A Summary of Christian Doctrine
Part II: The Doctrine of God and Creation
一、神的本質
1. 對神的知識
有人以幾種根據來否定認識神的可能性。雖然人實在永遠不能完全認識神，但並非指人一點也不能認識神。人可以認識神的一部分，雖然如此，這知識仍是真實的。人可以認識神是因為神啟示了祂自己。單靠人自己的尋索，人永不能發現或認識神。
我們對神的知識是兩方面的。人對神有一種天生的知識，這並不單指人是按神的形像造的，所以自然地能夠認識祂；這也並不表示人于出生時便帶著一種對神的知識到世上。這乃是說在正常的情況下，一種對神的認識會自然地在人身上建立起來，這種知識當然只是十分一般性。
除了這種天生的對神的知識之外，人可以藉著對神的一般性和特殊啟示的學習，獲得對神的知識。當然要獲得這知識，人是需要盡上本分，這是人自覺和鍥而不捨地追求知識的結果，因為人生來就有認識神的本能，所以可以獲得這知識，同時也使人得到超過天生的對神的知識。
2. 從特殊啟示所獲得的對神的知識
如果要對神下一個定義，實在沒有什麼可能，但卻可以對祂作一般性的描述。也許對祂最好的描述就是：一個無限完全的靈。這個形容包含下列幾種要素：
a. 神是靈
聖經中沒有給神下一個定義。耶穌對撒瑪利亞婦人所說的話，相信是最接近的描述：「神是靈」，意思是指神本質上是靈。所有對靈的完全意念所包含的性質，都可以在神身上找到。祂是個靈的事實，否定了神有身體而能被肉眼所見的說法。
b. 神是有位格的
神是靈這個事實也牽涉到祂的位格。靈是有思想和道德性的。當我們說神有位格，意指祂是有理智的，可以決定祂的生命方式。現今很多人否定神的位格，而只認為祂是一種沒有位格的力量或能量。無論如何，聖經中的神是一位有位格的神，是人可以與之交談的，是人可以信賴的，祂也可以進入人的經歷中，在困難時幫助人，也使人的心充滿歡欣喜樂。再者，祂在耶穌基督身上以人身來啟示祂自己。
c. 神是無限完全的
神的無限完全使祂與一切受造物有別，祂的存在和美德是完全和不受限制的。祂不但是無限的，祂的道德性的完全和尊榮也遠超過一切受造物。在以色列人過紅海後，他們這樣歌頌神的偉大：「耶和華啊，眾神之中，誰能像你。誰能像你，至聖至榮，可頌可畏，施行奇事。」（出十五11）。現代有些哲學家說神是：有限的、在發展中的、在掙扎中的、在痛苦中的、與人分享祂的失敗和勝利的。
d. 神和祂的完全是一體的
純一是神的基本特性之一。意思是神並非由幾種不同的部分構成，祂的本體和屬性是一體的。可以說神的完全就是神自己，正如祂向人所啟示的，這一切都是神本體的無數次彰顯。聖經說神是真理、生命、光、愛、公義等等。
經文背誦
(1) 神是可以認識的
約壹五20——「我們知道，上帝的兒子已經來了，並且賜給我們悟性，使我們能認識那位真實者，我們也在那位真實者裏面，就是在祂兒子耶穌基督裏面。這是真神，也是永生。」
約十七3——「認識你是獨一的真神，並且認識你所差來的耶穌基督，這就是永生。」
(2) 神是個靈
約四24——「上帝是靈，敬拜祂的必須用心靈按真理敬拜祂。」
提前六16——「只有祂永遠不死、住在不能接近的光裏，沒有人見過祂，人也不能看見祂。」
(3) 神是有位格的
瑪二10——「我們豈不都是一位父嗎？豈不是一位神所造的嗎？」
約十四9——「那看見了我的就是看見了父；你怎麼說『將父顯示給我們』呢？」
(4) 神是無限完全的
出十五11——「耶和華啊，眾神之中，誰能像你？誰能像你至聖至榮，可頌可畏，施行奇事？」
詩一四七5——「我們的主為大，最有能力；祂的智慧無法測度。」
討論問題
(1) 下列經文不是提到我們不能認識神嗎？
伯十一7，廿六14，卅六26
(2) 假若神是個靈，沒有身體，你怎樣解釋下列的經文？
詩四6，十七2，十八6、8、9，卅一5、四十四3、四十七8，四十八10等等
(3) 下列的經文怎樣證實神的位格？
創一1；申一34、35；王上八23-26；伯卅八1；詩廿一7，五十6，一○三3-5；太五9；羅十二1
複習問題
