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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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STUDY OF GOD (THEOLOGY PROPER) Pastor INTRODUCTION TO THE STUDY OF GOD (THEOLOGY PROPER) A. Everyone is a theologian
in one sense or another because everyone has a view about God one way or
another. The question is, “Are we good theologians or sloppy theologians. The
answer will be determined by how well we embrace this particular study. B. The name and meaning of the word,
“theology” comes from two Greek words, theòs
– God and logia – study of. Therefore, theology is the study of
God. C. However, there is a distinction between
theology (systematic theology) and theology proper. D. Systematic Theology is the systematized
study of the relationship of God with other Biblical studies (Christ, Holy
Spirit, Church etc.). E. Theology Proper is the particular study of
the revelation, existence, nature, names, and works of God. I. THE REVELATION OF GOD A. The Source of Revelation 1. Definition
of Revelation a) Revelation
(apokálupsis) literally means to
uncover. In the study of theology, it means that which God discloses about
himself and his truth. b) Everything we know about Christianity has
been revealed to us by God. To reveal means “to
unveil.” It involves removing a cover from something that is concealed. (Sproul, Essential Truths of the Christian Faith) c) Revelation means “unveiling” and
describes the unveiling or disclosure of truth from God to
mankind that man could not otherwise know. (The Moody Handbook of Theology) d) Revelation simply means the disclosure of
truth. It is initiated in the divine love and grace of God on behalf of His
creatures. Revelation can be defined as the demonstration
and sharing by God of His person, will, and redemptive activity. (Bancroft, Elemental Theology) e) Revelation is a discovery afforded by God
to man of Himself, or of His will, over and above
what He has made known by the light of nature, or reason. (Horne from Bancroft Christian Theology) 2. Man’s
Knowledge of Revelation a) Man
cannot know God in and of himself (Job 11:7-9; Rom 11:33-34; 1Co 2:14). b) Man can only know what God reveals to him
(Deut 29:29; 1Co 2:9-11; cp. Jn 17:3; Phil 3:10) c) Man could not possibly have had any
knowledge of God, if God had not made Himself known. Left to himself, he
would never have discovered God.
(Berkhof) d) The Scriptures attest to two facts: the
incomprehensibility of God and the knowability of
God. To say that he is incomprehensible is to assert that the mind cannot
grasp the [infinite] knowledge of God. To say that he is knowable is to claim
that he can be known. (Ryrie, Basic
Theology, pg. 27; brackets mine) B. General Revelation 1. The
Definition of General Revelation a) General
Revelation reveals aspects about God and His nature to all humanity so that
they will have an awareness of the existence of God. b) General Revelation is the truths God has revealed about Himself to all mankind through nature, providential control, and
conscience. (Moody Handbook of Theology) c) General revelation is called “general”
for two reasons: (1) it is general in content, and (2) it is revealed to a
general audience. (Sproul,
Essential Truths of the Christian Faith) 2. The
Means of General Revelation a) Creation
of the universe (Rom 1:20; Psa 19:1-6; b) c) Creation of man (Gen 1:26-27) d) Conscience of man (Rom 2:14-15) C. Specific Revelation 1. The
Definition of Specific Revelation a) Special
Revelation involves a narrower focus than General Revelation, was
progressive, but is now ultimately expressed in Jesus Christ and the
Scriptures b) Special Revelation is the divine revealing of truth through Jesus Christ
and through the Scriptures. In contrast to general revelation
which is available to everyone, special revelation is available only
to those who have access to biblical truth. (Moody Handbook of Theology) 2. The
Means of Specific Revelation a) Audible
(Gen 1:28; 3:8-10; Ex 20:19). b) Lots (Pro 16:33; Acts 1:21-26). c) Urim and Thummim (Ex 28:30; Deut 33:8). d) Dreams (Gen 20:3, 6, 40). e) Visions (Isa 1:1; Ezek 1:1; Acts 10:10). f) Theophanies
(Gen 16:7-14; Ex 3:2; g) Angels (Dan 9:20-21; Lk 2:10). h) Prophets (2 Sam 23:2; Zech 1:1). i) Events
(Micah 6:5; Ezek 25:7). j) Christ (1) Christ
explains and exegetes the Father (Jn 1:14, 18) (2) Christ is the visible of image of the
invisible God (Jn 14:9; (3) Christ is the full revelation of God (Heb
1:1-3) k) Bible (1) The
Scriptures record the life of the Son of God (Jn 5:39; 21:25; Lk 24:27). (2) The Scriptures originated from God (2Ti
3:16-17; 1Th 2:13). (3) The Scriptures are sent for God’s purposes
(Isa 55:8-11). (4) The Scriptures are God’s design for
ministry (Acts 6:2, 4). II. THE EXISTENCE OF GOD A. Introduction 1. As
Christians, we know that our sole authority for belief in the existence of
God is based upon the presuppositions of the inspired and inerrant word of
God. 2. But can we and should we use philosophical and natural arguments to
postulate the existence of God? 3. The answer is that the Scriptures
themselves open the door for such argumentation. a) First of
all, we are told in Rom 1:20 that it is inexcusable to miss the existence of
God from the natural realm. b) Secondly, the Scriptures teach that man is
rationally responsible to perceive the existence of God (Ps 14:1; 53:1; Acts
17:23-29). c) Thirdly, we are taught in Scripture that
man is accountable to his moral conscience, which bears witness to the
existence of God and his moral standards (Rom 2:14-15). d) Therefore, such arguments can and should
be used to persuade men to come to a saving knowledge of God through his Son
as recorded in the Scriptures (1Pe 3:15). (1) [Philosophical
and natural arguments] …may be used to establish a presumption in favor of
the existence of the God of the Bible, and they produce sufficient evidence
to place the unregenerated man under a
responsibility to accept further knowledge from God or to reject
intelligently this knowledge and thus to relieve God of further obligation on
his behalf. (Ryrie, Survey of Bible
Doctrine) 4. Final
note: The majority of the following arguments center on the Law of Causality.
The Law of Causality can be defined as, every
effect has an antecedent cause. It is also called the Law of Cause and Effect. a) This is
not to be confused with Bertrand Russell’s fallacious quote, If everything
must have a cause, then God must have a cause. If there can be anything
without a cause, it may just as well be the world as God. … b) The Law of Causality does not say, everything
has an antecedent cause, rather it says, every effect has an
antecedent cause. c) Obviously, our eternal God does not have
a cause. Neither does Logic insist that everything has a cause. (1) Logic has
no quarrel with the idea of self-existent reality. It is logically possible
for something to exist without an antecedent cause. (Sproul, Not a Chance) B. The Philosophical And
Natural Arguments For The Existence Of God 1. The
Cosmological Argument (Creation) a) The
Cosmological Argument is an a posteriori argument, which looks at the
conception of the effect and infers its cause through induction. b) The term cosmological comes from the Greek
word, cósmos, which means world.
