian Christians.  Yet, the former is not an exact copy of the latter… Brahma, Vishnu and Siva each have a goddess consort  – Sarasvati, Lakshmi and Sakti respectively.  That would make not three but six.  Add Ishvara and his consort, Maheshvari, and you now have eight… Yet, these are only eight among millions of divinities in the Hindu tradition… (ibid).

The subject is difficult.  Our faith should be derived from the Scriptures (Romans 10:17).

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God: One or Three? (Part 4)

Posted on December 9, 2016 by Bryan Hodge

One of the most difficult issues in understanding the nature of God is understanding the number of God.  Is God one or three?

Let’s review.  In lesson one, it was concluded that there is one God.  In lesson two, it was concluded that the Father, the Son, and the Holy Spirit are not identical.  There is a distinction in identity.  In lesson three, it was concluded that the Father, the Son, and the Holy Spirit are referred to as “God” in the Scriptures, and possess Divine qualities.

Let us continue our study –

Triune God

There is one God.  This one God has related and manifested Himself in three persons, and these three persons are distinct.

How can we understand this?  Many imperfect illustrations have been set forth.  (1) Some have compared God to a three-leaved shamrock (three leaves, one plant).  (2) Some have compared God to an egg (shell, white, and yolk – but one egg).  (3) Some have compared God to an apple (skin, flesh, and seed – but one apple).  (4) Some have compared God to water’s form [solid (ice), liquid (water), and gas (vapor) – but still H20].  (5) Some have compared God to a triangle (three sides – but one geometrical figure).  (6) Some have used the triquetra to illustrate God (three interwoven arcs – but one figure). (7) Some have compared God to a three cord rope (three intertwined rope – but one rope). There are problems with some of these illustrations, and none of them is perfect (modalism, partialism).  It is possible that man will not fully understand, this side of heaven.  John Wesley said, “Bring me a worm that can comprehend a man, then I will show you a man that can comprehend the Triune God.”  (www.christianquotes.info).  J.J. Turner and Edward Myers write, “The doctrine of the ‘Trinity’ has rightly been called a mystery.  The existence of three persons in one essence is beyond human comprehension.  We must admit, also, that this doctrine is one of the deepest to be found in the Bible; and in final analysis, it must be accepted by faith.  This doctrine is not provable from natural theology or empirical observation.  Man would never know of the trinity of God without revelation from God” (Turner, Doctrine of the Godhead, p. 40).

Some have ridiculed the use of the word “Trinity.”  Walter Martin has written, “Jehovah witnesses take great delight in pointing out that the word ‘trinity’ does not appear as such in the Bible.  They further state that since it is not a part of Scripture, it must be of pagan origin and should be discounted entirely.  What the witnesses fail to understand is that they very word ‘Jehovah,’ which they maintain is the only true name for God, also does not appear as such in the Bible, but is an interpolation of the Hebrew consonants YHWH or JHVH, any vowels added being arbitrary.  Thus it is seen that the very name by which they call themselves is just as unbiblical as they suppose the Trinity to be” (Martin, The Kingdom of the Cults, p. 61, footnote 14).  The truth is a concept may be Biblical, even though the wording does not appear in Scripture (e.g. God’s providence, God’s plan of salvation, God’s sovereignty).

Roles

Let’s consider creation.  (1) God planned creation (Genesis 1:3; 1:6; 1:9; 1:11; 1:14; 1:20; 1:24; 1:26).  (2) The word, the pre-incarnate Jesus, executed the plan (John 1:1-3, 10, 14; Colossians 1:16; Hebrews 1:1-2).  (3) The Spirit was also active in creation (Genesis 1:2; Psalm 104:30).

Let’s consider the plan of salvation.  (1) God, the Father, was the source of the plan (John 5:36; 6:38; Luke 22:42; 1 Corinthians 2:7-9; Ephesians 3:8-11; Hebrews 10:7).  (2) God, the Son, was sent to execute this plan (John 3:17; Galatians 4:4).  (3) God, the Spirit was also active in the plan revealing and confirming this plan (John 16:12-15; 1 Corinthians 2:7-11; Hebrews 2:3-4; 2 Peter 1:20-21).

“Holy, holy, holy!  Lord God Almighty!  Early in the morning our song shall rise to Thee. Holy, holy, holy!  Merciful and mighty, God in three persons, blessed Trinity!”                (Song: Holy, Holy, Holy! Lord God Almighty by Reginald Heber)

“O Lord my God, When I in awesome wonder,  Consider all the worlds Thy hands have made;  I see the stars, I hear the rolling thunder,  Thy power throughout the universe displayed\

When through the woods, and forest glades I wonder,  And hear the birds sing sweetly in the trees. When I look down, from lofty mountain grandeur And hear the brook, and feel the gentle breeze\

And when I think, that God, His Son not sparing; Sent Him to die, I scarce can take it in;   That on the cross, My burden gladly bearing, He bled and died to take away my sin\

When Christ shall come, With shout of acclamation, And take me home, what joy shall fill my heart, Then I shall bow, in humble adoration, And then proclaim: ‘My God how great Thou art!’\

Then sings my soul, My Savior God, to Thee,  How great Thou art! How great Thou art!Then sings My soul, My Savior God, to Thee, How great Thou art!  How great Thou art! (Song: How Great Thou Art, by Carl Boberg)

 This series will continue next time.