(1) 何以說神是可認識的？又何以說神是不能認識的？
(2) 「天生的」和「獲得的」兩種對神的認識有何分別？
(3) 給神下定義可能嗎？你怎樣描述神呢？
(4) 神是個靈牽涉什麼？
(5) 神有位格是什麼意思？
(6) 我們有什麼證明說神是有位格的？
(7) 神的無限是什麼意思？
(8) 神的本體和祂的完全有何關係？
二、神的名稱
當神給人或物起名時，這些名字都是有意義的，同時使人更深入瞭解那人或物的本質。神給自己起的名也是這樣。有時聖經提及神的名稱是單數的，那是一般性的指神的彰顯，特別是與祂的子民有關（出廿7；詩一一三3），或代表神本身（箴十八10；賽五十10），神的名稱也分成幾種特別的名稱，表達出祂多方面的本質，這些名稱不是由人發明的，而是神自己定的。
1. 舊約中神的名稱
一些舊約的名稱指神是至高者，’El和’Elohim指神是剛強和有能力的，也是可敬畏的；而’Elyon指出至高者尊貴的本質，是人尊奉和敬拜的對象；另有一個名稱’Adonai通常譯作「主」，是人類的主宰和管治者；還有一些名稱表示神與受造物朋友關係的事實，其中之一，常用于族長時期，就是Shaddai或’El-Shaddai，強調神的偉大，是祂子民得安慰和蒙恩的根源，它指出神管理大自然的力量，使之完成祂的目的。神最偉大的名稱，也是猶太人常看為神聖的，就是「耶和華」（Yahweh），它的來源和意義可參：出三14、15，它顯示神永遠是一樣的，特別在祂的應許上常是忠實的，它常以一個更完整的名稱出現：「萬軍之耶和華」，這顯示耶和華是榮耀的君王，被眾天軍所環繞。
2. 新約中神的名稱
新約的名稱不過是舊約名稱的希臘字，下列是幾個值得注意的名稱：
a. Theos
這就是「神」，是在新約中最常見的名稱，它經常帶著一個屬格，如「我的神」、「你的神」、「我們的神」、「你們的神」。在基督裏，神是祂每一個兒女的神。這個人性的名稱取代了舊約中常用的民族性的名稱「以色列的神」。
b. Kurios
這就是「主」，不但用於神身上，也用於基督身上。它取代了’Adonai和耶和華兩個名稱，它的意義相當於’Adonai。它指出神是萬物，特別是祂的子民的主宰和管治者。
c. Pater
有人說這是新約中一個新的名稱，其實並不正確，因「父」這名稱也曾在舊約中出現，表示神和以色列人的特殊關係（申卅二6；賽六十三16）。在新約中，它比較個人性，指出神是所有信徒之父。有時它指出神是萬物的創造者（林前八6；弗三14；來十二9；雅一18），有時也指出是三一神的第一位：基督的父（約十四11，十七1）。
經文背誦
(1) 一般性的神的名稱
出廿7——「不可妄稱耶和華你神的名；因為妄稱耶和華名的，耶和華必不以他為無罪。」
詩八1——「耶和華我們的主啊，你的名在全地何其美！你將你的榮耀彰顯於天。」
(2) 特別的名稱
創一1——「起初，神（Elohim）創造天地。」
出六3——「我從前向亞伯拉罕、以撒、雅各顯現為全能的神（El Shaddai）；至於我名耶和華，他們未曾知道。」
詩八十六8——「主啊（Adonai），諸神之中沒有可比你的；你的作為也無可比。」
瑪三6——「因我耶和華是不改變的，所以你們雅各之子沒有滅亡。」
太六9——「我們在天上的父：願你的名被尊為聖。」
啟四8——「聖哉！聖哉！聖哉！主（Kurios）、全能的上帝、昔在、今在、以後永在的那一位。」
討論問題
(1) 出三13-16顯示耶和華這個名稱有什麼意義？
(2) 在族長時期有什麼常見的名稱？
創十七1，廿八3，卅五11，四十三14，四十八3，四十九25；出六3
(3) 你可以提出一些神的名稱瑪？
賽四十三3、15，四十四6；摩四13；路一78；林後一3，十一31；雅一17；來十二9；啟一8、17
複習問題
(1) 當聖經用單數來提到神的名稱時，有什麼意義？
(2) 神的特別名稱是否出於人？
(3) 在舊約中我們可以分別出哪兩種名稱？
(4) 下列名稱有何意義：’Elohim，耶和華，’Adonai，’El-Shaddai，Kurios？
(5) 在舊約中，「父」的名稱曾否應用於神身上？