c) The argument then can be defined as, because
the world exists, it must have a maker (God), because something does not come
from nothing. (Enns, The Moody Handbook of
Theology) d) The argument from Philosophy and Logic is… (1) It is
logically impossible for something to generate itself spontaneously out of
nothing (Evolution). (2) But it is logically possible for an eternal
and omnipotent God to create out of nothing (ex nihilo
- Gen 1:1 - Creation). (3) Aristotle realized that logically there had
to be a “First Cause” or Unmoved Mover.” (a) … there is that which as
first of all things moves all things… eternal unmovable substance…, the first mover must be in
itself unmovable. (Metaphysics, Book XII, Part 4, 6 and 8). (b) Though Aristotle’s “Unmoved Mover” did not
describe in detail the God of the Bible, it described the necessary role of
Creator for the God of the Bible. e) One may
argue that it could be that something or someone other than God created the
world. Ryrie logically responds to such an idea. (1) While we
have to admit that this cause-and-effect argument does not in itself “prove”
that the God of the Bible exists, it is fair to insist that the theistic
answer is less complex to believe than any other. It
takes more faith to believe that evolution or blind intelligence (whatever
such a contradictory phrase might mean) could have accounted for the
intricate and complex world in which we live than it does to believe that God
could. (Ryrie, Survey of Bible
Doctrine) 2. The
Teleological Argument (Design) a) The
Teleological Argument is also an a posteriori argument, which looks at
the design of the effect and infers its cause through induction. b) The term teleological comes from the
Greek word, télos, which means end
or purpose. c) The argument then can be defined as, the
argument that because there is order and harmony in the universe, an
intelligent designer must have created such a universe. (Enns, The Moody Handbook of Theology) d) Thiessen, in his Lectures in Systematic
Theology, 28 writes,) order and useful arrangement in a system imply
intelligence and purpose in the organizing cause. The universe is
characterized by order and useful arrangement; therefore, the universe has an
intelligent and free cause. e) It is akin to “Intelligent Design” which
argues that biological complexity and detectable design rules out chance. f) Mathematically, chance has less of a
chance of creating a complex universe than a million monkeys who randomly
pound on a keyboard and reproduce a line from Shakespeare. g) It would take more faith to believe in
chance than it would to accept that an omnipotent God designed an ordered
universe. (1) The
question remains, however: Can random “by chance” actions result in the
highly integrated organization which is evident in
the world about us? To say it can is possible, but it requires a great deal
of faith to believe. The Christian answer may also involve faith, but it is not less believable. (Ryrie, Survey of Bible Doctrine) 3. Anthropological
Argument (Man) a) The
Anthropological Argument is also an a posteriori argument, which looks
at the effect of man’s mental and moral nature and infers his cause through
induction. b) The term anthropological comes from the
Greek word, ánthropos, which means man
or humankind. c) While the Cosmological and Teleological
Arguments deal with the universe as a whole, the Anthropological Argument
(sometimes called “Moral Argument”) is derived from the complex nature of
man. d) Though many today would see man simply as
a biological being, his nature is also made up of intelligence, moral
conscience, emotions, and volition. e) Augustus Strong in his Systematic
Theology (Vol 1, pg. 161), gives the argument in
three parts: (1) Man, as
an intellectual and moral being, has had a beginning upon the planet. (2) Material and unconscious forces do not
afford a sufficient cause for man’s reason, conscience, and free will. (3) Man, as an effect, can be referred only to
a cause possessing self-consciousness and a moral nature, in other words,
personality. f) Lewis
Sperry Chafer writes … There are philosophical and moral features in man’s
constitution which may be traced back to find their origin in God. ...A blind
force...could never produce a man with intellect, sensibility, will,
conscience, and inherent belief in a Creator. (Chafer, Systematic
Theology, Vol 1, pg. 155, 157) g) Christians know this cause as the
Living God who is revealed in the Scriptures. He is the One in whom mankind lives, moves, and exists (Ps 94:9; Acts
17:28-29). h) As for The Moral Argument, The Moody
Handbook of Theology writes, the moral argument acknowledges that man has
an awareness of right and wrong, a sense of morality. Where did this sense of
moral justice come from? If man is only a biological creature
why does he have a sense of moral obligation? Recognition of moral standards
and concepts cannot be attributed to any evolutionary process. i) Geisler
summarizes C.S. Lewis’ Moral Argument in Mere Chrisitianity, (1) Moral
laws imply a Moral Law Giver. (2) There is an objective moral law. (3) Therefore, there is a Moral Law Giver. j) Logically
and philosophically then, the mental and moral nature in man could only have
come from a personal intelligent and moral Being. 4. Ontological
Argument (Being) a) The
Ontological Argument is an a priori argument, which looks at an
assumed cause to a necessarily related effect through deduction. b) The term ontological comes from the Greek
participle, óntos (from the “to
be” verb eimí), which means to
exist or have being. c) In its simplest form it argues from the idea
of God to the existence of God
(Geisler, Baker Encyclopedia of Christian Apologetics) d) Anselm (1033-1109), the originator of the
argument stated that, the mere idea of a being than which none greater
can be conceived proves the existence of such a being (adapted from
Anselm, Proslogium, by Sproul, Gerstner, and Lindsley in “Classical Apologetics”). e) Or stated another way … since the idea
of God exists universally in the minds of men, then the basis for their ideas
must also exist. (Gibson, f) Keathly
maintains this argument is also called, The Religious or General Argument
which is …since the belief in God and supernatural beings is universal even
among the most backward tribes, it must therefore come from within man, it is
something innate. The question is, could it have come from civilization or
even from education when people all over the world possess it whether they
are civilized and educated or not? The logical answer is no. (Theology
Proper) g) Some (theists and non-theists) contend
that this argument has philosophical difficulties (such as the dollar in my mind but not in my pocket or the concept of Martians
etc.) and therefore has little or no value. h) The argument certainly has value when you
include the presupposition from the Scriptures that God has placed within man
an awareness of God. Therefore, the fact that man can conceive of God and can
conceive of none greater than God proves the existence of God. i) Geisler
distinguishes this argument from the Religious Need Argument which says, (1) Human
beings really need God. (2) What humans really need, probably really
exists. (3) Therefore, God really exists. j) A
similar argument is the Argument of Joy developed by C.S.
Lewis, It basically states, Creatures are not
born with desires unless satisfaction for those desires exists. A baby feels
hunger; food can satisfy. A duckling wants to swim; water fills its need. Men
and women feel sexual desire; sexual intercourse fulfills that desire. If I find myself with a desire that no experience in this
world can satisfy, I probably was made for another world. If no earthly
pleasures satisfy the need, it does not mean the universe is a fraud. Probably
earthly pleasures were never meant to satisfy it, but only to arouse it.
(Lewis, Surprised by Joy, 120) k) One final argument is the Argument from
Congruity which states, … whenever someone finds
the best possible solution to a problem, that solution must be accepted as a
true solution until it is disproved. The belief in the existence of God best
explains the related facts of our mental, moral, and religious natures. Therefore God exists. (Gibson, III. THE ATTRIBUTES OF GOD A. Introduction 1. In my humble opinion, studying the attributes of God is the crème
de la crème of theology. As we understand who God is by understanding His
attributes, it results in an indelible mark on our souls. 2. We are able to worship God properly when
we understand God’s attributes. In addition, we are able to know how He deals
with mankind and mankind is able to know how he is
to respond to God. 3. Attributes are in reality a part of God’s
nature and essence. Even though we systematize them to understand them, we
must realize that God’s attributes are woven together so that no attribute is
manifested independently or is preeminent over the rest. Therefore, God is
who He is. B. Definition For The
Attributes Of God 1. The
attributes of God are the qualities or characteristics inherent in and
ascribed to God. These could also be called the “perfections of God” because
God is the very essence of the totality of these perfect attributes. 2. The attributes of God could be defined
as, those distinguishing characteristics of the divine nature which are
inseparable from the idea of God and which constitute the basis and ground
for his various manifestations to his creatures. (A. H. Strong,
Systematic Theology (Valley Forge, Pa.: Judson, 1907 ),
p. 244.) C. Aspects Of The Attributes
Of God 1. Customarily the attributes of God are divided into categories:
Natural or Moral; Absolute or Relative; and Communicable or Incommunicable.