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God: One or Three? (Part 3)

Posted on November 30, 2016 by Bryan Hodge

One of the most difficult issues in understanding the nature of God is understanding the number of God.  Is God one or three?

In the previous lesson, it was concluded that there is a distinction between the Father, and the Son, and the Holy Spirit.  The unitarian position that the Father, the Son, and the Holy Spirit are the same person (an intelligent, thinking existence) seems contrary to scripture.

Let us continue our study –

God, The Father

The Father is referred to as “God” in scripture.  Jesus taught, “Do no labor for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give you, because God the Father has set His seal on Him” (John 6:27).  Why trust the message of Jesus?  Because God the Father set His seal on Him.  Guy N. Woods comments, “To seal anything is to attest by some sign or mark that it is indeed authentic… The Father sealed the Son by (a) direct testimony; (b) by signs and wonders and (c) by his resurrection from the dead” (Woods, A Commentary on the Gospel According to John, p. 124).  Notice that the passage speaks of “God the Father.” Other passages also so speak (e.g. John 20: 17; 1 Corinthians 8:6; Galatians 1:1; Philippians 2:11; 1 Peter 1:2).

God is the Father of mankind.  Malachi asked, “Have we not all one Father?  Has not one God created us?” (Malachi 2:1 cf. 1 Corinthians 8:6; Ephesians 4:6).

The Father – Son terminology is used of the relationship between God and Jesus.  However, this language seems to be only used in connection with the incarnation and after; it does not seem to be used of the pre-incarnate Logos.

God, The Son

The Son is referred to as “God” in Scripture.  Isaiah foretold of the birth of a child, who would be called “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6).  The wording “mighty God” is used of Jehovah (e.g. Isaiah 10:20-21; Jeremiah 32:18).  Paul referred to the Christ as “the eternal blessed God” (Romans 9:5).  Other passages could be considered (e.g. John 1:1 cf. 1:14; 20:28; Colossians 2:9; Philippians 2:5-6; Titus 2:13 – See Granville Sharp Rule; Hebrews 1:8).

It is true that the use of the word “God” for Jesus does not prove that Jesus is of the Godhead (Divine Nature).  The term “god” (el, elohim, theos), for example, is sometimes used of men in positions of power and authority (e.g. Exodus 7:1-2; 22:28 A.S.V.; Psalm 82; Ezekiel 31:11; John 10:34).

However, let us also consider: (1) Jesus used the words “I am” to describe His existence (John 8:58 cf. Exodus 3:14).  (2) Jesus seems to be called Jehovah (Malachi 3:1 cf. Matthew 11:10; 1 Peter 3:15 A.S.V. cf. Isaiah 8:13; Hebrews 1:10-12 cf. Psalm 102:1-2, 25-27).  (3) Jesus is the first and the last (Revelation 1:11; 2:8 cf. Isaiah 44:6).  (4) He is the heart searcher (Revelation 2:23 cf. Jeremiah 17:10; 20:12).  (5) He is the Holy One (Acts 3:14 f. Isaiah 43:3).  (6) He had power to raise Himself (John 10:18).  (7) He is worthy of honor and worship (John 5:23a; Romans 14:11 cf. Isaiah 45:23; Ephesians 5:19 cf. 5:20; Hebrews 1:6b; Matthew 4:10 cf. – Matthew 2:2; 2:11; 8:2; 15:25; 28:16-17; John 9:38).

God, The Holy Spirit

The Holy Spirit seems to be referred to as “God” in Scripture.  Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit…?… Why have you conceived this thing in your heart?  You have not lied to men but to God” (Acts 5:34).  Notice that the Holy Spirit is juxtapositioned with God.

Moreover, consider: (1) The Holy Spirit is closely joined with the Father and the Son in Scripture.  “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).  Neither the name of mere men or angels are included.  Notice that the name or authority is singular.  “The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Spirit be with you all.  Amen” (2 Corinthians 13:14).  Again, no mere men or angels are included in the benediction.  (2) The Holy Spirit possesses qualities one would expect of deity.  The Spirit is eternal (Hebrews 9:14), omnipresent (Psalm 139:7-10), and omniscient (Isaiah 40:13-14).

The unitarian position which denies the Divine Nature of the Son and the Holy Spirit [This position is sometimes called Arianism.  It is named for Arius (256-336 A.D.), a North African theologian] seems at odds with the information we have considered.

We will continue to study this issue next time.  Continue reading.

If one desires additional information defending the deity of the Holy Spirit, consider my article The Holy Spirit: An Impersonal Force?

If one desires additional information defending the deity of Jesus, consider my articles – Jesus: His Pre-Existence, Jesus: A Created Being?, JESUS: a god?, and Jesus: Divine Language.

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God: One or Three? (Part 2)

Posted on November 22, 2016 by Bryan Hodge

One of the most difficult issues in understanding the nature of God is understanding the number of God.  Is God one or three?