(6) 「父」這名稱在新舊約中有何不同的意義？
三、神的屬性
神不單藉著祂的名稱啟示自己，也藉著祂的屬性啟示自己，那就是神本體的完全。通常我們是分為不能傳達的和可傳達的兩類屬性，前者是受造物所沒有的，後者則可見於受造物。
1. 不能傳達的屬性
這些屬性強調了神和受造物的絕對分別，包括下列幾項：
a. 神的自存
自存的意思是神不像人一般，需要倚靠一些外在的事物方能存活。神可以獨立自存，祂的本體、美德和行動都是獨立的；祂又使受造物倚靠祂，耶和華這名稱也包涵了這個意思。下列經文也有提及：詩卅三11，一一五3；賽四十18及以下各節：但四35；約五26；羅十一33-36；徒十七25；啟四11。
b. 神的不變
聖經說神是不改變的，祂的本體和完全，祂的旨意和應許，都是永遠不變的（民廿三19；詩卅三11，一○二27；瑪三6；來六17；雅一17），這並不是說神不會移動，聖經提到神的來和往，隱藏和顯明自己，也說到祂後悔，但明顯地這只不過是人描述神的一種方法而已（出卅二14；拿三10），其實是表示人和神關係的改變。
c. 神的無限
這個意思是神不受任何限制，我們可以從多方面描述祂的無限：祂的本體，是絕對的完全；祂的知識和智慧是無限的；祂的良善和慈愛、祂的公義和聖經都是無限的（伯十一7-10；詩一四五3）。在時間方面，祂是永恆的，聖經常提到神是永遠的（詩九十2，一○二12），其實意思是說祂是超越時間的，因此不受時間限制。在神看來，沒有過去或將來，只有一個永恆的現在。在空間方面，祂是無所不在的，祂存在於每一個地方，與祂所有的受造物同在，充滿每一個空間，卻不受空間所規限（王上八27；詩一三九7-10；賽六十六1；耶廿三23、24；徒十七27、28）。
d. 神的純一
神的純一意即祂並非由不同的部分構成，例如人的靈魂和身體。因此神是不能分開的。神的三位並非構成神本體的不同部分，三位中任何的一位都是完整的本體。我們可以說神和祂的屬性是一體的，祂是生命、光、愛、公義、真理等等。
2. 可傳達的屬性
我們可以從人身上找出這些相類似的屬性，但要記著，我們在人身上所見的只是有限的、不完全的，神的屬性卻是無限的、完全的。
a. 神的知識
由於神的完全，祂（只有祂）可以完全地認識祂自己和萬事，神本身自有這種知識，而不是從他處獲得的。這知識在祂的思想中是經常完備和存在的，由於祂認識一切，所以被稱為全知，祂知道過去、現在和將來的一切事，不但認識所有真實存在之事，也認識那些可能存在之事（王上八29；詩一三九1-16；賽四十六10；結十一5；徒十五18；約廿一17；來四13）。
b. 神的智慧
神的智慧是祂的知識的一個方面。神在訂立祂的美旨和安排完成祂的美旨的妙策等事上，顯出了這智慧的美德。祂為萬物所定的最終美旨就是分享祂的榮耀（羅十一33；林前二7；弗一6、12、14；西一16）。
c. 神的良善
神是良善的，祂是完全聖潔的。但這良善並非如我們想像的。這是屬天的良善，藉著對人所施的仁慈表達出來。神完全的良善使祂仁慈和慷慨地對待所有的受造物。聖經中曾多次論及這屬性：詩卅六6，一○四21，一四五8、9、16；太五45；徒十四17。
d. 神的愛
神的愛通常被稱為神的屬性中最主要的一種，但其實神其他的完全也是同樣重要的。由於神的愛，祂喜悅自己的完全和人類——祂形像的反照。我們可以從不同的角度來看神的愛。神不能測度的愛在赦免罪惡的事上顯露出來，此稱為恩典（弗一6-7，二7-9；多二11）；祂的愛除去因罪而來的愁煩，此稱為憐憫（路一54、72、78；羅十五9，九16、18；弗二4）；祂的愛忍耐不聽祂的教訓及警告的罪人，此稱為寬容（羅二4，九22；彼前三20，彼後三15）。
e. 神的聖潔
神的聖潔是祂所有屬天的完全中的首要者，使祂與受造物有絕對的分別，也使祂受到無限的尊敬，遠超過一切（出十五11；賽五十七15）。其次，此亦顯示祂沒有失德和罪惡，祂在道德上是完全的。在聖潔的神面前，人深切地認識自己的罪（伯卅四10；賽六5；哈一13）。
f. 神的公義