Each has their own distinction and emphasis. 2. The terms, communicable and
incommunicable express those attributes of God which are
distinct to God alone (Incommunicable) and those which can be found in
man albeit in an imperfect and finite resemblance (Communicable). D. Incommunicable Attributes
Of God 1. Self-Existence a) Unlike
man, God does not have a beginning or a cause, therefore God exists in and of
Himself. Thomas Aquinas said, He is the first cause;
himself uncaused. b) This means that God has the ground of His
existence in Himself, and unlike man, does not
depend on anything outside of Himself. He is independent in His Being, in His
virtues and actions, and causes all His creatures to depend on Him. (Louis Berkhof, Summary of Christian Doctrine) c) God’s self-existence is expressed in His
name, “I AM” (hayah) which is connected to
the name Jehovah (yhvh - four letters; Tetragrammaton or Yehovah)
in Exo 3:14. (1) The
Hebrew verb, “I AM” is a common Qal Imperfect of hayah (“to be” verb) which connotes
continuous unfinished action, i.e. “the One Who Always Is.” (2) In the LXX, it is
expressed, egṓ eími ó ṓn
(I am the One who is) with a present
“to be verb” (eími) and a
present participle (ṓn). (3) There is a connection contextually with the
covenant name Yahweh. It is expresses the basic idea that God has always existed as the
Self-existent One and His covenants need only be based on Himself (Isa 41:4;
42:6). (4) Self-Existent One is His name, there is no
other, and He alone gives life (Isa 45:5-7; Rom 11:36; Acts 17:28 cp. Christ
- Joh 14:6). (5) Self-Existent One is His name and He will
not share His glory with another (Isa 42:8). (6) Self-Existent One is His name and He alone
is Savior (Isa 43:10-11 cp. Christ - 2Pe 1:1). (7) Though Christ became a man it is clear He
retained His deity as the great “I AM” (Joh 8:58). d) Since God
is the self-existent One and He is the giver of all life, then He alone knows
our true needs and He alone can meet our true spiritual needs. 2. Eternality a) This
attribute is a logical conclusion to God’s self-existent because if God is
self-existent, He must also exist eternally and endlessly. However, it is
more than a logical conclusion; it is a major theme in Scripture. b) Eternality could be defined as, God is
without beginning, or end…God is free from all succession of time though He
is the author of it. (Gibson, Study of God, c) Louis Berkhof defines it as, that
perfection of God whereby He is elevated above all temporal limits and all
succession of moments, and possesses the whole of His existence in one
indivisible present. (Louis Berkhof, ibid, pg. 60) d) God’s eternality is also seen in His name
found in Exo 3:14. The Great I AM (Self-Existent
One) has always existed and will always exist (cp. Christ - John 1:1-2, 15;
8:58; e) God exists from “everlasting to
everlasting” (Psa 90:2). “Everlasting” in Hebrew is olam.
In order to demonstrate God’s eternality, He revealed Himself as El-Olam, i.e. the Everlasting God (Gen 21:33; Isa 40:28). In
Rom 16:26, He revealed Himself as the “Eternal (aiṓnios)
God.” The Greek expression, eís toús aiṓnas tṓn aiṓnas
means, “forever and ever” (Gal 1:5). f) Since God is the everlasting God, then
the life He gives through His Son is also everlasting. Since He never ceases
to exist, our eternal life in Him will never cease (Mat 25:46; Joh 3:15-16,
36; Joh 5:24). 3. Immutability a) God is
not capable or subject to change …God never becomes
greater or lesser, better or worse ... never develops or improves, evolves or
gets older. (Gibson, Study of God, b) Immutability is that perfection of God by
which He is devoid of all change, not only in His Being, but also in His
perfections, and in His purposes and promises...and is free from all
accession or diminution and from all growth or decay in His Being or
perfections. (Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1941), p. 58.) c) Once again, we are brought back to Exo
3:14. God’s name, "I AM WHO I AM," not only expresses
self-existence and eternality, but also immutability (Psa 102:26-27). God is
who He is and He never changes. God does not change for better or for worse.
He is already perfection and perfection needs no improvement. d) God does not lie or go back on His word.
He does not need to because He decrees it perfect the first time and every
time (1Sa 15:29; Num 23:19). e) Some challenge God’s immutability when
they consider passages such as Gen 6:6 where God “repented” that He made man.
First of all, God is sinless and therefore never
sins or makes the wrong choice by which He must repent. The word “repent” (nacham
- lit. “breath deeply,” sigh) in Gen 6:6, might
be better rendered “sorrowful” or “grieved.” God was fully aware that man was
going to sin, but God emotionally grieves over sin. Immutability does not
mean that God does not interact with man. When man repents
God changes His judgment to mercy. For God is not taken by
surprise nor does He work on a trial an error basis. f) God’s immutability is meaningful to the
believer because He understands God will never change His mind concerning His
promises (Heb 6:17-19; Mal 3:6). God’s immutability is an anchor for the soul
because God’s word and counsel do not change (Psa 119:89; Psa 33:11 cp.
Christ - Joh 14:2; Heb 13:8). g) On the other hand, God will not wink at
sin or change His mind concerning His judgment upon those who reject Christ
(Joh 3:36). 4. Omniscience a) Omniscient
comes from two Latin words (omnis - all and scientia - knowledge) and means, “all knowing.” It
refers to God’s infinite and perfect knowledge. b) Ryrie states, God knows everything,
things actual and possible, effortlessly and equally well. c) A more comprehensive definition will
state that God knows all things actual and possible, past, present, and
future, in one eternal act.
(Moody Handbook of Theology) (1) Note: It
is important to recognize that in speaking of God’s knowledge or foreknowledge
it does not imply a passive awareness of what will happen, but in connection
with His knowledge or foreknowledge He has decreed
all events. (Compare Shedd, Dogmatic Theology, 1:353–58, 396–99) (2) [God’s foreknowledge could be stated as
the], selective knowledge of God that makes one an object of God’s love; it
is more than mere knowledge or cognition beforehand. (House, Charts of Christian Theology and Doctrine,
p. 91 cp. Gen 4:1, Je 1:5; Amo 3:2). d) David
understood the personal side of the omniscience of God in Psa 139:1-4. (1) David’s
life was known by God (vs. 1). (2) David’s ways were known by God (vs. 2-3). (3) David’s thoughts and words were known by
God (vs. 2,4). e) God not
only knows all things that are possible but also all things that are actual
(Ps. 139:1–6; 147:4; Matt. 6:8; 10:29–30 cp. Christ - Mat 16:21; Luk 11:17;
Joh 2:24; 4:29). f) God knows all future events. Because God
is eternal and knows all things in one eternal act, events that are future to
man are an “eternal now” to God. He knew the nations that would dominate 5. Omnipresence a) Omnipresence
comes from two Latin words (omnis - all and praesens - presence) and means, “everywhere
present.” It refers to God’s presence everywhere at all times. b) One definition simply states that, God
is everywhere present with His whole being at all times. (Gibson) c) Another definition says, God, in the
totality of his essence, without diffusion or expansion, multiplication or
division, penetrates and fills the universe in all
its parts. (Strong, Systematic Theology, p. 279) d) God’s presence is everywhere at all times.
This is not the same as pantheism, which states that God is in
everything. But, omnipresence does mean that since God is everywhere,
everything is in His presence, yet he cannot be contained (Gen 16:13-14 - El
Raah; 1Ki 8:27; Psa 139:7-12; Jer 23:23-24; cp.
