BIBLICAL THEISM

         This writer now comes to a study of  God, properly speaking.  The word theism in common usage means a belief in God, and for the most part in the God of  the Bible.  This subject deals with the nature and character of  God.  In discussing the nature and character of  God, he is not concerned here with proof of  His existence.  Rather it is a considering of  the Person of  God, His attributes, His decrees, and His names.  You may by clicking on the proper word go directly to each of the divisions studied herein.

THE PERSON OF  GOD

     In this section we are considering the nature of  God as set forth in the Bible.  In doing so this writer are not concerned with the trustworthiness of  the BIBLE (a matter considered under that heading) but may be concerned with problems of interpretation (also discussed under that topic).
    1. The Term Person.  This writer is not really concerned here with the word person in regard to the nature of  God.  In spite of  some criticism of  this term which comes from a Latin word meaning mask which Latin word was used in the Nicene Council which was largely responsible for the finalization of  the doctrine of  the Trinity, this writer does not agree with any contentions of  such criticism that the Nicene Council was using the term in that way.  The word person is a time-honored word and refers to an existence with certain attributes.  Regardless of  why the Nicene Council used that term, what this writer mean by that word was just expressed. This is the COMMON, everyday use of  the word, and this writer refuses to give it up because some intellectuals don't like the term.  Keep in mind that we are dealing with an infinite Being Who has revealed Himself in terms that the common man  can understand.  Any intellectual attempts to avoid this word as naive or not semantically best (which is a subjective decision on their part) is being ignored.
     2. The Image of  God.  Unequivocally we acknowledge that God is a Person.  Genesis 1:26, 27 clearly states that God "created man in his own image."  This does not mean that God is somehow physically like man (Cf. John 4:24--"God is a Spirit").  Rather it means "that there is a similarity to be traced between God and man." (Chafer, Systematic Theology, I:180)  As was stated above a person is an existence with certain attributes.  Man is certainly that.  Thus, God Who created man in his own image is an existence with certain attributes.  Therefore, one would expect God to have the characteristics of  personality that we find in mankind.  However, those characteristics would be both perfect and infinite.  If  God had not revealed Himself through the Scriptures, one might be only able to guess or surmise those characteristics.  It is true that a person can not know the characteristics of  God fully; if  anyone could, He would cease to be God.  Nevertheless, this is not the same as saying that it is impossible to have any proper understanding of  the nature and characteristics of  God.  The Bible clears asserts that there is correspondence between the characteristics of  God and those of  man (Cf. A Biblical Philosophy for a small study of  this correspondence).  
    3. The Anthropomorphisms.  God is frequently described with human physical characteristics:  "The everlasting arms" (Deuteronomy 33:27); "My Father's hand" (John 10:29); "The heaven is My throne, and the earth is My footstool" (Isaiah 66:1); "The eyes of  the Lord" (2 Chronicles 16:9); "Behold the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear" (Isaiah 59:1); "For the mouth of  the Lord hath spoke it" (Isaiah 58:14); and the "face of  God" (Exodus 33:11, 20).  These are anthropomorphisms which are many in the Bible and describe that God does what these human parts can do.  Even in a recent book on God these anthropomorphisms were criticised as being beneath God and show a naive view of  God.  As this writer thought about this objection, he knew instinctively it was not sound "because we must use human language, and the conceptions of  man and personality" which "are the highest possible to us." (Dr. W. H. Griffith Thomas, The Principles of  Theology,  p. 15; as quoted in Chafer, Systematic Theology, I:182)
          Again, it must be emphasized that God revealed Himself in a way which the common man could comprehend Him. Any criticism of  anthropomorphism as naive and not worthy of  the nature of  God is snobbery intellectualism of  the worst sort.  Logically, God can reveal Himself in any way He pleases.  The rejection of  the revelation of  God in terms of  man's physical nature is due basically to the rejection of  God's Word, the Bible.  It is really egotistical to think that any human being would claim that they know more than what God has revealed, or that their so-called "critical" judgment is better than the revealed Word of  God.  It is really Satan's lie all over again, "Hath God said . . . ?" (Genesis 3:1).  God IS a person. By this is meant that He has the attributes of  what a person is.  Man has always turned things around backwards.  
     4. The Primary Aspect of  God.  God is the primary Person; man is a person by virtue of  being made in His image. Man is a person whether or not he has a body, because the nature of  man is his soul rather than his body.  This writer is what he is because of  his inner most being; his body is the housing in which he live and make himself known to others.  Because God has made man in His image, it is possible to understand the personality of  God by a study of  man's own personality.
          It is clear that a man's personality is a unity; it may express itself in various ways through the body, but it is a unity. People have a comprehension of  the past by means of  memory (or through the means of  others memories--granted  imperfect, but not to be discarded for that reason--of  those things not personally experienced); you are immediately conscious of  this moment (which is already now past); and by means of  planning you can anticipate the future.  Here again, this writer grants that one cannot determine the future except by virtue of  the choices one makes in the present.  Those choices do affect the future.  That is why it is essential to choose God's way,  for He has determined what will be in the future.  By this statement it is not implied that God predetermines everything.  In some way God has give man the freedom of  choice, but that choice is within the bounds of  God's overall plan.
     5. The Elements of  Personality.  There are basically three elements to personality which are readily demonstrated to be part of  any  human's personality.  These are intellect, sensibility, and will.   Intellect is that characteristic which directs--that plans, reasons through various alternatives, and adjusts plans accordingly.  Sensibility is that element of personality that desires or feels.  A person can plan all he wants, but nothing will come of  those plans until there is the desire to  accomplish them.  Finally, there is will which determines the direction of  action bringing those plans to rational ends.
          God as a person has  these three qualities.  He has intelligence which is infinite. (Cf. Psalm 147:5; Acts 15:18)  He has sensibility, for many are the verses that speak of His love of  righteousness and hatred of  sin.  "God is love" (1 John 4:16), but He is also holy (not The Holy--Cf. John A. Creager, Theodynamics.  Lanham, MD:  University of America, Inc., c1994, numerous pages.  The author seems to use the term "the Holy" as an oblique reference to God--at least to this writer.) and just.  This writer has check the use of the word "holy" in the entire Bible.  In Proverbs 9:10 one reads, "The fear of  the Lord is the beginning of  wisdom; and the knowledge of  the holy is understanding."  (Bold type for emphasis) This is the only occurrence of  the phrase the holy.  Mathew Henry points out that "the word is plural." (Henry, Matthew, Commentary on the Whole Bible.  Mc Lean, VA: Mac Donald Publishing Co., n. d., III:840)  Thus, it would refer not to God, but holy things.  These attributes of  God are what He is, not what He is called.  It is legitimate to say "the Holy One" or "that Holy Person", for that word (including the others) are adjectives describing a noun. Finally, God has a will (Cf. Psalm 115:3; Isaiah 46:10; Daniel 4:35).  It should be obvious that these aspects of  personality are interdependent.  
     6. The negation of  God's Personality.  The negation of  God as a personal being can only lead to atheism (or possibly agnosticism) or to pantheism.  It leads to utter despair for there would be no rational reason for man's  existence let alone morality.  Every man would be a law unto himself, although it is doubtful that such would be capable of  rational thought. On the other hand, the Bible sets forth the person of  God Who is has intellect, sensibility. and will, thus being able to communicate to and commune with man.