神的公義維持了祂的聖潔，除去一切破壞祂聖潔的事情。因著祂的公義，祂維持了管治這世界的道德，施行公平的法律，賞賜服從的，懲罰不服從的（詩九十九4；賽卅三22；羅一32）。神的公義一方面施予賞賜，此即酬報的公義；另一方面也施行審判，此即懲報的公義。前者顯示了祂的愛，後者顯示了祂的忿怒。
g. 神的真實
由於這完全的屬性，所以神的本體，祂的啟示，祂和祂子民的關係，都是真實的。祂是真神，遠勝過一切的偶像。認識事物的真相，祂信實地應驗了祂的應許。因此，神的真實也可稱為神的信實（民廿三19；林前一9；提後二13；來十23）。
h. 神的主權
這可從兩方面來解釋：祂的旨意和祂的權能。聖經中說神的旨意是萬物最後的因（弗一11；啟四11）。根據申廿九29我們通常把神的旨意分為隱秘的和顯明的兩種。前者是指神的意願，隱藏在神裏面，只能從它的結果方能知道；後者是指祂的訓令，在律法和福音上顯明出來。神對祂的受造物的旨意是不受約束的（伯十一10，卅三13；詩一一五3；箴廿一1；太廿15；羅九15-18；啟四11）。人的罪行也在神的旨意管理之下（創五十20；徒二23）。執行祂旨意的能力稱為祂的全能，神的全能並非表示祂可以做任何事，聖經中提及一些神不可以作的事，祂不可以說謊、犯罪、否定祂自己（民廿三19；撒上十五29；提後二13；來六18；雅一13、17）。神的全能意即在祂決定去完成的事上，只要祂定意，就可以完成一切的事。若是祂願意，祂可以作更多的事（創十八14；耶卅二27；亞八6；太三9，廿六53）。
經文背誦
(1) 神的自存
約五26——「就如父是生命的源頭，照樣他也使子成為生命的源頭。」
(2) 神的不變
瑪三6——「因我耶和華是不改變的，所以你們雅各之子沒有滅亡。」
雅一17——「各樣美好的賞賜，各樣完備的恩賜，都是從上面、從眾光之父降下來的，他本身並沒有改變，也沒有轉動的影子。」
(3) 神的永恆
詩九十2——「諸山未曾生出，地與世界你未曾造成，從亙古到永遠，你是神。」
詩一○二27——惟有你永不改變；你的年數沒有窮盡。」
(4) 神的無所不在
詩一三九7-10——「我往那裏去躲避你的靈？我往那裏逃、躲避你的面？ 我若升到天上，你在那裏；我若在陰間下榻，你也在那裏。我若展開清晨的翅膀，飛到海極居住， 就是在那裏，你的手必引導我；你的右手也必扶持我。
耶廿三23、24——「耶和華說：『我豈為近處的神呢？不也為遠處的神嗎？』耶和華說：『人豈能在隱密處藏身，使我看不見他呢？』耶和華說：『我豈不充滿天地嗎？』」
(5) 神的全知
約廿一17——「彼得對耶穌說∶『主啊，你是無所不知的，你知道我愛你。』」
來四13——「被造的在上帝面前沒有一樣不是顯明的，萬有在祂的眼前都是赤露敞開的；我們必須向祂交帳。」
(6) 神的智慧
詩一○四24——「耶和華啊，你所造的何其多！都是你用智慧造成的；遍地滿了你的豐富。」
但二20、21——「但以理說：『神的名是應當稱頌的！從亙古直到永遠，因為智慧能力都屬乎他。他……將智慧賜與智慧人，將知識賜與聰明人。』」
(7) 神的良善
詩八十六5——「主啊，你本為良善，樂意饒恕人，有豐盛的慈愛賜給凡求告你的人。」
詩一一八29——「你們要稱謝耶和華，因祂本為善；祂的慈愛永遠長存！」
(8) 神的愛
約三16——「上帝愛世人，甚至把祂的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。」
約壹四8——「不愛人的，就不認識上帝，因為上帝就是愛。」
(9) 神的恩典
尼九17——「但你是樂意饒恕人，有恩典，有憐憫，不輕易發怒，有豐盛慈愛的神，並不丟棄他們。」
羅三24——「但他們卻因著 神的恩典，藉著在基督耶穌裏的救贖，就白白的稱義。」
(10) 神的憐憫
羅九18——「這樣看來，祂願意憐憫誰就憐憫誰，願意誰剛硬就使誰剛硬。」
弗二4、5——「然而上帝滿有憐憫，因著祂愛我們的大愛，就在我們因過犯死了的時候，使我們與基督一同活過來。」
(11) 神的寬容
民十四18——「耶和華不輕易發怒，並有豐盛的慈愛，赦免罪孽和過犯；萬不以有罪的為無罪，必追討他的罪，自父及子，直到三、四代。』