Christ - cp. Christ - Gen 16:7, 10, 11; Mat 18:20; 28:20). e) The omnipresence of God is a comfort to
believers in that they are always in his presence and they are always under
His protective eye (Psa 139:18). f) The omnipresence of God is a warning to
those who sin because they are sinning under His watchful eye (Pr 5:21; 15:3;
Job 14:16). In addition, because God is omnipresent He is able to see man’s
inner thoughts (Mat 5:28; 6:4) 6. Omnipotence a) Omnipotence
comes from two Latin words (omnis - all and potentia - power) and means, “all powerful.” b) Gibson states, God is able to
accomplish anything He designs or desires, and it will not be contrary to His
nature. c) Thiessen, in his Lectures in Systematic
Theology, p. 82 writes, God is all-powerful and
able to do whatever he wills. Since his will is limited by his nature, God
can do everything that is in harmony with his perfections. d) Sadly,
there will always be those who ask the ridiculous questions such as, Can
God create a rock so heavy that he cannot lift it? Or,
Can God make a square triangle? The answer is that, God can never do
anything that violates his own attributes and nature. If he did, he would
cease to be God. Augustine argued that God could not do anything or create any situation
that would in effect make God not God. e) The psalmist declares God’s omnipotence
when he contemplates his own creation (Psa 139:13-16). f) The name, God Almighty (Heb El Shaddai - Strong One) declares that God is an “all
powerful” being (Gen 17:1; 28:3; Isa. 13:6; Joel 1:15). g) Christ also has the attribute of
omnipotence (Mat 28:18). h) The believer is entirely encouraged by the
omnipotence of God because all things are possible with God (Gen 18:14; Mar
10:27). This does not mean that God will do whatever the believer wants, but
if it is in accordance with His will (Mar 14:36), no one or nothing will
thwart Him (Psa 115:3; Eph 1:11 cp. Christ - Mat 28:18; Mar 5:11-15; Mar
5:30; Joh 11:43-44). i) Salvation
is accomplished by the power of God (Rom 1:16; 1Co 1:18) and the believer is
kept by the power of God (1Pe 1:5). In addition, God empowers the believer
(Eph 3:16; j) The unbeliever who rejects Christ will
experience the omnipotent power of God with eternal punishment (Mat 10:28). k) All of God’s “omni’s”
are referred to in Psa 139: (1) God’s
Omniscience (1-6) (2) God’s Omnipresence (7-12) (3) God’s Omnipotence (13-16) (4) Man’s Omni - Response (23-24) E. Communicable Attributes Of
God 1. Holiness a) We will
begin the Communicable Attributes with the attribute of holiness. As was
previously stated, the Communicable Attributes of God are those attributes,
which can be found in man albeit in an imperfect and finite resemblance. b) Though God possess all attributes
perfectly and equally, His holiness is vigorously stressed in the Bible (Isa
6:3; Rev 4:8). It is emphasized because sinful man must grasp how far short
he has fallen from God’s glory (Rom 3:23; Isa 6:5). c) Gibson defines the holiness of God as, set
apart from all uncleanness, impurity and is completely moral in all things. d) Ryrie defines the holiness of God as, not
only that he is separate from all that is unclean and evil but
also that He is positively pure and thus distinct from all others. e) Berkhof defines the holiness of God as, that
divine perfection by which He is absolutely distinct from all His creatures, and exalted above them in infinite majesty. But it denotes in the second place that He is free from
all moral impurity or sin, and is therefore morally perfect. In the presence
of the holy God man is deeply conscious of his sin. (Berkhof,
Summary of Christian Doctrine) f) The Hebrew word for holy is qadosh and carries the literal meaning of “cut” or
“separate.” In one sense, God is separate from all that is sinful and unholy
(cp. Hab 1:13; Job 34:10 cp. Exo 26:33; Lev 16:16-17; Isa 1:4). In another
sense, God is transcendent and separate from all others because He is perfect
in holiness (Exo 15:11; Isa 57:15). Still, in another sense, qadosh refers to that which is set apart
for God’s holy use (Exo 3:5; Lev 11:44). The Greek word for holy is hágios and reflects the same
meanings as qadosh in the LXX and NT. g) Because God is holy, everything He does
is done in holiness (Psa 77:13). His name is holy (Lev 22:2; Psa 105:3) as is
His word (Psa 105:42; Rom 1:2). h) Because God is holy, he is to be
worshipped in holiness (Psa 96:9; Psa 99:5). i) Since
God is holy, His people are to be holy (1Pe 1:15-16; 1Pe 2:9). (1) This is
the prime way of honoring God. We do not so glorify God by elevated
admirations, or eloquent expressions, or pompous services of Him, as when we
aspire to a conversing with Him with unstained spirits, and live to Him in
living like Him. (Charnock, The Attributes of God) 2. a) Holiness
could be described as an attribute that expresses God’s intrinsic character.
While righteousness, though inherent to God’s character, describes more the
outworking of holiness, especially in his dealing with his creation. b) Though related to holiness, righteousness
is nevertheless a distinct attribute of God. Holiness relates to God’s
separateness; righteousness, to His justice…law… [and]
morality. (Ryrie, Basic Theology,
pg. 48) c) [God’s righteousness] signifies not only
God’s inherent righteousness and perfection of nature, but also his method of
treating others; his plan of redemption; his method
of saving others. ( d) The righteousness of God is that
perfection by which He maintains Himself as the Holy One over against every
violation of His holiness. In virtue of it He
maintains a moral government in the world and imposes a just law on man,
rewarding obedience and punishing disobedience. (Berkhof, Summary of Christian Doctrine) e) Righteousness (Heb tsedaqah)
originally meant, “to be straight.” It was used for a straight measuring
rule. Figuratively, this root connotes conformity to an ethical or moral
standard. It is the ethical and moral standard based upon the nature and will
of God. The Greek equivalent is díkaios. f) God alone is inherently righteous upon
which his actions are based (Psa 119:137; Psa
145:17). g) God’s righteousness is an eternal
constant (Psa 119:142) and therefore so is His Word (Psa 19:9; Psa 119:138,
142, 144). (1) It is not left to our choice whether we
will accept them or no; they are issued by royal command, and are not to be
questioned. Their characteristic is that they are like the Lord who has
proclaimed them, they are the essence of justice and
the soul of truth. God’s word is righteous and cannot be impeached; it is
faithful and cannot be questioned it is true from the beginning and it will
be true unto the end. h) When
God’s righteous standard (based on His own attribute of righteousness) is
violated by any unrighteousness or sin, it evokes His eternal righteous
indignation, i.e. wrath (Rom 1:18; Rom 2:5, 8; Rom 5:9; Rom 9:22; Rom 12:19). i) God’s
righteousness coincides with His immutability and therefore guarantees the
fulfillment of His covenants and promises (Isa 51:6). (1) [God’s]
righteousness is unchanging and endures from age to age. This is the joy and
glory of the saints, that what God is he always will be, and his mode of
procedure towards the sons of men is immutable. (Spurgeon
in loc.) j) Based
on the righteousness of God, the believer need never fear that God will not
do right by Him. Indeed in salvation, Christ’s righteousness is imputed to
the believing sinner (Rom 4:23-24) and in sanctification, the Holy Spirit
imparts righteousness (Rom 8:4). 3. Truthfulness a) The
truthfulness of God, which is also related to the veracity and the
faithfulness of God, could be defined by the following: (1) This is
that perfection of God in virtue of which He is true in His inner being, in
His revelation, and in His relation to His people. (Berkhof, Summary of Christian Doctrine) (2) That God is truth means He is absolutely dependable, without falseness of any kind. Gods
plan, principles, and promises are completely reliable, accurate, real, and
factual. (Keathly) (3) To say that God is true is to say, in the
most comprehensive sense, that He is consistent with Himself, that He is all