THE ATTRIBUTES OF  GOD

          By revelation God has revealed what He is like.  These are characteristics of  His being which are called attributes.  One can not really define God, but one can know at least some of  His attributes because He has made them known to man.  Of course, the study of  these attributes does NOT exhaust what God is.  That is the essence of  attributes, namely, it is what something IS.  Therefore, in discussing the attributes of  God, we are stating  what God is.  Since God is an infinite [an attribute] being, it follows that there is no way that a mere human could categorize all the attributes of  God.  It is not easy to classify the divine attributes.  There are doubtlessly several ways to classify them, but this writer will consider them under two headings:  the characteristic attributes and the constitutional attributes.

1. The Characteristic Attributes.  The characteristic attributes are actually those that make up the personality of  God.  Thus, all these attributes can be discussed under the three aspects of  personality, namely,  intellect, sensibility, and will.

      a. Intellect.  Intellect in its infinite idea is "Omniscience."  Simply, omniscience means "all-knowing."  This characteristic of  God should be obvious, for if  He is not all-knowing, then He could not be God.  The reason is if  He were not, then one could postulate a being that was all- knowing, and therefore, greater than the Being call "God."  Included in omniscience is God's foreknowledge which is a human idea based on the omniscience of  God.  God knows the beginning from the end, and vice versa.  All events, which occur to humsnd chronologically,  are simultaneously and equally real  in the mind of  God.  Even in the statement just made the writer is straining at language to describe God's omniscience.  The Bible is clear on God's omniscience --Cf. Isaiah 46:9, 10; Acts 15:18; Romans 4:17.  It is wrong to take omniscience to mean that God has the ability to know all things.  Ability has more to do with power  and will than intellect per se.  God DOES know all things, not just able to know all things.
          1) Foreknowledge.  This, of  course, raises the question of  "Foreknowledge."  In its simplest definition, foreknowledge means "knowing beforehand."
               To a  very limited extent  man has foreknowledge.   Human foreknowledge is based on previous experience; God's is not.  One can foreknow the results of  you stepping in front of a ten-wheeler, but that knowledge is based on observation (either one's own or that of  another).  The foreknowledge of  God does not of  itself contain the idea of necessity.  If  this writer comes to a fork in a road, God knows ahead of  time which road this writer will take; there is no determination on His part as to which road this writer will take.  He would grant, and readily so, that God can, and may even do so, set up circumstances that would cause him to take one road over the other, but God has not predetermined which he would take.
               In the final analysis, however, what God foreknows is certain  because He has ultimately decreed it.  This does not abrogate man's free choice.  (Cf. Psalm 22:8 & Matthew 27:43; John 19:24; Acts 2:23)  A deeper problem concerns the very freedom of  God.  God being holy can not do anything that would contradict that holy characteristic.  God does know everything about humans as the Bible abundantly testifies (Job 42:2; Isaiah 29:15; Jeremiah 23:24; Hebrews 4:13)  This omniscience also guarantees that God's judgments will be according to truth.
          2) Wisdom.  Included in omniscience is wisdom.  The Bible abundantly testifies to the wisdom of  God.  Here are just a few passages:  Psalm 136:5; Proverbs 3:19; Jeremiah 51:15; Ephesians 1:8, 3:10; Romans 11:33.  It would take much to set forth the wisdom of  God.  This writer have stated a few that contain the word itself.  There are many others that speaks of His knowing which involves His wisdom.