羅二4——還是你藐視上帝豐富的恩慈、寬容和忍耐，不曉得祂的恩慈是要領你悔改的嗎？」
(12) 神的聖潔
出十五11——「耶和華啊，眾神之中，誰能像你？誰能像你至聖至榮，可頌可畏，施行奇事？」
賽六3——「聖哉！聖哉！聖哉！萬軍之耶和華；祂的榮光充滿全地！」
(13) 神的公義
詩八十九14——「公義和公平是你寶座的根基；慈愛和誠實行在你前面。」
詩一四五17——「耶和華在他一切所行的，無不公義；在他一切所做的都有慈愛。」
彼前一17——「你們既稱那不偏待人、按各人行為審判的主為父，就當存敬畏的心，過你們寄居的日子。」
(14) 神的主權
弗一11——「那憑著自己旨意所計劃而行萬事的，按著他預先所安排的，預定我們在基督裏得基業。」
啟四11——「主、我們的上帝，你是配得榮耀、尊貴、權能的，因為你創造了萬有，萬有都是因著你的旨意而存在，而被造的。」
(15) 神的真實或信實
民廿三19——「神非人，必不至說謊，也非人子，必不至後悔。祂說話豈不照著行呢？祂發言豈不要成就呢？」
提後二13—— 「我們縱然不信，祂仍然是信實的，因為祂不能否定自己。」
(16) 神隱藏的和顯明的旨意
申廿九29——「隱秘的事是屬耶和華我們神的；惟有明顯的事是永遠屬我們和我們子孫的，好叫我們遵行這律法上的一切話。」
(17) 神的全能
伯四十二2——「我知道，你萬事都能做；你的旨意不能攔阻。」
太十九26——「在上帝卻凡事都能。」
路一37——「因為在上帝沒有一件事是不可能的。」
討論問題
(1) 列出聖潔提到神和祂的屬性是同一的地方。
耶廿三6；來十二29；約壹一5，四16
(2) 神如何能同時公義地和恩慈地對待罪人？
亞九9；羅三24-26
(3) 從聖經中證明神的預知，包括有條件的事件。
撒上廿三10-13；王下十三19；詩八十一13-15，四十八18；耶卅八17-20；結三6；太十一21
複習問題
(1) 神的屬性可以分為幾類？
(2) 各類的屬性包括了什麼？
(3) 何謂神的自存？
(4) 何謂神的不變？
(5) 我們怎樣解釋聖經中清楚地說到神也會改變的事實？
(6) 何謂神的永恆和無所不在？
(7) 何謂神的純一，我們怎樣證實它？
(8) 神的知識的本質和範圍是什麼？
(9) 祂的智慧和祂的知識有何關係？
(10) 何謂神的良善？有其他字詞代替嗎？
(11) 我們應否說神的愛較其他的屬性更為重要？
(12) 我們怎樣分辨神的恩典、憐憫和寬容？
(13) 何謂神的聖潔？
(14) 神在什麼地方顯示祂的公義？
(15) 神的真實包括什麼？
(16) 神的旨意有什麼類別？
(17) 神的隱秘的和顯明的旨意有衝突嗎？
(18) 神的全能是否表示祂可以做任何事呢？
四、三位一體
1. 教義的陳述
根據聖經，神只有一位，卻有三個位格：父、子、聖靈。此並非通常所指的三個人。他們並非三個獨立的個體，卻是神的本體的三個形像。他們的本質使他們有個人的關係：父可以對子講話，反之亦然；他們兩位都可以差派聖靈。三位一體的奧秘就是每一個位格都擁有完全的神的本質，此本質只存在於三個位格之內。此三個位格在本體上並沒有等級之分。雖然可以說在次序上，父是首先的，子是其次，聖靈居第三。此次序亦可見之於他們的工作上。
2. 三位一體的聖經根據
舊約中曾顯示神不只一個位格。神提及自己時常用眾數（創一26，十一7），耶和華的使者也代表了神的一個位格（創十六7-13，十八1-21，十九1-22），聖靈也顯明是另一個位格（賽四十八16，六十三10）。再者，在一些經文中，彌賽亞曾提到另外的兩個位格（賽四十八16，六十一1，六十三9、10）。
由於啟示的演進，新約中有更清楚的證據，最有力的證據是在救贖的事實上，父差派子到世上來，子又差遣聖靈。再者，有幾處經文明顯地提到三個位格，如大使命（太廿八19）、使徒的祝福（林後十三14）、再參：路一35，三21、22；林前十二4-6；彼前一2。
宗教改革時，此教義曾遭蘇西尼派（Socinians）所否定，現在亦為神體一位論者（Unitarians）和現代派所反對，他們認為三位一體的意思就是：父、耶穌這個人和一種屬靈的影響力，就是神的靈。