In the previous lesson, it was concluded that there is one God.  Tri-theism seems contrary to scripture.

Let us continue our study –

Distinction: Father and Son

There is a distinction made between the Father and the Son.  Jesus said, “If I bear witness of Myself, My witness is not true.  There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true… And the Father Himself, who sent me has testified of Me” (John 5:31-32, 37a).  Jesus point is: there would be inadequate evidence to believe in Me, if all you had were My testimony; but you have more than this.  You have another (allos = another of the same kind) witness.  The Father bears witness of Me.  He does so by miraculous works (John 5:36 cf. 9:3 cf. 3:1-2).  He does so through the scriptures (John 5:37-39).

Jesus, in the garden, prayed, “Father, if it is Your will, take this cup away from Me; nevertheless not My will but Yours, be done” (Luke 22:42).  Are we to believe that He prayed this to Himself?

Jesus, on the cross, prayed, “Father, ‘into Your hands I commit My spirit'” (Luke 23:46).  Surely, He was not speaking of Himself.

Distinction: Son and Spirit

There is a distinction made between the Son and the Holy Spirit.  “God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38).  There must be a distinction.

Distinction: Spirit and Father

There is a distinction made between the Holy Spirit and the Father.  Jesus said, “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me” (John 15:26; Guy N. Woods comments, “The comforter (Helper – B.H.) would proceed from the Father; thus, he differed from the Father in person; he was sent by the Son and so was distinct from him; therefore, any theology which denies the separate and distinct personalities of the godhead is false” (Woods, A Commentary on The Gospel According to John, p. 335).

Simultaneous Appearance

“When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased” (Matthew 3:26-17 cf. Mark 1:9-11; Luke 3:21-22; John 1:32-34).

Compare this passage with the teaching of Sabellius.    Roy Lanier Sr. writes, “In the third century after Christ a man named Sabellius taught that the one divine substance simply assumes three different forms, or manifestations, in its three-fold relation to the world.  But this divine substance never manifests itself in its three forms simultaneously, and as each new manifestation appears the former manifestation ceases.  Sabellius thought the first manifestation, the Father, served from creation to the birth of Christ; the second manifestation the Son, began with the incarnation and worked to accomplish our redemption; and the third manifestation, the Holy Spirit, does the work of revelation and sanctification” (Lanier, The Timeless Trinity, p. 46).  This doctrine, which is known as Sabellianism or Modalism seems at odds with this passage.

Several passages have been considered in this writing.  The unitarian, oneness position, that the Father, Son and Holy Spirit are one person seems at odds with this passages.

We will continue to study this issue next time.  Continue reading.

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God: One or Three? (Part 1)

Posted on November 16, 2016 by Bryan Hodge

The New Testament speaks of the “Godhead,” or “Divine Nature,” or “divinity,” or “Deity” (Acts 17:29; Romans 1:20; Colossians 2:9).  The reference is to the true nature of God.  Note: The English word “Godhead” is “a simple doublet of the … Continue reading →

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God: His Attributes (Part 3)

Posted on November 7, 2016 by Bryan Hodge

There is a difference between knowing God and knowing about God.  Knowing God is sometimes used of having fellowship with God (e.g. 1 John 2:4 cf. 1:6; 1 John 2:3 cf. 1:7).   Knowing about God may simply refer to knowing certain things said about Him, perhaps the things said about Him in the Bible.  Ultimately, we should want to know Him, and not just know about Him.  However, knowing what the Bible teaches about Him is important – for how can we know Him, if we first do not know something about Him?

It is in some ways difficult for man to understand God.  Kerry Duke writes, “The primary reason we have trouble understanding the precise relationship between God and the world is that we are so unlike Him.  How can we as earthly, finite human beings relate to the infinite creator?  After all, we are mortal, frail beings subject to the limitations of physical existence; God is pure spirit – immortal and immutable.  We had a beginning in time and we judge almost everything in terms of the clock; God is eternal, and to Him ‘one day is as a thousand years, and a thousand years as one day (2 Peter 3:8).  We live in a world plagued with grief, pain and death, the Almighty dwells in heaven, a place free of such troubles… Where is God?  In heaven, we answer, but what does this mean?  Where is heaven?  …Words such as ‘where’ and ‘place’ have literal meaning only in reference to the physical realm… Reaching heaven is not a matter of traveling far enough in the universe to arrive there.  Heaven is in another realm, not a different place.  Speaking of heaven as a ‘place’ or of God being ‘somewhere’ in appropriate only in an accommodative sense” (Duke, God at a Distance, pp. 3-4).

The purpose or this series is to consider what the Bible reveals about God.  We should want our theology to be correct.  An improper understanding of God can cause many problems (e.g. Psalm 50:21; Isaiah 29:15; Jeremiah 23:23-24; Ezekiel 8:12; 9:9; Acts 17:24-25; 17:29).

7.  God is Faithful.

He is faithful to His word.  Moses proclaimed, “Therefore know that the LORD your God, He is God, the faithful God who keeps (His) covenant” (Deuteronomy 7:9).  Paul proclaimed, “He remains faithful, He cannot deny Himself” (2 Timothy 2:13).