     b. Sensibility.  This term refers to the realm of  feelings, or some would say emotions (in the good sense).  In actuality human sensibility is only a small reflection of  divine sensibility.  The feelings in view are love, holiness, justice, patience, mercy, goodness, and faithfulness.  This list is not to be considered complete.  God is more than the sum of  His attributes. This writer will consider five of  these.
          1) Holiness.  By holiness is meant that God is righteous in every way.  Whatever He does is right and without any error.  Many Scriptures speak of  God's holiness.  Exodus 3:5; Leviticus 19:2; 1 Samuel 2:2; Job 15:15; Psalm 22:3; Psalm 47:8; Psalm 111:9; Isaiah 6:3 (declaring the triune God); Isaiah 57:15:  1 John 1:5; and Revelation 15:4 are just a few of  the many passages that speak of  God's holiness.
          2) Justice.  Closely associated with God's holiness is His justice.  As a legal term it sets forth the highest form of government, divine rule (not the so-called "divine right of  kings").  God has complete right and authority over all of creation.  As the Creator, He has the perfect right to do as He pleases with mankind.  Man's rebellion (and also Satan's) in effect was a refusal to accept His rightful rule.  To this day, man does not want to acknowledge the absolute authority of God.
               And yet the Scripture clearly sets forth that rule, for in speaking of  the Lord Jesus Christ, we read, "Wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of  Jesus every knee should bow, of  things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of  God the Father." (Philippians 2:9-11)  This passage does not  teach universal salvation, but it shows that everyone will have to acknowledge the rulership of  Jesus Christ.
               God's justice is plainly seen in His plan of  redemption.  Based on His holiness, God's justice demanded the penalty of  sin.  Jesus Christ took that penalty that God "might be just and the Justifier of  him which believeth in Jesus." (Romans 3:26)  Likewise, God can now be both faithful to the believer and yet just in taking care of  their sins.  (Cf. 1 John 1:9)
          In the final analysis, God was also be found to be just in His disposition of  them for all eternity.  Mankind may not like God's prescription for the ills of  man; mankind has always (since the fall) thought he could pull himself up by his own bootstraps.  Again, there are numerous passages dealing with God's justice of  which these are representative:  2 Chronicles 19:7; Job 4:17; Psalm 19:9; Psalm 89:14; Isaiah 45:21; Acts 17:31; Romans 2:12-16;  Revelation 15:3.
          3) Love.  The kind of  love here in view is the highest kind of  love.  God does not maintain love by some effort--as man must do, nor has God attained unto love.  Rather He is love; that is, it is part and parcel of  His divine nature.  As one so aptly said, "Without the attribute of  love, God would not be what He is.  As no other attribute, love is the primary motive in God, and to satisfy His love all creation has been formed." (Chafer, Systematic Theology, I:205--Italics are his.) This kind of  love is not the wishy-washy sentimentality of  "Oh, we should not criticize anyone, but we must  love everybody."  This is very far from God's love.  His love corrects, chastises, as well as comforts.
               Furthermore, this love did not begin with the creation of  beings, but is explicitly a part of  His nature.  Several passages can be found that at least imply God's love was mutual among  the Persons of  the Godhead.  It was this love that drew salvation's plan.  1 Corinthians 13:1-7 particularly fits God.  The death of  Christ was the final manifestation of  God's love (Cf. John 3:16; Romans 5:8 to cite a few)  In the cross, God's love, justice, mercy, holiness, etc. meet in perfect harmony.  Our love for one another and for all mankind is to be of the same caliber as God's love.  Such love calls sin "sin." Such love loves the sinner, but hates the sin.  Such love was given to you and to me when we believed.
          4) Goodness.  This attribute of  God is related to His holiness.  Here again, God's goodness  is infinite and a perfection of  His being.  Four  terms  generally  fall  under  the category of  God's  goodness:
               a) benevolence which is God's goodness in a  generic sense;
               b) complacency which is a self-approval of  what He is;
               c) mercy which is His goodness in not giving mankind what it deserves; and
               d) grace which is  that aspect of  God's goodness which gives mankind what it does not deserve.  
      One should not confuse the words mercy, grace, and love. Ephesians 2:4,5 clearly distinguishes these terms.  Several other passages set forth these four aspects of  God's goodness.
         5) Truth.  It follows that if  God is good, then He must be truthful.  This writer is speaking here of  what is characteristic of  God.  He is the God of  truth.
               Negatively, without God being true, there would be no certainty.  Also if  God were not true in nature, there could not be any real revelation of  Himself to mankind.  Men may be deceived, but none can question that God sticks to the facts and does not attempt any deception.  "Let God be true, but every  man a liar." (Romans 3:4)
               Since God is true, we can count on what He says and has recorded via His Word, the Bible, is certain.  It really is because man doubts the veracity of  God that makes them doubt God's Word.  It is really a bit of  sophistry to say that God may speak clearly, but man introduces "static"; therefore, the message gets distorted.  This is simply another way of saying, "God did not really mean that, so man must have distorted the message (either deliberately or due to static)."
               Undoubtedly several passages of  the Bible could be cited in regard to this idea, but Numbers 23:19 expresses it well, "God is not a man, that He should lie; neither the son of  man, that He should repent; hath He said, and shall He not do it? or hath He spoken , and shall He not make it good?"  If  this were not so, we could not rely upon anything God said.  
          As to the execution of  His judgment, God is equally true.  He said He would judge mankind for sin, and He will. Because God cannot lie, one can have confidence in the promises of  God.

     c. Will.  The third aspect of  personality (or personhood) is will which determines the direction of  action bringing plans which the intellect has formulated to rational ends.  As to the person of  God, will is in perfection, and it is both free and omnipotent.
          1) Freedom.  God's will is  free to act in accordance  to His wisdom  and righteousness.  There are two aspects to this freedom on the part of  God.  One has to do with His decrees (which we will consider later), and the other has to do with His precepts.  Precepts, or commands, can be reject by men as well as received.  Of  course, there is a penalty attached to the rejection of   His precepts,  just as there is a penalty attached to God's natural laws (such as gravity).  Thus, when God commands something it is always right, for it reflects His holy character.  
               Furthermore, some of  the purposes of  God which He wills are secret, but He has revealed to man what He chose to reveal to mankind.  This idea is clearly set forth in Deuteronomy 29:29--"The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law."  Though this applies primarily to the Law of  Moses, it does state a general principle.

          2) Omnipotence.  Omnipotence simply means "All-powerful."  This is the active aspect of  God's will.  This is clearly demonstrated in creation.  This power always operates in relationship to His holiness and righteousness.  Therefore, it is folly to propose the question, "Can God make a rock too big for Him to lift?"  Such would not be in accord with His righteous character.  Many are the passages that set forth this omnipotence.  Such a verse as Isaiah 40:12 shows this.  Also Genesis 18:14 clearly states, "Is anything too hard for the Lord?"  The expected answer is, of  course, "No."  
               Nowhere is that omnipotence demonstrated than in the very Word of  God itself. "For the Word of  God is quick and powerful, and sharper than any twoedged sword,  piercing even to the dividing asunder of  soul and spirit, and of  the joints and marrow, and is a discerner of  the thoughts and intents of  the heart." (Hebrews 4:12)
               Likewise, His power is seen in His saving work wrought through Christ Jesus on the cross.  Here His power to forgive is amply demonstrated.  