3. 父
「父」此名稱在聖經中常用以指三一神，萬物的創造者（林前八6；來十二9；雅一17），以色列人的父（申卅二6；賽六十三16），信徒的父（太五45，六6、9、14；羅八15）；更深入的意義，是指三一神的第一位，表示祂與第二位的關係（約一14、18，八54，十四12、13）。這就是父系的根源。世上所有的父系都不過是一個微弱的反影。父的特徵就是子在永恆以前從父而生。父的工作是計劃救贖的工作、創造的工作、和照管的工作，在救贖的計劃中代表了三一神。
4. 子
三一神的第二位被稱為「子」或「神的兒子」。祂這名稱，不單是指父的獨生子（約一14、18，三16、18；加四4），也是指神所揀選的彌賽亞（太八29，廿六63；約一49，十一27），同時也是指祂藉著聖靈的工作而降生（路一32、35）。祂的特徵是在永恆之前出於父（詩二7；徒十三33；來一5）。由於這永恆的生，在三一神中，父是子的位格存在的因。子的工作就是作中保，在創造的工作中作中間人（約一3、10；來一2、3），在救贖的工作中也作中間人（弗一3-14）。
5. 聖靈
雖然蘇西尼派、神體一位論者和現代派認為聖靈只是神的一種能力或影響力，但在聖經的記載中，很清楚地顯示聖靈是有位格的（約十四16、17、26，十五26，十六7-15，羅八26），祂有智慧（約十四26）、感覺（賽六十三10；弗四30）和意志（徒十六7；林前十二11）。聖經中提及祂說話、尋找、作證、命令、啟示、爭鬥和代求。再者，祂和祂的能力是很清楚的分開（路一35，四14；徒十38；林前二4）。祂的特徵是由父和子所差來的（約十四26，十五26，十六7；羅八9[上帝的靈=基督的靈]；加四6）。祂的工作一般來說是使創造和救贖的工作完成（創一3；伯廿六13；路一35；約三34；林前十二4-11；弗二22）。
經文背誦
(1) 三位一體
賽六十一1——「主耶和華的靈在我身上。」參路四17、18。
太廿八19——「所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名給他們施洗。」
林後十三13——「願主耶穌基督的恩惠，上帝的慈愛，聖靈的契通，常與你們眾人同在。」
(2) 永恆的生
詩二7——「受膏者說：我要傳聖旨。耶和華曾對我說：你是我的兒子，我今日生你。」
約一14——「道成了肉身，住在我們中間，滿有恩典和真理。我們見過他的榮光，正是從父而來的獨生子的榮光。」
(3) 聖靈的降臨
約十五26——「我從父那裏要差來給你們的保惠師，就是從父那裏出來的真理的靈，祂來到的時候，要為我作見證。」
討論問題
(1) 一般來說稱神為父是什麼意思？
林前八6；弗三14、15；來十二9；雅一17；參民十六22
(2) 你可以證明道成肉身的子的神性麼？
約一1，二十28；腓二6；多二13；耶廿三5、6；賽九6；太一3；啟一8；西一17；約十四1；林後十三13
(3) 下列經文如何證明聖靈的位格？
創一2，六3；路十二12；約十四26，十五26，十六8；徒八29，十三2；羅八11；林前二10、11
(4) 聖靈的工作是什麼？
詩卅三6，一○四30；出廿八3；彼後一21；林前三16，十二4
複習問題
(1) 我們可否從大自然中發現三位一體的教義？
(2) 是否神有三個分開的個體？
(3) 神的三個位格是否有等級之分？
(4) 從舊約中如何證明三位一體？
(5) 三位一體最有力的證據是什麼？
(6) 新約中有什麼經文是最好的證據？
(7) 「父」這位格有什麼不同的意義？
(8) 三個位格的工作是什麼？
(9) 「子」這個位格有什麼不同的意義？
(10) 每一個位格的特徵是什麼？
(11) 我們怎樣證明聖靈的位格？
五、神的旨意
1. 神的旨意的意義
神的旨意就是祂永恆的計劃和目的。在其中祂預定了一切要發生的事。由於它涉及許多方面，所以我們通常用眾數來形容旨意，但其實只有一個旨意，包括神在創造和救贖中的一切工作，和人一切的行動，包括他們的罪行。當提到罪如何進入世界時，並不是說神要為我們的罪行負責任。祂對罪的旨意是一個准許的旨意。