that He should be, that He has revealed Himself as He really is, and that He
and His revelation are completely reliable. (Ryrie, Basic Theology, pg. 49) b) The Greek
word truth is alếtheia and
literally means “to not escape notice,” or
non-concealment, or “real state of affairs.” Truth is that which is true or
real as opposed to that which is false and not real. c) First, God is truth in the sense (metaphysical)
that God is everything conceived in the idea of God. He is God, the true God
(Joh 17:3), as opposed to idols and false gods (Psa 96:4-5; Jer 10:8-10; 1Th
1:9). d) Secondly, God is truth in the sense
(veracity) that God is everything He revealed about Himself. The God of the
Scriptures is true because He revealed the truth about Himself. For God to do otherwise would make Him a deceiver (Num 23:19; Rom
3:4; Heb 6:18). Jesus Christ claimed to be the truth (Joh 14:6) and by
doing so declared Himself God. e) Thirdly, God is truth in the sense
(logical) that God knows all things as they really are and created man to
know the reality of God’s truth (1Jo 5:20). f) Fourthly, God is truth in the sense
(ethical) that God communicates everything truthfully to man so that he might
rely on God’s truth (Psa 119:160; Joh 17:17; 2Ti 2:15). g) It is in this
last sense that we understand God’s faithfulness, which is a major theme in
the Scriptures. (1) God’s
faithfulness is the basis for His promises and covenants (Heb 10:23; 2Ti
2:13). (2) God’s faithfulness is a timeless security
for His children (Psa 119:90). (3) God’s faithfulness is the believer’s
assurance of God’s mercy (Lam 3:22-23; 1Jo 1:9). (4) God’s faithfulness provides escape for His
children from temptation (1Co 10:13). (5) God’s faithfulness is the basis for the
believer’s perseverance (1Co 1:8-9; 1Th 5:23-24). h) By
understanding the truthfulness and faithfulness of God, the believer knows
reality because He knows God, is able to live morally because he knows God’s
truth in the Scriptures, and walks in security because God cannot be anything
other than faithful concerning His promises. 4. Love a) This is
often called the most central attribute of God, but it is doubtful whether it
should be regarded as more central than the other perfections of God. (Berkhof, Summary of Christian Doctrine). Such a
statement may surprise us, but we must remember that God possesses, enjoys,
and glories in all His attributes equally. b) The love of God, like the holiness of God,
is emphasized in the Bible because man is in desperate need of understanding
it. c) The love of God has been defined as the
following: (1) The
quality in God which moves Him to give of Himself
and His gifts. (Gibson) (2) God seeks the highest good of humans at His
own infinite cost. (House, Charts
of Christian Theology and Doctrine) (3) [It is] … that perfection of the divine
nature by which God is eternally moved to communicate himself. It is not a
mere emotional impulse, but a rational and voluntary affection, having its
ground in truth and holiness and its exercise in free choice. (Thiessen, Lectures in
Systematic Theology, p. 86.) d) When the
Bible speaks in reference to God’s love, it is almost exclusively from the
Greek word agápê. (1) Agápê denotes a reasoned-out love, rather than an emotionally-based love (but not devoid of emotion)—one
that loves the object irrespective of the worth of the object and even though
the love may not be reciprocated. (Enns, Moody Handbook of Theology) (2) Agápê is
the love that God possesses and is a selfless love that seeks to benefit
another. It was coined almost exclusively by the New Testament writers. It is
distinguished from phílos love, in that its devotion is not based on emotion
but on the will. e) References
to the love of God in Scripture: (1) Love is
an attribute of God’s nature (1Jo 4:8; 2Co 13:11) as is His holiness (1Jo
1:5). (2) The death of Christ on the cross was
motivated by God’s love (Joh 3:16). (3) The love of God was ultimately demonstrated
in Christ’s death on the cross (Rom 5:8). (4) Christ is the special object of God’s love
(Joh 15:9). (5) Believers are special objects of God’s love
(Joh 17:23; Eph 1:5). (6) God’s love is unfailing and everlasting
(Jer 31:3). (7) God’s love is so prevalent in His nature
that those who claim to be His children must abide and exhibit His love (1Jo
4:16, 19; Joh 13:34-35). f) The
unmerited love of God which reveals itself in pardoning sin is called His
grace…that love relieving the misery of those who are bearing the
consequences of sin is known as His mercy or tender compassion …and when it
bears with the sinner who does not heed the instructions and warnings of God
it is named His longsuffering or forbearance. (Berkhof, Summary of Christian Doctrine). 5. Goodness a) The
divine attribute of goodness could be defined as: (1) Goodness
covers two areas, what God is in and of Himself, and what
God is to His creatures. In other words
goodness covers His character and the expression of His character. (Derickson’s Notes on
Theology) (2) It is that perfection which prompts Him to
deal kindly and bounteously with all His creatures. (Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1941), p. 70) b) The
Hebrew word good or goodness is tōb or
tūb which when speaking in
reference to God means, the intrinsic quality of graciousness and benevolence
toward others. c) The Greek word for goodness is agathosúnê which comes from agathós.
Agathós can refer to God’s
moral excellence and His relational willingness to give. The original
Saxon meaning of our English word “God” is “The Good.” (Pink, The
Attributes of God) d) We see God’s goodness in a general sense
to everyone (Mat 5:45) and all things (Luk 12:24 cp. Psa 145:9, 15-16). e) There is also the goodness of God in a
specific sense to those who are His (Psa 23:6; Isa
63:7). f) Likewise, God’s children are to exemplify
God’s goodness in their lives (Gal 5:22; Eph 5:9). g) God’s goodness is a source of
encouragement to those who know Him (Psa 27:13; Jer 31:14). h) The goodness of the Lord is a reason for
giving praise to God (Psa 135:3; Psa 100:4-5). i) One can
trust in God’s sovereignty because God is good, does what is good, and brings
about ultimate good (Gen 50:20; Rom 8:28). 6. Mercy a) Mercy can
be defined as… (1) [Mercy]
is the goodness or love of God shown to those who are in misery or distress,
irrespective of their deserts. (Buswell,
A Systematic Theology of the Christian Religion, p. 72) (2) [Mercy is] God’s
tenderhearted, showing compassion toward the miserable, needy people he loves
and also his not bringing on fallen people what they deserve. (House, Charts of Christian Theology and Doctrine) b) The Greek
word for mercy is éleos and carries
the idea of an attitude and emotion roused by the affliction of another (Friberg), often of a superior to an inferior. It is equivalent
to the Hebrew word chesed, which was
translated, “lovingkindness” and referred to God’s faithful and covenantal
love and mercy (Exo 34:6, 7; Isa 54:10; Jer 31:3). c) References to the mercy of God in
Scripture: (1) The mercy
of the Lord is according to His own divine choice (Rom 9:15-16, 18, 23). (2) The mercy of the Lord is the basis of man’s
salvation (Tit 3:5; Eph 2:4-5). (3) The mercy of the Lord comes through the
death and resurrection of Christ (1Pe 1:3). (4) The mercy of the Lord is not mutable (Ps
21:7; Neh 9:17; Mic 7:18). (5) The believer can find mercy from the Lord
for help at the throne of grace (Heb 4:16; 2Co 1:3). (6) The mercy of the Lord is extended to the
repentant (Isa 55:7; Psa 32:5; 1Ti 1:11), to those who fear Him (Psa 103:17;
Luk 1:50), to the afflicted (Isa 49:13), to the fatherless (Hos 14:3). d) The
believer can rest assured in the mercy of God. Positionally the believer has
been forgiven from all sin. Conditionally, he but needs to
confess his immediate sin and gain instant forgiveness (1Jo 1:9). It
is akin to what Jesus told Peter, “He who has bathed needs only to wash his
feet” (Joh 13:10). The believer is positionally clean and needs only to be
conditionally cleansed in his walk. 7. Sovereignty a) The
following are definitions of the sovereignty of God: (1) God’s
sovereignty means that He is the absolute and sole ruler who is independent
of all other rule.