          Thus, His power is infinite arising as it does from infinite perfection and, therefore, inexhaustible.

2. The Constitutional Attributes.  The constitutional attributes are those attributes which are part of  His essential being and which are peculiar to the nature of God.  The word constitutional is used for the lack of  any other term.  The distinction between these and the characteristic ones is that these are solely attributes of  God, whereas the characteristic ones are true of  man to a limited extent.

     a. Simplicity.  "By this term it is indicated that the divine Being is uncompounded, incomplex, and indivisible." (Chafer, Systematic Theology, I:213).  It is opposed to matter as well as the dualism of  metaphysics.  God has not passed through some transitional states, but rather is "the same yesterday, and today, and for ever." (Hebrews 13:8--spoken of  the Lord Jesus Christ as to His eternality).  Thus, God said, "I am that I am." (Exodus 3:14)  This simplicity is not a contradiction of the Trinity.  Also, the attributes of  God are not parts of  His Being but rather set forth the aspects of  His Being.  This term emphasizes the oneness of  God.

     b. Unity.  Biblically speaking the unity of  the Godhead, closely associated with simplicity, is an essential aspect of  the divine nature.  The key passage on this truth is, of course, Deuteronomy 6:4--"The Lord our God is one Lord."  Interestingly, the word Lord is the word Jehovah (or if  you prefer, Jahweh); the word God is Elohim (a plural word); and the word one is not an absolute oneness, but is the same word as that which occurs in Genesis 2:24, "And they [the two of  them] shall be one flesh."  Several other Old Testament passages also set forth this unity.  The primary New Testament verse is 1 Corinthians 8:4, "There is none other God but one." Furthermore, most of  the creeds set forth this unity of  the Godhead (not that the creeds determine truth).  A further examination of  this truth will take place in a consideration of  the Trinity.

     c.  Infinity.  Though most of  the characteristics of  God can be stated positively, this one is negative in the sense that He is NOT  finite.  This aspect extends to all the attributes of  God in that these attributes are to an infinite degree and/or without end.  Thus, God is above all limitations of  space and time.  Likewise, He is infinite in knowledge; if  He were lacking in just one item of  knowledge, He would not be God.  Also, He is infinite in all moral qualities.

     d.  Eternity.  Eternity speaks of  God in relation to time.  Because He is the Creator of  time, He can act either within time or outside of  it.  There are various verses which speaks of  this eternity.  Eternity is used in describing eternity past and those things to come; but it is used most aptly in setting forth "the eternal God."  He is the I AM.  This has to do with His self-existence.

     e. Immutability.  This aspect of God has to do with His unchangeableness.  Psalm 102:24 -27; Isaiah 46:9, 10; Malachi 3:6 set forth this unchangeableness.  James 1:17 clearly states that "the Father of  Lights, with Whom is no variableness, neither shadow of  turning."  Immutable does not mean immobile.  This accounts for passages which state that "it repented the Lord that He had made man" (Genesis 6:6) with His unchangeableness as set forth in such verses as Numbers 23:19, "God is not a man, that He should lie; neither the son of  man, that he should repent."  As the illustration is often used, the sun that melts wax hardens clay.  The change was in the objects not the sun.  God often speaks as though He changed, whereas it was really mankind who had changed.

     f. Omnipresence.  This aspect of  God simply states that God  is everywhere simultaneously.  Of  course, this aspect is beyond human reasoning and understanding.  But the Scriptures clearly set forth this aspect while also setting forth each of the Trinity as resident in a single location at a given instant.  Since God caused space, He is not subject to it.  Thus, He can be immanent--actively involved with His creation--and yet transcendent--above and not a part of  His creation.  There are generally three arguments for the omnipresence of  God. 
          1) The perfection of  God requires His being everywhere.  If  there a place that God was not,  then the mind could think of  a being that could be everywhere.
           2) God's very nature requires Him to be everywhere.  His attributes are not restricted to any location.
          3) God did not use any agents in creation;  all creation took place at the same time (within the framework of  the six days of  creation);  thus, wherever creation took place, He was present.  
          One of  the key passages on the omnipresence is Psalm 139:7-12.  This truth is a comfort to the believer because no matter where we are God is there with us.

     g. Sovereignty.  This aspect of God is a right of  God rather than an attribute, but is rightly mentioned here.  Some have criticized this aspect as meaningless symbolism in a day when kings are rare.  However, though it may be necessary to explain the notion in modern terms, nevertheless, God is sovereign.  That is, He has absolute right over His creatures including mankind.  This is, of  course, the problem with those who are critical of  this aspect.  They do not want God to rule over them.  This is evident from Psalm 2 as well as others.  Thus, God has absolute authority which is demonstrated in at least three ways.
          1) He is the Creator, and so He has the right to dispose of  His creation as He sees fit.
         2) The redeemed are particularly under His authority due to being redeemed through the precious blood of  His Son, Jesus Christ.
          3) Finally, His authority is most over those who yield themselves willing to Him.

     The attributes of God are mutually dependent on each one and interwoven into the tapestry of  His very being.  Each of these attributes are equally important, and it is wrong to emphasis one above another.  The tendency is to emphasize the love of  God.  "Love alone is not an all-inclusive attribute, and is not, in itself, a sufficient basis for character." (Chafer, Systematic Theology, I:223)  A complete understanding of the attributes of  God will go a long ways to correcting much of  the error that existing regarding sin, salvation, and eternal life.  Great is our God and greatly to be praise!