a. 旨意的特徵
雖然我們常常不明白神的旨意，但神的旨意是以智慧為基礎的（弗三9-11）。它在永恆裏形成，它的意義也是永恆的（弗三11）。再者，它是有效的。一切它所包含的事一定會發生（賽四十六10）。神的計劃也是不改變的，因為祂是誠信真實的（伯廿三13、14；賽四十六10；路廿二22），它是不受任何條件限制的，它的執行並不靠賴人任何的行動，而是由它先確定了人這些行動（徒二23；弗二8）。再者，它是包括一切的，人類的善行和惡行（弗二10；徒二23），偶然的條件（創五十20），人生命的年數（伯十四5；詩卅九4），人的住處（徒十七26），對罪來說是准許的旨意。
b. 反對這教義的說法
不少人不相信這教義，並提出三個特別的理由：(1)這是與人的道德自由不一致的——但聖經很清楚地教導，不單說神預定了一切自由的行動，並且說人是絕對自由和要負起自立行動的責任（創五十19、20；徒二23；四27-29）。我們可能不能使這二者一致，但聖經很清楚地說明二者是並存的。(2)這教義令人懶於尋找救恩——他們覺得，如果神決定了他們得救或不得救，這樣他們作什麼都沒有關係，但這說法是不正確的。因為人並不曉得神為他定的旨意，再者，神不單為人定下最後的目的地，也定下了達到目的地的途徑，並且所定的結局也是所定的途徑的結果。這教義應該激勵我們，而不是叫我們氣餒。(3)這會使神成為罪的起因——我們可以說，這旨意使神成為道德自由的人類的始源，而人才是罪的始源。這旨意確定了罪的存在，而不是由神自己的行動而引致的，但同時我們要承認，神對罪的關係仍是一個我們不能完全解決的奧秘。
2. 預定
預定就是神為有道德性的受造物所定的計劃或目的。它是與人有關的，包括好人壞人，也與天使和魔鬼有關，同時也關涉基督作中保之事。預定包括兩部分：揀選和排斥。
a. 揀選
聖經中提及揀選有幾種意義：(1)在舊約中揀選以色列作神的子民（申四37，七6-8，十15；何十三5）。(2)揀選一些人作特殊的工作或職分（申十八5；撒上十24；詩七十八70）。(3)揀選個別的人進入救恩（太廿二14；羅十一5；弗一4）。最後的一項就是我們要說的揀選，它可以作這樣的一個定義：神永恆的目的藉著耶穌基督拯救一部分人類。
b. 排斥
揀選的教義顯示了神並不預算拯救所有的人，假若祂預備救一些人，自然祂也預備不救一些人，這與聖經的教訓是一致的（太十一25、26；羅九13、17、18、21、22，十一7、8；彼後二9；猶4）。排斥可作這樣的定義：神永恆的目的在運行祂的特殊恩典時，放棄了一些人，而且為了他們的罪責罰他們。其實其中包含兩方面的目的：(1)在施予救恩時放棄了一些人(2)為了他們的罪責罰他們。
有人認為預定的教義會使神被指控為不公平，但這是不正確的。如果是人有功於神，使神欠了人永恆的救恩，這樣方可說神不公平，但假若所有的人都已喪失了神的福氣，那情況就完全不同了。沒有人有權要求神揀選某一些人而排斥另一些人，如果祂一個人都不拯救，祂依然是完全的公平（太二十14、15；羅九14、15）。
經文背誦
(1) 神旨意的一般意義
弗一11——「那憑著自己旨意所計劃而行萬事的，按著他預先所安排的，預定我們在基督裏得基業。」
詩卅三11——「耶和華的籌算永遠立定；祂心中的思念萬代常存。」
賽四十六10——「我從起初指明末後的事，從古時言明未成的事，說：我的籌算必立定；凡我所喜悅的，我必成就。」
(2) 預定
弗一11（見上述）
詩二7——「受膏者說：我要傳聖旨。耶和華曾對我說：你是我的兒子，我今日生你。」
弗一4、5——「就如創立世界以前，祂在基督裏揀選了我們，使我們因著愛，在祂面前成為聖潔，沒有瑕疵。祂又按著自己旨意所喜悅的，預定我們藉著耶穌基督得兒子的名分。」
羅十一5——「因此，現在也是這樣，按著恩典的揀選，還有剩下的餘數。」
羅九13——「正如經上所記的∶『我愛雅各，卻惡以掃。』」
羅九18——這樣看來，祂願意憐憫誰就憐憫誰，願意誰剛硬就使誰剛硬。」
討論問題
(1) 預知是否和預定相同？