Keathley (2) Divine sovereignty means that God is God in
fact, as well as in name, that He is on the Throne of the universe, directing
all things, working all things after the counsel of His own will. Pink (3) The sovereignty of God … may be considered
from two different points of view… His sovereign will and
His sovereign power. The will of God is represented in Scripture as
the final cause of all things…. [The power of God means] that God can, by the
mere exercise of His will, bring to pass whatsoever He has decided to
accomplish. Berkhof (4) The sovereignty of God involves God’s
preordained plans and purposes which He sovereignly performs (Eph 1:11). (a) “Predestined”
(from proorízō - a boundary
set beforehand) means that God has decreed certain things to take place
in order to accomplish His will. (b) “Purpose” (próthesis
- to set forth )
means that God has decreed certain things to take place according the
purposes God has previously set forth. (c) “Counsel” (boulê
- plan or deliberation) means that God has decreed certain things to take
place according to the purposes which God has deliberated and decided upon. (d) “Will” (thélêma - bring about
by action) signifies that God is actively performing (present
participle of energéō) that
which He has planned and preordained. b) God
is sovereign over everything that happens and does whatever He pleases (Isa
46:10; Psa 103:19; 115:3; 135:6). c) God is sovereign over everything that
happens and no one or no thing is able to thwart His will (Isa 46:10; Job
11:10; Dan 4:35; Psa 135:6). d) God is sovereign in regard to the affairs
and hearts of men (Pr 21:1; 2Ki 19:28; Job 12:19) e) God’s sovereignty does not violate the
responsibility of man. (1) God
is sovereign but can never be accused of evil or making anyone do evil (Jam
1:13). (2) All creatures are responsible for their own
sin (Satan - Eze 28:15; man - Rom 5:12). (3) God is sovereign and at the same time man
is responsible for his own sin (Acts 2:23). (4) At times, God sovereignly removes the
restraints from evil in order to accomplish His will (Exo 7:3 cp. Exo 8:15;
Pro 16:4; Rom 9:22; Gen 50:20; Rom 8:28). (5) God has a plan (Act 15:18), which is all inclusive (Eph 1:11), which He controls (Psa 135:6),
which includes but does not involve Him in evil (Pro 16:4), and which
ultimately is for the praise of His glory (Eph 1:14). (Ryrie, Basic Theology, 49) (6) They say that to press the sovereignty of
God excludes human responsibility; whereas human
responsibility is based upon Divine sovereignty, and is the product of it. Pink f) God
is absolutely sovereign in the salvation of man. (1) God
is sovereign in salvation because God is first and foremost
sovereign. To be a sovereign God, God must be sovereign over everything. If
God is sovereign over everything then is stands to reason that God is going
to be sovereign in salvation. The major issue is not God’s sovereignty in
salvation, but God’s sovereignty. (2) God must be sovereign in salvation because
man is unable in and of himself to respond to God’s salvation (Rom 3:11; 1Co
2:14). (3) God sovereignly chooses and appoints whom
He will for salvation (Eph 1:4-5; Act 13:48; Rom 9:11, 19-23). (4) God sovereignly draws those whom He
sovereignly chose (Joh 6:37, 44, 64-65; Jon 2:9; Psa 3:8; 37:39). (5) God sovereignly chose believers to be part
of His ministry of reconciliation (2Ti 2:10; 2Co 5:20). g) Practical
Considerations (1) God’s
sovereignty is one of the most important attributes to understand but sadly
is one of the most neglected. (2) God’s sovereignty is the comfort of
comforts to believers. (a) There is
no attribute more comforting to His children than that of God's sovereignty.
Under the most adverse circumstances, in the most severe trials, they believe
that sovereignty has ordained their afflictions, that
sovereignty overrules them, and that sovereignty will sanctify them all.
There is nothing for which the children ought to more
earnestly contend to than the doctrine of their Master over all
creation--the Kingship of God over all the works of His own hands--the Throne
of God and His right to sit upon that throne...for it is God upon the Throne
whom we trust. (Spurgeon). (3) In
some cases, God sovereignly chooses to accomplish His will through the
prayers of His people (Jam 4:2-3; 2Ch 7:14; Luk
11:8). (4) God’s sovereignty demands that believers
submit to His will and not our own (Luk 22:42); to His Lordship and not ours
(Luk 6:46; 1Ti 6:15). (5) Sanctification is the believer’s
responsibility in cooperation with the sovereignty of God (Phil 2:13). (6) We are to have dominion and leadership but
are to do it in the same wise, righteous, and merciful way that our sovereign
Lord does it (Gen 1:26, 28; Col 4:1). IV. THE NAMES OF
GOD A. Introduction 1. Names
can and do carry meanings. This was especially true in Old Testament times.
For instance, “Cain” means, “to get or acquire,” because Eve declared that
she had gotten a manchild by the help of the Lord.
Isaac’s name means “laughter” because Abraham and Sarah were filled with the
joy of the Lord in their old age at the fulfillment of God’s promise. 2. God’s names also have meaning and that
meaning revealed God’s attributes, acts, and personal dealings in the world.
In addition, the believer can find great comfort and strength in the names of
God. a) The
many names of God in the Scriptures provide additional revelation of His
character. These are not mere titles assigned by people but, for the most
part, His own descriptions of Himself. As such they
reveal aspects of His character. (Ryrie, Basic Theology, pg. 51) 3. The
English Bible distinguishes the primary names of God particularly with
capitalization. “LORD” with all capitals is the designation for Yahweh.
“Lord” with small letters is the designation for Adonai. “God” is the
designation for Elohim. B. Primary Names
Of God 1. Elohim a) Elohim is plural form in Hebrew (im). There is some discussion as to why it is
plural in the name Elohim. Some say that it refers to the multifaceted
attributes of God whereby it is called, “a plurality of majesty.” While this
is true, Elohim could be the first implication of God’s triune nature
(Gen 1:1) as the plurality of persons. This plurality of persons of the
Godhead is also seen in Gen 1:26. b) The root El in Elohim means
might or strength. The idea of Elohim is the Strong One, the Great
One, or the Chief God among all others. c) Elohim is the name of God introduced and emphasized in Genesis
chapter one (1-31 except 13, 15, 19, 23, 30). Elohim is the Mighty
Creator who created everything that exists. d) There are no other gods besides Elohim.