THE DECREES OF  GOD

     One may wonder what God's decrees has to do with a study of  God as to His being.  His decrees are the plan by which God acts.  That God has a plan is plain both from reason and from the Bible itself.  The very word purpose is itself indicative of  this plan; besides that you have the words determinate counsel, foreknowledge, foreordination, and the word decree itself betokens of  a divine plan.  Well did Dr. Chafer state, "No deductions concerning God could be more dishonoring or misleading than the suppositions that He is not sovereign over His works, or that He is not working according to a plan which articulates the dictation of  infinite intelligence."  (Systematic Theology, I:225--bold type is this writer's for emphasis).  The fact that God has a plan immediately leads to the idea that He has a plan for each believer's life.  That will be discussed, of  course, later when considering the life of  the believer.
     Thus, the decrees of  God are a direct result of  God's attribute of  sovereignty.  What is in view is the divine purpose, but also the divine permission.  Two general  attitudes exist (however expressed):  1) God is not sovereign, and there exists defiance of  His holy nature over which He has no control; 2) God is sovereign, and all that is or will occur (even if  it seems to be in opposition to His will) is completely within His divine plan.
          The former we reject as neither reasonable nor Biblical.  It is unreasonable if  God is infinite in wisdom, power, and presence to think that He has no control over everything.  It is really presumptuous on the part of   mankind (for humans are the only ones that appear to be able to resist His purpose) to think that God cannot control humans.
         On top of  this is the Biblical revelation that sets forth God as having complete control of  everything.   The natural man--the unregenerated man--cannot understand the things of God for they are "foolishness" (1 Corinthians 2:14) to them.  Even the carnal believer can not really appreciate the grand truths that involve the sovereignty of  God.
         These truths are not properly a part of  the gospel message, but they are for the edifying of  the body of  Christ.

1. General considerations.  
     a. First, this writer reiterates that the decrees of God are a result of  His sovereignty.  Therefore, God has not decreed anything about Himself; He is the self-existing One, and His decrees are external to Himself even as the universe which He created. The decrees are to make possible the plan which need no alterations due to unforeseen circumstances (Of  course, the very thought of  unforeseen circumstances is foreign to God's omniscience.).
     b. Secondly, His decrees were made in eternity past to be done in the progress of  time.  Thus, God was not caught by surprise by the fall of  man.  The formulation of  the decrees, therefore, was eternal, but the realization thereof takes place in time.  A good statement of  this  is found in 1 Peter 1:20  in speaking of Christ, "Who verily was foreordained before the foundation of  the world, but was manifest in these last times for you."
     c. Thirdly, God's decrees are wise.  This follows from the fact that God has infinite wisdom.  One may not understand all that God does.  In fact, the Bible has been criticized on the basis that  certain things that God did and allowed (particularly in the Old Testament) are not worthy of  a  loving God.  However, that is like the pottery asking the potter, "Why did you make me thus?" The classical statement of  God's wisdom is in Romans 11:33, "O the depth of  the riches both of  the wisdom and knowledge of  God!  how unsearchable are His judgments, and His ways past finding out!"  One can not even begin to plunged the depths of  His wisdom.
     d. Fourthly, the decrees of  God are free.  Isaiah 40:13, 14 states this aspect.  The Godhead alone made them.  He made them in accordance to His holiness and wisdom.  No outside influence prevailed because there was none.  God was free to do as it pleased Him.  Therefore, the divine plan is perfect.
     e. Fifthly, His decrees are unconditional.  They are not dependent upon any whim or will of  man. This truth is clearly seen in regards to being born-again as set forth in John 1:13, "Which were born, not of  blood, nor of  the will of  the flesh, nor of  the will of  man, but of  God."  God in His will of  permission has allowed mankind to exercise their wills contrary to His overall plan (which allowance was part of  His plan).  Isaiah 46:10 clearly sets forth the certainty of the fulfillment of God's will as does Ephesians 1:11.  This is not to say that man does not have any free will.  This will be discussed shortly in connection with the sin question as well as in connection with election.  One must remember that humans as finite beings are dealing with infinite truth, and furthermore that God is all in all.
     f. Finally, in trying to understand the truth of  the decrees, one must be careful to comprehend the difference between decree and predestination, and predestination from election and retribution. The divine decrees is the overall plan encompassing all that was or is future (everything was future when the decrees were made).  Thus, there are no accidents with God, for such things are by God's divine purpose or by His divine permission.  Predestination is generally applied to those who have been made good through Christ but in some cases seems to apply to all creatures.  Election seems to refer only to believers, whereas retribution applies to all unsaved.  Objections to the teaching of  divine decrees is the result of the fall of  man.  In the finally analysis, one must humbly reply, "There are some things which I do not understand."