He is also faithful to His people.  Moses told Israel, “He will not leave you nor forsake you” (Deuteronomy 31:6, 8).  God told Joshua, “I will not leave you nor forsake you” (Joshua 1:5).  Christians are told, “I will never leave you nor forsake you” (Hebrews 13:5).  Consider the story of a husband and wife.  When they first married, they sat close to one another on that bench-seat of their truck or car.  However, as time passed, they began to sit farther apart.  The wife, noticing this, said to her husband, “I wish we still sat as close as we once did.”  The husband, who did the driving, replied, “I did not move.”  If there is a distance between the Christian and God, it should be realized that God did not move.  It is the Christian, who needs to return to God (cf. The Prodigal Son, Luke 15:11-32).

“‘Great is Thy faithfulness,’ O God my Father,  There is no shadow of turning with Thee” (Song: Great is Thy Faithfulness by Thomas Chisholm).

8.  God is Forgiving.

It is amazing that He provides man with so many opportunities for forgiveness.  David said, “You, Lord, are good, and ready to forgive, and abundant in mercy to all those who call upon You” (Psalm 86:5).  Micah said, “Who is a God (El – power, authority) like You, pardoning iniquity (Micah 7:18).  Jesus taught that us to forgive “seventy times seven” (Matthew 18:21-22).  Surely, God is just as forgiving.  He forgave Peter.  He forgave Saul.  He can forgive us.

9.  God is Patient.

We see this in the scriptures.  He gave man 120 years to repent before the flood (Genesis 6:1-3 cf. 2 Peter 2:4-5).  The fact that He has taken so long to judge the world is an example of His patience.  Peter wrote, “The Lord is not slack concerning His promises, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).  He is “the God of patience” (Romans 15:5).

10.  God is also characterized by Wrath.

He is longsuffering but not forever suffering.  He once closed the door of the ark.  He will, one day, close the door of opportunity for grace.  Judgment is coming.  The wrath of God is spoken of many times in the scriptures (e.g. John 3:36; Romans 1:18; 2:5; 2:8; 5:9; Ephesians 5:6; Colossians 3:6).  Charles Hodge has written, “A holy God is a God of wrath.  The word ‘wrath’ appears 189 times in the scriptures.  ‘Wrath’ is used in the Bible even more than ‘grace.’  People today may cringe at the word, but without wrath there is no need for grace.  To lessen judgment is to minimize sin.  God has wrath, fierce wrath, great wrath, and a day of wrath (Hodge, The Agony and Glory of the Cross, p. 112).

Do not delay.  Respond to His offer of grace today.  “And now why are you waiting?  Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).

“Oh praise the Lord, the Lord for He is good, His judgments just, His mercy doth endure; From Zion’s Hill praise ye the Lord of Heaven, Praise in the heights and all ye stars of light\

He knows our ways, the starry host He numbered, Their paths He laid, He calleth them by name; He lifteth up and helps the meek and lowly, And casteth down, the wicked in their ways\

When I look up into the Heaven’s splendor, The starry host, as far as eye doth see; I see His face in all of Heaven’s glory, And feel the tug, His gentle hand on me\

When I survey Thy wondrous work at Calv’ry, My heart and soul as yet can’t understand: For what is man that Thou didst visit him, Did glory crown set o’er Thy works his hand\ 

Kings of the earth, yes, judges great and small, Great is our God, Great is our God, Ye mountains, hills, ye stormy winds that call, Great is our God, Great is our God” (Song: Great is Our God by Alton Howard).

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God: His Attributes (Part 2)

Posted on October 29, 2016 by Bryan Hodge

Have you heard the ancient Indian story of the blind men and the elephant?  Here is a version of it retold in a poem by John Godfrey Saxe:

Blind Men and the Elephant

“It was six men of Indostan to learning much inclined,                                                                Who went to see the Elephant (Though all of them were blind)                                                That each by observation might satisfy his mind.

The first approached the Elephant and happening to fall                                                           Against his broad and sturdy side, at once began to bawl;                                                          ‘God bless me! but the Elephant is like a wall!’

The second, feeling of the tusk, cried, ‘Ho! what have we here                                                    So very round and smooth and sharp?  To me ’tis mighty clear                                                 This wonder of an Elephant is like a spear!’

The third approached the animal and happening to take                                                             The squirming trunk within his hands, thus boldly up and spake;                                             ‘I see,’ quoth he ‘the Elephant is like a snake!’

The fourth reached out an eager hand, and felt about the knee.                                            ‘What most this wondrous beast is like is mighty plain,’ quoth he;                                             ”Tis clear enough the Elephant is very like a tree!’

The fifth, who chanced to touch the ear, said: ‘e’en the blindest man                                     Can tell what this resembles most; deny the fact who can                                                           This marvel of an Elephant is very like a fan!’

The sixth no sooner had begun about the beast to grope,                                                          Than, seizing on the swinging tail that fell within his scope,                                                        ‘I see,’ quoth he, ‘the Elephant is very like a rope!’

And so these men of Indostan disputed loud and long                                                                  Each in his own opinion exceeding stiff and strong,                                                                Though each was partly in the right, and all were in the wrong!”