He alone is the Mighty One (Isa 45:5, 18, 21). e) He is the God (Elohim) of Abraham,
Isaac, and Jacob (Gen 28:13), of all flesh (Jer 32:27), of the earth (Isa
54:5), of the heavens (Neh 2:4). f) As believers we are to have a worshipful
reverence toward Elohim (Psa 66:19), to trust in His strength (Psa
46:10), and to rely upon His strength (Psa 18:31-32; 46:1; 59:9). 2. Yahweh a) The
next name for God is Yahweh. It occurs some 5,321 times in the Old
Testament, making it the most frequently used name for God. b) This is the personal proper name of c) Yahweh is really an enhancement of the actual four letters YHVH. YHVH is
called the tetragrammaton, the four letters that
spell the name Jehovah. This particular name was so sacred to the Jewish
scribes that when they would come to this name, they would stop and make
themselves ceremonial clean. Furthermore, they added letters from Adonai to
comprise Yahweh. d) The root of Yahweh (hawa, rare synonym of hayah)
signifies existence as in a “tree trunk, being at rest where it fall -
Eccl 11:3” (TWOT). It also carries the idea of
development as in Neh 6:6. Both ideas combined denote that God is the active
Self-existent One. e) The attribute of self-existence means, that
God has the ground of His existence in Himself, and
unlike man, does not depend on anything outside of Himself. He is independent
in His Being, in His virtues and actions, and causes all His creatures to
depend on Him. (Louis Berkhof, Summary of Christian Doctrine). f) Yahweh is closely related to God’s self expressed
name, “I AM” in Exo 3:14. The Hebrew verb, “I AM” is a common Qal Imperfect of hayah
(“to be” verb) which connotes continuous unfinished action, i.e. “the One
Who Always Is.” The LXX translated as, egṓ eími
ó ṓn (I
am the One who is) with a present “to be verb” (eími)
and a present participle (ṓn). g) The first usage is in Genesis 2 (4, 5, 7,
8, 9, 15, 16, 18, 19, 21, 22) where Yahweh is
combined with Elohim. The first usage without the combination of Elohim
is in Gen 4:3ff in the narrative of Cain. h) Yahweh not only means
that God is self-existent and eternal, but it also refers to God’s covenantal
name for His relationship with Israel (Exo 3:15). Believers also have a
relationship with Yahweh through the person of the Lord Jesus Christ
(Joh 8:58). All believers ought to give praise to Yahweh (hallelujah,
hallelu - praise; jah or
yah - Yahweh; Psa 106:48; 150:1, 6) 3. Adonai a) Adonai
means one with
authority and is translated Lord or Master. It also is in plural form in
Hebrew. b) It is used for human masters or
authorities (Gen 24:14, 27, 35, 37); to show the quality of servanthood and
respect (Gen 24:18); and it was used by Sarah in
reference to her husband (Gen 18:12 cp. 1Pe 3:6). c) When used of God, Adonai refers to
His absolute Lordship among men (Psa 2:3-4). d) David uses Adonai to indicate his
submission to God (Psa 16:2). e) Isaiah is overcome
with the holiness and authority of Adonai and therefore submits his life to
Him (Isa 6:1, 8-11). f) Every believer bows to Adonai when
he confesses that Jesus is Lord (kúrios)
(Phil 2:11 cp. Isa 45:23). C. Compound Names
Of God 1. Elohim a) El Shaddai (1) Shaddai (shadday) is said by some to be connected with the Akkadian word, šadu which
means "mountain." Thus El Shaddai would
translate into English
something like "God/El of the mountain," or “king of
the hill.” Thus it has the meaning of “all powerful”
and is usually translated as, “God Almighty.” (2) God used this name when He met with Abraham in
regard to His supernatural fulfillment of the promise (Gen 17:1 cp.
18:14). (3) God describes Himself as El Shaddai
when confronting Job with His sovereign power (Job 40:2). (4) Believers will find rest in the shadow of El Shaddai (Psa 91:1). b) El Elyon (1) Elyon is a word that
means highest or utmost. In regard to God, it
declares His total supremacy over all other gods. (Psa 91:1) (2) It is translated, “Most High God.” (3) Isa 14:14 - Satan declares to ascend above El Elyon. (4) Gen 14:18-22 - Melchiedek, king of (5) Believers will find joy in the presence of El Elyon (Psa 46:4). c) El Olam (1) Olam means something
that is perpetual or forever. It is translated “everlasting God.” (2) The attributes of El Olam are
everlasting (Psa 117:2; 118:2; 119:142). (3) Abraham called upon and worshipped the, “everlasting God”
because of His everlasting covenants (Gen 21:33) (4) Believer’s find everlasting rest and strength in El Olam (Isa 40:28). d) El Roi (1) The
root meaning of roi means, “to see,”
Therefore, God is the God from which nothing is hidden because He sees all. (2) Hagar had run
away from Sarai and Abraham. No one could find her,
but the God who sees (El Roi), He saw her.
In response to her discussion with God, she called the Lord, El Roi (Gen 16:13). (3) This name of
God is a comfort to those who walk with the Lord for God always has His
protective eye upon them. (4) But for those
who do not know the Lord, God sees all their iniquity. (5) Believers walk
in the light of the protective eye of El Roi. e) Various
Compound Names of Elohim, Elohay, Elah, and El (1) El
HaNeeman - The Faithful God (Deut 7:9) (2) El HaGadol - The
Great God (Deut 10:17) (3) El HaKadosh - The
Holy God (Isa 5:16) (4) El Yisrael - The
God Of (5) El HaShamayim -
The God Of The Heavens (Psa 136:26) (6) El Deot - The God
Of Knowledge (1Sa 2:3) (7) El Emet - The God
Of Truth (Psa 31:5) (8) El Gibbor - The
Mighty God (Isa 9:6) (9) El Hakkavod - The
God of Glory (Psa 29:3) (10) El Hannora - The
Awesome God (Neh 9:32) (11) El Yeshuati - The
God Of My Salvation (Isa 12:2) (12) El Rachum - The God
of Compassion (Deut 4:31) (13) Immanu El - God Is
With Us (Isa 7:14) (14) El Echad - The One
God (Mal 2:10) (15) Elah Yerush'lem - God of (16) Elah Yisrael - God of (17) Elah Shamaya - God of Heaven (Ezr 7:23) (18) Elah Shamaya V'Arah - God of Heaven
and Earth (Ezr 5:11) (19) Elohay Kedem - God of the
Beginning (Deut 33:27) (20) Elohay Mishpat - God Of Justice
(Isa 30:18) (21) Elohay Selichot - God Of
Forgiveness (Neh 9:17) (22) Elohay Marom - God Of Heights (Mic 6:6) (23) Elohay Mikarov - God Who Is
Near (Jer 23:23) (24) Elohay Mauzi - God Of My
Strength (Psa 43:2) (25) Elohay Tehilati - God Of My
Praise (Psa 109:1) (26) Elohay Yishi - God Of My
Salvation (Psa 18:46, 25:5) (27) Elohim Kedoshim - Holy God (Lev 19:2, Jos 24:19) (28) Elohim Chaiyim - Living God (Jer 10:10) (29) Elohay Elohim - God Of Gods (Deut 10:17) 2. Jehovah (Yahweh) a) Jehovah Jireh (1) The
meaning of jireh contains the root , “to see.” The idea is that the LORD not only sees
but also meets the needs that He sees. (2) Abraham gave this name to Jehovah in Gen
22:14, when God provided a sacrifice in the place of Isaac. In the same way
and at the same place (Mt. Moriah), some 1900 years
later, God became Jehovah Jireh again when He provided the sacrifice
of His Son in the place of sinners (Rom 3:25). (3) Jehovah Jireh is the believer’s provider, especially
in salvation (1Th 5:9; Phil 4:19). b) Jehovah Nissi (1) Nissi is a word that means a sign, signal,
flag, or banner, i.e. a symbol by which to rally troops. (2) In Exo 17:8-16, Jehovah taught (3) In remembrance of Jehovah’s great victory
and so that they would not soon forget their dependence upon God, Moses
erected an altar and named it, “Jehovah Nissi,” “The LORD is my
Banner.” (4) Christ is the believer’s focus and banner (Jehovah