2. The basic problems.  There seems to be two problems that arise from the truth of  the divine decrees.  These undoubtedly arise because of  human limitations.
     a. The moral problem.  The presence of  sin in the universe has always caused men to stumble at the divine decrees.  It can not be said that God caused sin; nor can one say that He was caught by surprise when man sinned.  At best it can be said that God permitted sin to enter.  To question why is to question the wisdom of  God.  Suffice to say, He did allow it. The Bible does not explain the dilemmas that men observe or think.  It simply declares the truth; it is up to mankind  to believe.  Conflict of  ideas exist only in the finite mind of  man, not in the infinite wisdom of  God.
          1) The nature of  sin.  No one really comprehends the nature of  sin.  This will be more fully discussed in the division dealing with Man.  If  anything good can exist, then potentially the opposite of  good could also.  The fact that God knew ahead of  time what man would do does not of  itself make God the author of  evil.  Incidentally, this is not dualism, for both good and evil can be explained in a triune context.  The sin of  man was influenced by an outside source.  This God allowed and foresaw it all.  This, of  course, raises the question of  why God  allowed sin to enter His perfect creation.  At least three reasons have been advanced:  a) Man to be brought into a right understanding of  God had to know to some extent what God knows.  "They must recognize  the evil character of  sin." (Chafer, Systematic Theology, I:235);  b) Man could only understand the attribute of  grace if  the fall of man was permitted; c) the idea of  sin as an abstract notion could only be judged if  actualized.  These are rational  arguments, but nevertheless Biblical sound.
              2) The permission of  sin.  God in His decrees permitted evil, for His own purposes.  We need not question why He did.  The fact is that evil does exist, and God is not the author of  evil. (James 1:13 suggests this as does His attribute of holiness).  Chafer clearly presents the matter when he stated, "God determines not to hinder the course of  action which His creatures pursue; but He does determine to regulate and control the bounds and the results of  such actions." (Ibid., I:236--Italics are this writer's.)  In the fall God did not say He was partly to blame for Adam's sin.  His permissive will allowed it, but the action was Adam's alone.  Likewise, no one can blame God or any other being for their decisions; man alone is to blame for wrong action.  Wrong action always brings results, however, which are not only unpleasant but often harmful to the one doing the wrong action.  God plainly said, "Look unto Me, and be ye saved, all the ends of  the earth; for I am God, and there is none else." (Isaiah 45:22)  If  a man fails to look, who is to be blamed?  God?  Of  course not!  Thus, when a person is tempted and yields to the temptation, he has no one to blame but himself. (Cf. James 1:13)
           One may concluded that sin is by the will of  God permitting it for reasons that He alone has, and His creatures need not question why He did what He did.
     b. The free-will problem.  This problem has also existed among both believers and nonbelievers from times past. Philosophers as well as theologians have kick this ball around from one end of  the field to the other. Two extremes (generally the extremes are wrong any way) must be avoided:  1) there is no such thing as free will; 2) there is only free will. This matter will be consider again in connection with the doctrine of  man.
          The decrees of  God does not preclude free will.  That is what some try to say.  The problem is clearly set forth by Chafer, "IF  God be sovereign and only those things occur which are determined in His decree, is there any sphere left in which the creature may exercise his own free will?  . . . could the human will ever act outside the decree of  God, and, if  it does not, is its action free?" (Ibid., I:238-9)
               First of  all, it might be said that God's decrees do not determine every detail; to say otherwise would contradict very clear portions of  God's Word.  This writer have had this discussion several times with various people, but you cannot get around the clear "whosoevers" of  Scripture.  These verses together with the statement about the manhood of  Christ as set forth in Psalm 40:6-8  and its quote in Hebrews 10:5-7 show that free will exists.
               Secondly,  the decrees of  God include the free will of  man.  That is, in some manner God has included the freedom of  man's will in the divine decrees.  It was part of  His plan.  If  this were not so, then those who accuse God of causing their sin would be right. God did not want puppets, but beings who would freely worship Him.  In the Garden of Eden, God set a tree and warn man not to partake of  it.  He warned man of  the consequences, namely, death.  Man had the freedom  to obey or  to disobey.  This writer does not know what the consequences of  Adam's obedience would have been; however, it is known what God said would be the consequences of  disobedience.  To illustrate, when a small child is warned not to touch the hot stove or they would get burnt, the child has the will to obey or not to obey.  If  they obeyed, they suffered no consequences, and they learned later in life the wisdom of  the command.  If  a child disobeyed, they suffered the consequences of  a burned finger or hand.  They were warned; they had a will to do or not to do.  This illustration, of  course, is imperfect, but it shows the point.  In like manner, God has decreed the way of  salvation; He provided the way; and He provided redemption for those who obey the gospel--that is,  believe that Jesus died for their sin on the cross and rose again for their justification. (Cf. Acts 5:32; 2 Thessalonians 1:8; Hebrews 5:9; 1 Peter 4:17; and many others).
               Finally, when man uses his free will, he is not conscious of any imposition upon him.  This writer has often used the illustration that God knows--ahead of  time--which of  two roads at a fork in the road he will take; it may well be in the realm of  His decree; but in the final analysis, he, not God, does the choosing of  which road.  This does not preclude God setting up the circumstances and conditions that will cause one to choose, but the choice is still the one's for good or ill. One can not blame God for the wrong choice.  This whole matter involves election, predestination, etc.  Nowhere is Scripture does it say anyone is predestined to salvation.  It may granted that it boils down to that, humanly speaking.  But  it does NOT say that.  We will discuss this further in the next section.  This writer conclude with Dr. John Dick's succinct statement to the objection that divine decree eliminates any human liberty:  "To this objection it is replied,  that the divine decree is extrinsic to the human mind; that it exerts no force or influence upon our faculties; and that, while it insures the fruition of  events, it leaves them to be accomplished in the exercise of  our liberty.  While it determines that some things should be brought to pass necessarily, it determines that other things should be brought to pass freely.  God has decreed, not only that men should act, but that they should act freely, and agreeably to their rational nature." (Lectures on Theology, p. 186 as cited in Chafer, Systematic Theology, I:242).

3. Predestination.  Too often predestination is thought of  in connection with salvation.  However, when one considers the Biblical passages, we find that predestination does not have anything to do directly with salvation.  Before studying the two major passages, Romans 8:29, 30 and Ephesians 1:5, one needs to understand that predestination and election are not the same thing.  That subject will be consider later.
     a. Romans 8:29, 30.  "For whom He did foreknow, He also did predestinate to be conformed to the image of  His Son, that He might be the firstborn among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called them He also justified; and whom He justified, them He also glorified."  We will not deal with all the truths in these verses; notice what these verses say about predestination.  It is being conformed to the image of  His Son.  Thus, it is conformity to Jesus Christ, not salvation that is in view.  This writer do acknowledge that  justification is spoken of  in this passage, but predestination is not unto salvation.  The order here is foreknowledge first, then predestination.  Verse 30 shows that this predestination leads to calling, and calling to justification.  Finally, justification results in glorification. Predestination is in the chain of  salvation, but it is not unto salvation.
     b. Ephesians 1:5.  "Having predestinated us unto the adoption of  children by Jesus Christ to Himself, according to the good pleasure of His will."  Here, the predestination is unto the adoption of  children.  Notice it is by Jesus Christ and it is according to the good pleasure of His will.  Again, notice that salvation is not in view.  It is worthy of  note that redemption is mentioned after predestination.  This writer is not concerned here with the so-called lapsarian (pertaining to the fall of  man) controversy.  Most of  these argument are philosophical rather than Biblical in nature.
Therefore, predestination though in the chain of  salvation is not unto salvation.  Neither does the Bible teach predestination to hell.  However, that is another matter.