It is possible to have a distorted understanding of God.  Some emphasize His love, grace, and goodness.  Others emphasize His holiness, justice, and severity.  It is important that we consider all that god reveals about Himself in the Bible.  Let us continue our study of the attributes of God.

5.  God is Good.

His goodness is proclaimed in the scriptures.  The Psalms proclaimed this point (e.g. Psalms 23:6; 25:8; 31:19; 33:5; 51:1; 106:1; 107:8, 9, 15, 21, 31).  Jesus proclaimed this point (Mark 10:17-18; Matthew 19:16-17; Luke 18:18-19).  So did Paul (Romans 11:22).  So did James (James 1:17).

The Hebrew word (tob) and the Greek words (Kalos, Chrestotes, agathosune, eupoiia) are translated “good.”  These are words are used in a variety of ways in the Bible.  The Hebrew tob is defined to mean “pleasant; agreeable… excellent… valuable in estimation… appropriate, becoming… better, …glad, happy, prosperous… kind… good (ethical), right” (Brown-Driver-Briggs-Gesenius).  The Greek Kalos means “beautiful to look at… good, excellent in nature and characteristics… beautiful by reason of purity of heart and life… morally good… honorable… affecting the mind agreeably” (Thayer).  The Greek chrestotes means “moral goodness, integrity… benignity, kindness” (Thayer).  The Greek agathosune is defined nearly the same way as the previous word.  “Trench following Jerome distinguishes between the chrestotes and agathosune in that the former describes the kindlier aspects of ‘goodness,’ the later includes the sterner qualities by which doing good to others is not necessarily by gentle means… Lightfoot regards chrestotes as a kindly disposition toward others; agathosune as a kindly activity on their behalf” (Vine’s).  The Greek eupoiia means “doing good, beneficence” (Thayer).

We will consider three ways in which God is good.  First,  He is physically beneficent.  “He did not leave Himself without witness, in that He did good (agathopoieo), gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness” (Acts 14:17).  “He makes His sun to rise on the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:45).

Second, He is spiritually beneficent.  The opportunity for salvation is due to His kindness (chrestotes) or goodness (Titus 3:4-5 cf. 2:11).

Third, He is by nature morally good (Mark 10:17-18).  Thomas Warren said in the Warren-Flew debate, “He gives us the old medieval problem which raises the question as to whether an action is good because God approves of it or does God approve of the action because it is good?  Now, you see this problem is supposed to put us into the dilemma, ‘If God approves of it because it is good,’ then there is some law above God.  But if you say, ‘It is right simply because God approves of it,’ then you have something under God that was arbitrarily given by God, so that if He had wished, He could just as well have said that lying is good and that fornication and adultery, and murder and rape and all such is just as good as purity and truth-telling.  Now neither one of those alternatives will do, and they do not constitute a proper dilemma because goodness flows from the ultimate good, who is God.  Goodness flows from the very nature of God.  It is neither that God is under the good nor that God is above the good but that good flows from God” (Warren-Flew Debate p. 32).  “Every good (agathe) gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning” (James 1:17).

Jesus said, “No one is good (agathos) but One, that is God” (Mark 10:17-18; Matthew 19:16-17; Luke 18:18-19).  What did He mean?  (1) He not mean that no man could be called good, in any sense of the word (cf. Psalms 37:2-3; 112:5; Proverbs 2:20; 12:20; 13:22; 14:14; Matthew 12:35; 25:21, 23; Luke 6:45; Acts 11:24; 3 John 11-12).  (2) He did not mean that He was sinful (cf. Hebrews 4:15; 1 Peter 2:22).  (3) He did not mean that He was not god, that is deity (John 1:1 cf. 1:14; 8:56-58; 20:28-29; Titus 2:13; Hebrews 1:8).  (4) He did mean that only God is absolutely, perfectly good.  Why is it that did He said this?  (a) He may have been correcting the common casual use of titles.  Albert Barnes comments, “Why did you give to Me a title that belongs only to God?  You suppose me to be only a man, yet you give me an appellation that belongs only to God.  It is improper to use titles in this manner… a most severe reproof of a foolish habit of compliment, and flattery, and seeking pompous titles (Barnes Notes, Vol. 9, p. 167).  (b) He may have been prompting the man to consider whom he was.  Eric Lyons comments, “Jesus did not intend to deny divinity, but instead was actually asserting that He was God (and thus morally perfect).  Jesus simply wanted this young man to appreciate the significance of the title he had employed, and to realize to whom he was speaking” (Lyons, The Anvil Rings, Vol. 2, p. 68).

“God is so good, God is so good, God is so good, He’s so good to me! / He cares for me, He cares for me, He cares for me, He cares for me, He’s so good to me!” (Song: God is so Good by Paul Makai)

6.  God is Love.

His love is mentioned throughout the Bible.  It is mentioned in the Old Testament (e.g. Deuteronomy 4:37; 6:8; 10:15; 10:18; Psalm 106:1 NASB; Psalm 107:1, 8, 15, 21, 31  NASB; Proverbs 3:12; Isaiah 63:7; Jeremiah 31:3; Hosea 11:1).  There are many familiar passages in the New Testament.  Consider: “For God so loved the world that He gave His only begotten Son…” (John 3:16).  “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Romans 5:8).  “Behold what manner of love the Father has bestowed on us, that we should be called children of God!” (1 John 3:1).  “He who does not love does not know God for God is love” (1 John 4:8).