Nissi) as He leads from above at the right hand of God (Col 3:1-2). c) Jehovah Shalom (1) Shalom is not only the customary gesture for
“hello” and “goodbye,” but also its root means, “peace.” The customary Jewish
greeting literally means, “Peace to you.” This perhaps is what Paul meant in
his salutations when he writes, “grace” (Gentile greeting) and peace (Jewish
greeting) to you.” (2) Jehovah brought peace to Gideon’s soul in
assuring Gideon that he had found favor in Jehovah’s eyes. As a result, in
Jud 6:24, Gideon builds an altar and names it, “Jehovah Shalom.” (3) The believer’s soul is at peace because he
has peace with Jehovah Shalom (Rom 5:1). d) Jehovah Sabaoth (1) The
Hebrew word, sabaoth, does not mean Sabbath
as in the day set aside for worship. Rather, sabaoth
means, army, war, and warfare. It is usually translated, “LORD of Hosts,”
which literally means, “LORD of Armies.” (2) Martin Luther used this name of God in his
great hymn, “A Mighty Fortress is Our God,” (Lord Sabaoth, His name, From
age to age the same, And He must win the battle). (3) Since (4) In particular, it was used by David to
praise God as a “very present help in trouble” because Jehovah Sabaoth was his stronghold
(Psa 46:7, 11). (5) It is Jehovah Sabaoth that will accomplish the future (6) If Jehovah Saboth is for us, who can be against us (Rom 8:31). e) Various
Compound Names of Jehovah (1) Jehovah Tsidkenu - The LORD Our Righteousness (Jer
33:16). (2) Jehovah Osaynu - The LORD our Maker (Psa 95:6). (3) Jehovah
M'kaddesh - The LORD Who Makes Holy (Eze 31:13;
Eze 37:28). (4) Jehovah Rohi - The LORD my Shepherd (Psa 23:1, Eze 34:2) (5) Jehovah Rophe - The LORD who Heals you (Exo 15:26) (6) Jehovah Sali - The LORD my Rock (Psa 18:2) V. THE TRIUNITY OF GOD A. Introduction 1. The
Trinity is one of the most fundamental doctrines in historical orthodox
Christianity. We study the Trinity because we desire to
accurately understand the nature of God. In addition, the Trinity is
intricately related to other fundamental doctrines (deity of Christ, person
and work of the Holy Spirit, etc.). 2. It is interesting that in the study of
the doctrine of the Trinity, the word, “Trinity” is never found in the Bible.
That being the case however, the truths of the Trinity are clearly revealed
in the Scriptures. 3. The Trinity is understood by logically
deducting propositional truths from Scripture regarding the essence of God
and the personage of God. When properly understood, the Trinity is not a
contradiction because Christianity is not maintaining that there is one God
while at the same time three Gods. But, in the sense
of God’s essence He is one, and in the sense of God’s personage there are
three. 4. The members of the Godhead are mentioned
in the Old Testament but in somewhat of a shadowed sense. It is not until the
New Testament that we are given the fuller revelation regarding the Trinity
and the three distinct persons and their roles. 5. Because of so many erroneous views
regarding the Trinity, it might be better to describe it as, “Tri-unity.” B. Definition Of
The Triunity Of God 1. One
God in three Persons. 2. One God in three Persons, each being
deity, and not contradictory nor inferior to the other. 3. God in essence or nature is one, yet
eternally existing in three Persons (God the Father, God the Son, God the
Holy Spirit), co-equal in nature, power, and glory; having the same
attributes and perfections. 4. Within one essence of the Godhead we have
to distinguish three “persons” who are neither three gods
on the one side, not three parts or modes on the other, but coequally and
coeternally God. (Bromily,
Geoffrey, Baker’s Dictionary of Theology, p. 532-33). 5. There is one only and true God, but in
the unity of the Godhead there are three coeternal and coequal persons, in
the same substance but distinct in subsistence. (Warfield, ISBE) C. The Triunity
Of God In Scripture 1. Oneness
of the Triunity (God is One) a) The
belief that God is one, has been held by Judaism
since its inception. Judaism’s monotheism (one-God) has distinguished itself
from all other poly-theistic (many-gods) religions. b) God has revealed Himself and instructed (1) However,
even in the Hebrew word, “one” there is an allusion to the Triunity. (2) “One” (echad)
can be used for a unity of one. For example, it is used in Gen 2:24 for “they
shall become ‘one’ flesh.” Husband and wife become a unity of “one” flesh. c) We
see there is one Creator God in Gen 1:1 and Isa 45:18. The name Elohim is
used in both passages. (1) However,
Elohim is in its plural form. Some claim that it is plural in the sense of
“plural majesty” of attributes. (2) Others see an allusion to the Trinity,
especially in light of the fact that in Gen 1:26, Elohim says, “Let us make
man in our image.” Who is the “us” and “our?” It cannot be angels because
they were not created in the image of God and they are creatures not Creator.
Gen 1:26 is the first allusion to the Godhead (Triunity) who is one in
essence but is three in personage. d) Monotheism’s
great claim was that there are no other gods besides God (Deu 4:35; Isa
45:14; Isa 46:9) therefore maintaining that God is one. e) The New Testament reiterates the same
monotheistic theme. (1) In
1Co 8:4, Paul makes reference to the Old Testament
teaching that God is one. Yet in vs. six, Paul supports the Trinity
mentioning Jesus Christ as Creator. (2) Other NT passages clearly state that God is
one (Eph 4:6; 1Ti 1:17, 2:5; Jam 2:19). 2. Distinction
of the Triunity (Three Distinct Persons) a) It
is also clear in the Scriptures that there are three distinct persons in the
Godhead. Even in the OT, there is ample evidence of such distinction. (1) As
was already mentioned, Gen 1:26 speaks of a plurality of persons. (2) The Angel of the LORD (preincarnate
Christ) is identified as God (Gen 16:13; 22:15-16; 31:11-13), but also is a
distinct person (Zech 1:12-13). (3) The LORD speaks to His distinct Son (Psa
2:7; Psa 45:6 cp. Heb 1:8). (4) The Spirit of God was involved in creation
(Gen 1:2) in addition to Elohim (Gen 1:1). b) The
NT gives an even greater revelation regarding the distinctions of the three
members of the Godhead. (1) The
designation of the first person of the Godhead is God the Father. He is the
eternal Father of Christ and Father of believers (1Co 15:24; Gal 1:4; Eph
4:6; 1Pe 1:2; 2Pe 1:17). (2) The designation of the second person of the
Godhead is God the Son. He is the eternal Son of God and Savior of believers
(Mat 16:16; 26:61-64; Joh 3:16; 20:31; Rom 1:4; Heb 1:8; 4:14). (3) The designation of the third person of the
Godhead is God the Holy Spirit. He is the eternal Spirit of God and indweller
of believers (Joh 14:16; 15:26; 16:12-15; 1Co 2:10-14). 3. Manifestation
of the Triunity a) The
concept of the Triunity was manifested in the OT (Isa 48:16; 6:3). b) The Triunity was manifested at the baptism
of Jesus (Mat 3:16-17). c) The Triunity is manifested in the Great
Commission (Mat 28:19-20) d) The Triunity is manifested in sharing the
same works and attributes (See Chart).
e) The
Triunity is manifested in salvation. The Father “allocated” it, the Son
“accomplished” it, and the Spirit “applies” it. f) The Triunity is manifested in indwelling.
The Godhead dwells in the believer (1) Father
- 2Co 6:16 (2) Son - Joh 15:4; (3) Spirit - Joh 14:17; 1Co 3:16; 6:19 |
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