4. Election.  Election is covered in the Bible under the words "elect", "chosen", and probably "called."  The passages are numerous.  Israel was chosen by God; they were and still are His elect nation.  Again, many Old Testament verses speak of  this election.  The election of  believers in this present age, which election makes the believer a part of  the body of Christ--the church, does not set aside the election of  Israel.  Those who are "called" are justified.
     One must keep in mind that God did not have to elect anyone.  His election is solely according to His own purpose and solely by His  grace. (Cf. 2 Timothy 1:9; Ephesians 1:4; and many others).  Because election is by God's own purpose, it is immutable; that is, it is unchangeable.  There are those who say that a man can change from being a believer to an unbeliever.  They cite the cases of  people who claim to have believed who later became  reprobates.  Too many verses teach the opposite.   Thus, these professed to have believed, but they did not possess salvation.
     The corollary to election is sometimes called retribution.  It is generally said that if  God elected some to salvation, he must condemn others to condemnation.  There are verses which seem to teach this.  Among them is Romans 11:7 where some are called "the election" and others are called "the rest."  Peter indicated that they "stumble at the word, being disobedient; whereunto also they were appointed" (1 Peter 2:8).  In both these passages as well as the others, it was their unbelief, their disobedience to the truth, that condemned them, not God.  The same can be said in the case of  Pharaoh; it is said that God hardened his heart; but it also said  that he hardened his own heart.  Thus, it is unbelief that sends a person to hell, not God.  To illustrate, suppose someone developed a medicine for an incurable disease.  An individual has that disease.  The cure is offered.  The offer is refused.  The individual dies.  Did the developer of  the medicine cause the individual's death?  Certainly not!  Likewise, disobeying (i. e., not believing) the gospel is what sends a person to hell.

5. Objections to this doctrine.  Doubtlessly there has arisen many objections to the doctrine of  divine decrees.  What the objections boil down to is the fact that in our fallen state we can not really understand the decrees of  God.  Therefore, it behooves men to believe and stop speculating.  The objections fall into two classes: 1) those involving the morality of  God, and 2) those involving morality of  man.  Here, we are concerned with the former.
     a. God's justice.  The argument is that divine decree, particularly predestination, makes God a respecter of  persons. This is not so because none deserve salvation, and predestination is not unto salvation.  Those who have been saved have been saved without any merit on their part. God acts sovereignly in grace and not judgingly.  Furthermore, this is a questioning on the part of  puny man of  God's justice.
     b. God's love.  If  God loves everyone, then He can not reprobate any.  Not only is this idea totally foreign to the Bible, it really dishonors God.  The crux of  the matter is, that though God loves everyone, not everyone receives that divine love. "For God so loved the world [that includes everyone], that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." (John 3:16--bold type for emphasis).  God loved everyone; and because He did, He gave His only begotten Son.  However, the verse continues with the word, "whosoever"; either you are a whosoever that believes, or you are a whosoever that does not believe.  If you believe you have everlasting life; if  you do not believe, you perish.  Also see John 3:36.
     c. Man's sin predetermined.  Some have argued that the divine decree, and particular predestination, predetermines that men would sin.  Of  course, such an idea is revolting to the believer.  First of  all, it has already been shown that predestination has nothing to do directly with salvation.  Secondly, the argument God has preordained all things means that God promoted sin is patently false.  Man sins because of  unbelief, not because God predetermined it.  Even such a statement shows man's unbelief.  Acts 2:23 shows the harmony between human sin and God's foreordination.
     d. The means to its end.  Some object to the divine decree saying that God by election must save the elect whether or not they conform themselves to it or not.  However, if  God does the calling to justify the elect, then He will make the call effective.  That call includes the free response of  the one called.  Here again we have the harmonization (on God's part, not necessarily in man's mind) God's decree and man's free will.
     e. The preaching of  the gospel. In regards to the presentation of  the gospel, it is objected that such preaching is unnecessary to the elect; that it is useless to the nonelect; and it is insincere to preach the gospel to the nonelect.  In other words, there is no sense in gospel preaching in the light of  the divine decree.  The first point was answered just previously. The second point is answered by the fact that no one knows who are the elect and who are not.  When one believes and accepts the gospel, he shows that he is one of  the elect.  The last point is answered by the fact that part of  the sin of  the unsaved is  rejection of  Christ.  Here again, it is unbelief  that come up with these notions.
     f. As to fatalism.  By fatalism is the thought that God has so predetermined things that no human choice is possible. This idea generally prevails when God's sovereignty is emphasized to the minimizing of  man's free will.  This writer has often used the illustration of  a man coming to a fork in the road.  God does not predetermine which fork he will take, although God knows ahead of  time which he will take.  The man freely chooses which way.  Likewise, although God elects some to salvation, man nevertheless freely chooses to believe.  Otherwise, such words as "whosoever" would have no meaning.  Neither would the word "believe" have any real meaning apart from man's free will.  Some how and in some way, God has decreed and yet allowed man to exercise his free will.
     g. Regarding human suffering.  This argument against the divine decree says a loving God would not allow suffering and death.  First of  all this questions God's wisdom and goodness.  Secondly, it ignores the awful consequences of  sin. Suffering and death are the result of  sin.  God warned man  that he would surely die if  he partook of  the tree of  the knowledge of  good and evil (Genesis 2:17).  He further stated that man would suffer (Genesis 3:17-19).  So, it is sin, not God, that is the cause of  suffering and death.  But you say, "God caused sin."  No, a thousand times, no!  God set up a condition  as to whether man would freely (free-will) obey Him or not, but He did not cause man to sin.  Man did this of  his own free will.  As to the saint, the believer has a disciplining effect (Cf. Hebrews 12:4-11).
     Therefore, in the final analysis all objections to the divine decree (and predestination in particular--which really has nothing to do with salvation) are due to human philosophical reasoning and unbelief and not from a Biblical basis.