His love is especially seen in His plan of salvation.  He knew that man was weak, and subject to temptations (cf. Psalm 103:10-14).  This is how He chose to make man.  He knew that man would need forgiveness.  Yet, His holiness and justice demanded punishment for sin.  Moreover, the price had to be high.  God hates sin.  He planned for all of this, before the foundation of the world (1 Peter 1:17-20; Revelation 13:8).  “For God so loved the world that He gave His only begotten son…” (John 3:16).

Was the cross really necessary?  Evidently, God thought it was.  John Hobbs writes, “Some say that it is not necessary to satisfy God.  They say since God is sovereign, all He has to do is to simply say, ‘I forgive man.’  But, this ignores the attributes and nature of our Creator who never does anything inconsistent with his character… God’s holiness, righteousness, justice, and love demanded that something be done to satisfy all his characteristics” (Hobbs, The Compelling Power of the Cross, pp. 24-25).  Moreover, the cross provides great motivation for man to change his conduct (e.g. John 12:32; 2 Corinthians 5:14; 8:8-9; Galatians 2:20; 6:14; Ephesians 4:32; Philippians 2:4-8; 1 Peter 2:20; 1 John 3:16).

God is love (1 John 4:8; 4:16).  Roy Lanier Jr. comments, “Literally, this is stated ‘the God is love.’  John’s use of the definite article leaves no doubt as to the subject and predicate.  The language cannot be translated ‘love is God'” (Lanier, Epistles of John, p. 139).  Love is not God.  God is love.  Love flows from His nature.  It is not above Him.  It is not beneath Him.  He initiated love, loving us before we loved Him (1 John 4:10; 4:19; Romans 5:8).  He showed us how to love (1 John 4:10; 4:19).  He loved before the foundation of the world (John 17:24).

“Come let us all unite to sing, God is love; Let heav’n and earth their praises bring, God is love; Let every soul from sin awake, Each in His heart sweet music make, And sing with us for Jesus’ sake For God is love” (Song: Come Let Us All Unite To Sing).

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God: His Attributes (Part 1)

Posted on October 26, 2016 by Bryan Hodge

Some people who claim to believe in God, I am convinced, have in actuality constructed their own god.  They construct a god for themselves, who does things as they thing things should be done.  Steve Lloyd has written, “I would have to say that most of the counseling I have ever been a part of centered around helping a person change the way they think.  It has involved correcting some wrong or false notion about God or it has involved correcting someone’s thinking about the very nature of man.  Consequently, most counseling sessions become Bible studies” (Lloyd, Coping: A Biblical Approach, p. 53).  He provides this extreme example, “Phil Donahue asked his TV guest, who by the way had five wives, ‘If God said polygamy was wrong would you stop practicing polygamy?’  The guest with five wives said, ‘Oh, I’d change gods'” (Lloyd, p. 93).  Most theists would never say such.  However, some do seem to shape their theology by how they wish things to be.

What does the Bible say about God?  This writing will consider the attributes of God.  I mean by this: His nature in relation to man.  It behooves to have an accurate view of God (cf. Psalm 50:21).

1. God is Holy.

God is said to be holy.  God has declared that He is holy (e.g. Leviticus 11:44; 19:2; 20:26; 21:8).  Joshua said that He is holy (Joshua 24:19).  Isaiah saw Seraphim saying, “Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory” (Isaiah 6:3).  Peter has written that He is holy (1 Peter 1:15-16).  John saw the four living creatures saying, “Holy, holy, holy, Lord God almighty who was and is and is to come!” (Revelation 4:8).

What does the word “holy” mean?  Zondervan’s Pictorial Bible Dictionary indicates that both the Hebrew word (qadesh) and the Greek word (Hag-) has to do with being separate (p. 357).

God is holy in the sense that He transcends creation.  One writer suggests, “The emphasis seems to have been on the idea of transcendence, the separateness of God.  It was that quality in God which separated or distinguished him from things finite and created” (Lanier, The Timeless Trinity, p. 94).  May we always respect Him as the creator (Psalm 100:1-3).  Another writer writes, “The holiness of God should cause us to respect Him in our every action and word.  There are some today who treat God as a ‘buddy’ or as an ‘old man’… May we, as Isaiah, constantly see God high and lifted up (Isaiah 6:1)” (Turner, Doctrine of the Godhead, p. 50).

God is holy in the sense that He is separate from sin.  One writer writes, “We have defined holiness in God as that essential element in his nature which causes him to hate, with perfect hatred, everything that is morally evil…” (Lanier, p. 99 cf. 93).  God abhors and hates sin (e.g. Deuteronomy 12:31; 16:22; Psalms 5:5; 11:5; Proverbs 6:16-19; 15:26; Habakkuk 1:13; Malachi 2:16).  Jesus is described as “holy… separate from sinners” (Hebrews 7:26).  “God is light, and in Him is no darkness at all” (1 John 1:5).