     There are other aspects of  the divine decree that could be covered which are chiefly the outworking of  the doctrine in relation to other truths.  In the final analysis man's mind is too finite to grasp the full import and purpose of  the divine decree.  The decree is in keeping with the nature of  God, and it in no way jeopardizes man's free will.  The Bible teaches both; therefore, this writer must believe both whether or not he can with his finite mind reconcile them or not.               

THE NAMES OF  GOD

        The names of  God are instructive in knowing Who God is.  God has revealed Himself through  the use of  names as well as His works.  It is, therefore, profitable to consider those names.  These names will be consider first in the light of  the Old Testament and then the names of  God in the New Testament.

The Old Testament Names of  God.  In general the names of  God in the Old Testament can be classified in groups.

     1. The primary names.  The primary names of  God are Jehovah (or if  you prefer, Jahweh), Elohim, and Adonai.  Each will be consider briefly in turn.
          a. JEHOVAH.  The equivalent of  this name in the A. V. as LORD and sometimes GOD. Its original pronunciation is largely lost due to the excessive reverence the Jews placed on this name.
               Sometimes the shorten form Jah is used, particularly in the Psalms.  This occurs most frequently in the word hallelujah.
               As to the occurrence of  the name prior Exodus 6:3--"And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them."--the simplest explanation (which is often the best) is that the early patriarchs used the name Jehovah but did not know its meaning.  To Moses was revealed the meaning of  this name as the self-existing One, namely, "I AM THAT I AM."
               This name is used in the relationship of  God with man especially in the redemptive aspects.  This name sets forth the eternality of  God.
               In the New Testament Jesus identified Himself with the I AM of  the Old Testament.  The Jews understood this identification, for when Jesus said, "Before Abraham was [past tense], I am [present tense]", they attempted to stone Him.
               The verses are too numerous to cite the verses involved, but you can study it for yourself keeping in mind that Jehovah is rendered as "Lord" all in capitals.
          b. ELOHIM.  The word Elohim (a plural word) is the general word for God and refers to the true and living God when the verb is singular.  It also appears  in the singular form of  El or Eloah--which appears primarily in poetic sections.
               The derivation of  the word is probably from two roots, the one meaning "the strong One" and the other meaning "fear."  Both derivations are legitimate,  and there is no reason why  it can not be so derived.  After all, God (Elohim) is the strong One Who needs to be feared.  On the page devoted to the Trinity the use of  this name is dealt with as setting forth the Trinity.
              This has been the general understanding of the word until recent times when there has been attempts to make it mean "infinite fulness" or "intensive plural" or "plural of  majesty."  The Bible puts the lie to these notions right at the beginning.  Genesis 1:1 starts with Elohim with the singular verb for create; then in Genesis 1:26, 27 it is used with personal pronouns "us" and "he."  Elohim is thus a personal Being, and His name clearly shows it.  There are several instances where the word elohim has been used for single individuals such as a judge.  This has been used to lessen the triune nature of  God.  It seems to this writer that the evidence for the Trinity is overwhelming apart from these incidences.  It may be that this was done to indicate that the judge was in Elohim's stead in the judging.
          c. ADONAI.  The name Adonai and its shorten form, Adon, speaks of the sovereignty of  God.  Its primary meaning is "Master.  It sets forth the Master's right to obedience on the part of  His servants, and the right of  the servant to receive direction from the Master.  Thus, we find that service is in view in this word.
            Interestly, there are only three primary names for God.

     2. The compound names.  The compound names are first of  all a compounding of  the primary names.  Jehovah is compound with Elohim and translated in the A. V. as LORD God.   It is also compounded with Adonai and rendered in the A. V. as LORD GOD.  The other compounding of  Jehovah is with the word Sabaoth and is in the A. V. as LORD  of hosts. The name Elohim is compounded using the shorten form El.  It appears in El Shaddai and rendered "Almighty God." It is found in El Elyon and appears in the A. V. as "Most High" or "most high God."  Finally, it is compounded as El Olam and translated "everlasting God."  (Notice that there are three compounding with Jehovah and three compounding with Elohim.).
          Seven interesting compounds of Jehovah are found:  Jehovah-jireh--"the LORD will provide"; Jehovah-rapha--"The LORD that healeth"; Jehovah-nissi--"The LORD our banner"; Jehovah-shalom--"The LORD our peace"; Jehovah-raah--"The LORD my shepherd"; Jehovah-tsidkenu--"The LORD our righteousness"; and Jehovah-shammah--"The LORD is there."  The number "seven" speaks of perfection.
               There are several metaphorical names in the Old Testament for God such as King, Lawgiver, Judge, Rock, Fortress, Tower, Deliverer, Shepherd, Husband, Husbandman, and Father.  Each of  these names are descriptive of  what God is like.

The New Testament Names of  God.  The New Testament names for God are fewer and center largely around the three Persons of the Godhead.  The primary name for God is Theos.  In a few instances (such as in Romans 1:20), Theistes is used and rendered "Godhead."

     1. Names of  God the Father.  Obviously, God the Father is call "Father."  This is His primary name.  There are several compounds with that name:  "God and Father of  our Lord Jesus Christ"; "the Father of  Mercies"; "Abba [Papa], Father"; "Heavenly Father"; "Holy Father" [what a travesty for a mere man to use this title];  "Father of  Spirits"; "Father of Glory"; "Father of  Lights"; and "Righteous Father."  The particular references can be obtained by any good concordance.

     2. Names of  God the Son.  Obviously, God's Son's primary name is "Son."  His full title is "Lord Jesus Christ."  Lord speaks of  His Deity; Jesus, of  His humanity; and Christ, of His threefold office of  Prophet, Priest, and King.  The latter term, Christ, is the Greek equivalent of  the Messiah of  the Old Testament.  There are nearly 300 titles referring to the Lord Jesus, and each usage is in line with the divine purpose.

     3. Names of  God the Spirit.  The primary name of  God the Spirit is the "Holy Spirit.  He is also known as "The Spirit of  God" and "The Spirit of  Christ."  There are about 20 designations for the Holy Spirit.  Here again, a good concordance will be useful in finding them.  More of  this will be discussed under The Person and Deity of  the Holy Spirit.

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