God should be regarded as holy in the sense of being treated as separate from the common or profane.  Thayer indicates that the Greek word can mean “reverent, worthy  of veneration.”  “God is greatly to be feared in the assembly of the saints.  And to be held in reverence by all those around Him” (Psalm 89:7); “Holy and awesome is His name” (Psalm 111:9).

2.  God is Jealous

This point is repetitively made in Scripture (e.g. Exodus 20:5; 34:14; Numbers 25:11; Deuteronomy 4:24; 5:9; 6:15; 29:20; 32:16; 32:21; Joshua 24:19; 1 Kings 14:22-23; Psalms 78:58; 79:5; Ezekiel 8:3; 8:5; 16:38; 16:42; 23:25; 36:5; 36:6; 38:19; 39:25; Joel 2:18; Nahum 1:2; Zechariah 1:14; 8:2; 1 Corinthians 10:22).  The language is usually connected with idolatry.

The word seems to mean to be hot or boil (cf. Thayer).  It is associated at times with anger (Deuteronomy 6:15; 29:20; 32:16; 32:21; Psalms 78:58;79:5; Ezekiel 16:42; Zephaniah 3:8).

He expects faithfulness.  Unfaithfulness is compared to adultery and harlotry in the scriptures (e.g. Ezekiel 16:25, 32; James 4:4).

3.  God is Truthful.

He is the “God of truth” (Psalm 31:5).  What He says is reality.  He does not lie to us (Titus 1:1-2; Hebrews 6:18).  He means what He says.  “If we are faithless, He remains faithful, He cannot deny Himself” (2 Timothy 2:13).  If God says something, it can be trusted.  If He says that some thing is necessary for salvation, then it is.  If He says that the unrighteous will not inherit the Kingdom of God, then they will not.

We need to trust Him.  “Trust in the LORD with all your heart, And lean not on your own understanding” (Proverbs 3:5).  Remember that it was Eve’s believing a lie which lead her into sin, and ultimately cost her and her husband Eden (Genesis 3 cf. 1 Timothy 2:14; 2 Corinthians 11:3).  Roy Lanier Sr. comments, “When John said God is light and in him is no darkness, he meant that in God is truth, nothing but truth; no evil, no error at all (1 John 1:5)” (Lanier, p. 61).

4.  God is Just or Righteous.

Consider the following passages: “The LORD is a God of justice” (Isaiah 30:18).  “He is a Rock, His work is perfect; For all His ways are perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He” (Deuteronomy 32:4).  Jesus “committed Himself to Him who judges righteously” (1 Peter 2:23).  Paul wrote of “the righteous Judge” (2 Timothy 4:8).

His justice comes from His holiness.  One writer suggests, “Justice and righteousness, in God’s dealings with men, are simply manifestations of the holiness of God” (Lanier, p. 105).  Another writes, “Justice and righteousness are simply holiness exercised toward creatures” (Lanier, p. 105).  Still another says that God’s justice is due to “the universal rectitude of the divine nature… in inflexible regard to what is right, and in opposition to wrong” (Lanier, p. 106).

This means that the wicked will be punished.  He will not be like some earthly judges, wicked judges, who do not render just verdicts (cf. Exodus 23:3; Leviticus 19:15; Deuteronomy 16:18-19; 1 Samuel 8:1-3; Psalm 82:2-5; Proverbs 17:23; Isaiah 5:23; 10:1-2; Amos 5:12; Acts 24:26-27 cf. Matthew 7:12).  Paul told the Thessalonians, “It is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest…” (2 Thessalonians 1:6-7).

This also means that He is without partiality (Acts 10:34-35; Romans 2:6-11; 1 Peter 1:17).  There will be no “good ol’ boy” cronyism.  There will be no nepotism.  There will be no unjust double-standards of judgment.

This sounds good to the ear until one realizes that “all have sinned” (Romans 3:23).  Fortunately, we have more attributes to mention in the next lesson.

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God: His Essence

Posted on October 20, 2016 by Bryan Hodge

God wants us to know Him.  He has revealed Himself through nature (Psalm 19:1; Acts 14:17; Romans 1:20).  He has revealed Himself through Jesus (John 1:18; 14:9; 1 Timothy 3:16 KJV/NKJV). He has revealed Himself through inspiration (John 16:13-15; 2 Timothy 3:16).

We should want to know Him.  Jesus said, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).  Paul said that God created man, “So that they should seek the Lord, in hope that they might grope for Him and find Him, though He is not far from each one of us” (Acts 17:28).

This writing will consider the essence of God.  I mean by this: the nature of His being. 

1. God is eternal.

He is the uncaused one.  He had no beginning, and He will have no end.  He is “eternal God” (Deuteronomy 33:27; Also consider – Deuteronomy 32:40; Psalm 90:2; Psalm 102:24).  He is not infinitely existing in one direction (geometry illustration – think a ray).  He is infinitely existing in two directions (geometry illustration – think a line).

2.  God is Spirit.

This is stated in John 4:24.  The word “spirit” (pneuma) is used of things like – (a) wind (possibly, John 3:8); (b) breath (2 Thessalonians 3:8); (c) attitude or disposition (Matthew 5:3); (d) an existence without flesh and blood (Luke 24:39).  It refers to that which is immaterial, or invisible to human eyes.

We currently see God, only through the eyes of faith (Hebrews 11:1, 6).  The human eye cannot currently see God in His essence (Exodus 33:20; John 1:18;; 5:37; 6:46; 1 Timothy 6:16; 1 John 4:12).  However, one day the faithful will “see Him as He is” (1 John 3:2).

3.  God is omnific.

He is the source of all creation.  He “made the heavens and the earth, the sea, and all that is in them” (Exodus 20:11).  He created man (Genesis 1:26; Psalm 100:3).  He created even the angels (Nehemiah 9:6; Psalm 148:2-5).  It is the Creator, and not creation, who should be worshipped and served (cf. Romans 1:25).

4.  God is omnipotent.

He is all-powerful.  He is the source of all physical energy and power in the universe.  He can do all things which are: (a) things that power can do (note: there are some things which power cannot logically do, e.g., create a four-sided triangle); and, (b) consistent with His nature and His will.  Job concluded, “I know that You can do everything, and that no purpose of Yours can be withheld from You” (Job 42:2).  Jeremiah agreed saying, “There is nothing to hard for You” (Jeremiah 32:17).

5. God is omnipresent.

He is aware of all things.  He is not limited by time or space.  It is impossible to flee from His presence (Psalm 139:7-10; Jeremiah 23:23-24; Hebrews 4:13).  “The eyes of the LORD are in every place.  Keeping watch on the evil and the good” (Proverbs 15:3).

There is coming a day of judgment.  He knows every secret thing (Ecclesiastes 12:14; Romans 2:16; 1 Timothy 5:24-25).  He knows every idle word (Matthew 12:36).

Some question His omnipresence.  (a) They are troubled by passages such as Genesis 3:8; 4:16; and, Jonah 1:3.  John w. Haley explains, “The ‘presence of the Lord,’ from which Adam hid himself, and Cain and Jonah fled was the visible and special manifestation of God to them at the time; or else it denotes the place where the manifestation was made” (Haley, Alleged Discrepancies, p. 58).  (b) They are also troubled by Genesis 11:5, 7 and 18:20-21. James Burton Coffman explains “of course, God’s omniscience enables him to know all things instantly; but this language accommodates itself to the behavior and customs of men” (Coffman, Genesis, p. 243).

6.  God is omniscient.

He is perfect in knowledge.  He needs no counsel or instruction (Isaiah 40:13-14).  He knows all things.  A sparrow does not fall to the ground without His knowledge (Matthew 10:29).  He knows the number of hairs on our heads (Matthew 10:30).  He knows our thoughts (Psalm 139:2; Ezekiel 11:5).  He even knows the future (Isaiah 46:9-11).

Some question His full knowledge of the future (a) They turned to passages like Genesis 22:12.  Roy Lanier Sr. answers objectors saying, “This was accommodative language, such as a teacher of science uses when he says to his class, we will put two gases together in a certain proportion so we will know whether water is composed of hydrogen and oxygen.  He speaks as if he did not know, though he has performed that very experiment a hundred times” (Lanier, The Timeless Trinity, p. 146).  (b) They turn to Jeremiah 19:5.  Robert Taylor Jr. explains the passage, saying, “Relative to such God never commanded it; He never spoke of it; it never entered His mind, i.e. to authorize such heinous acts” (Taylor, Studies in Jeremiah, Vol. 1, p. 149).

7. God is immutable.

He is not like man who changes and perhaps matures over time.  He is the same yesterday, today, and forever (Hebrews 13:8).  He declares, “I am the LORD, I do not change” (Malachi 3:6; See also – Numbers 23:19; 2 Timothy 2:11-13).

Some question this.  (a) They struggle with passages like Genesis 6:6.  However, John W. Haley explains, “If man changes, the very immutability of God’s character requires that His feelings should change toward God” (Haley, Alleged Discrepancies, p. 66).  (b) They struggle with Exodus 32:14. James Burton Coffman explains, “God never repents of anything in the usual meaning of the word; but when the actions of man justify a change in God’s purpose, he does not hesitate to change it; and that phenomenon is called ‘repentance’ of God in the scriptures. Concerning God’s purpose of overthrowing Nineveh, ‘When God saw that they turned from their evil way, he repented of the evil which he said he would do unto them, and did it not’ (Jonah 3:10). In the repentance on God’s part mentioned here, it was not any change in Israel, but the pleading intercession of Moses that precipitated it” (Coffman, Exodus, p.444).

8.  God is self-sufficient.

God does not depend on man (Psalm 50:12; Acts 17:24-25).  Yes, He does receive joy and pleasure when man does right (Luke 15:7, 10, 11-32; Philippians 4:18, etc.);  however, He does not depend upon us for His existence.

It is man who is dependent on God (Acts 17:24-28).  Man would not exist with Him.  Man could not sustain Himself without Him.  How thankful we should be!

“There is a God, He is alive, in Him we live, and we survive; From dust our God created man, He is our God, the great I AM” (song: Our God, He Is Alive by A.W. Dicus).

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