徒二23；羅八29，十一2；彼前一2
(2) 聖經中怎樣指出基督也是預定的對象？
詩二7；賽四十二1；彼前一20，二4
這應該怎樣解釋？
(3) 聖經中怎樣指出天使也是預定的對象？
提前五21
這應該怎樣解釋？
複習問題
(1) 神的旨意是什麼？
(2) 我們為何以眾數來形容旨意？
(3) 旨意的特徵是什麼？
(4) 對罪來說神的旨意的本質是什麼？
(5) 對於旨意的教義有什麼反對的說法？
(6) 我們怎樣回答這些反對的說法？
(7) 預定和旨意有怎樣的關係？
(8) 預定的對象是什麼？
(9) 我們應如何解釋天使和基督的預定？
(10) 聖經中提到揀選有何不同意義？
(11) 排斥包括了什麼？有什麼證明？
(12) 預定的教義是否引致人認為神不公平？如若不然，何解？
六、創造
對於神的旨意的討論很自然引到對其執行方式的研究，首先是創造的工作，此乃一切啟示的開始和基礎，也是一切宗教生命的根基。
1. 創造的一般意義
創造這個詞的使用，並非常如聖經中的意義一樣。嚴格來說，這個詞是指：神造成世界和其上的一切工作，有部分並未有用任何先存的物質，有部分則使用一些在本質上原不適合的物質，為的是彰顯祂的榮耀。這是三一神的工作。參：創一2；伯廿六13，卅三4；詩卅三6；賽四十12、13；約一3；林前八6；西一15-17。我們一定要強調這是神的自由行動，以抗拒泛神論（Pantheism）。祂並不需要這世界（弗一11；啟四11），又為抗拒自然神論（Deism），我們要說明神創造了世界，以致世界要時常倚靠祂，祂要每日掌管著它（徒十七28；來一3）。
a. 創造的時間
聖經說神在「起初」創造了天地，意即在一切有時間性的事物之始，在這「起初」之前是沒有時間性的永恆。創造的工作的第一部分記載在創一1，那裏是指從無變有或沒有用任何先存物質的創造。「從無變有的創造」一語不見於聖經，但在次經中有出現（瑪喀比傳後卷七28），但這個意念在聖經中有清楚的教導：創一1；詩卅三9，一四八5；羅四17；來十一3。
b. 創造的最終目的
有人以為創造的最終目的是人的快樂，他們說神不能以自己為最終的目的，因祂在自己身上可以得到滿足。但很明顯的，神並不是為人而存在，而是人為神而存在。受造物不能成為創造的最終目的。聖經清楚地教導我們，神創造世界，為的是要彰顯祂的榮耀。自然地，祂榮耀的彰顯不是只為了被受造物欣賞，祂的目的是使他們得益，並使他們的心讚美他們的創造者。參：賽四十三7，六十21；六十一3；結卅六21、22，卅九7；路二14；羅九17，十一36；林前十五28；弗一5、6、12、14，三9、10；西一16。
c. 代替創造教義的說法
反對創造教義的人有下列三種主張：(1) 有些人認為原來的物質是永恆的，世界也是由此而產生，可能是湊巧而成，也可能是一些更高級的力量所促成，但兩個永恆的存在，和兩個無限的並存，是沒有可能的。(2) 也有人以為神和世界基本上是一體的，世界是神本體的一個必要的流露。但這個看法剝奪了神自我決定的能力、人的自由及道德與負責任的特性，同時也使神要對世界上的罪惡負責任。(3) 另有人主張進化論，但此亦明顯是錯誤的，因進化論沒有解釋世界的來源，它是先假設有一些事物的存在，然後再發生進化。
2. 屬靈的世界
神不單創造了物質的世界，也創造了屬靈的世界，裏面包括了天使。
a. 天使存在的證明
現代自由派神學都不接受有關這些靈體的信仰。聖經中常提到他們的存在並描述他們是有位格的（撒下十四20；太廿四36；猶6；啟十四10）。有人認為他們有像空氣般的身體，但這是與聖經的記述不符的。他們是純粹的靈體（雖然有時會取了身體的形狀），參：弗六12；來一14。沒有骨和肉（路廿四39），也是看不見的（西一16）。他們有些是良善的、聖潔的和蒙揀選的（可八38；路九26；林後十一14；提前五21；啟十四10）。有些卻從原來的地位墮落了，成為邪惡的（約八44；彼後二4；猶6）。
b. 天使的種類
天使很明顯的有不同的種類。聖經中提到基路伯，他們顯示出神的能力、尊貴和榮耀。在伊甸園中，在會幕和聖殿中，在神降臨地上時，保護神的聖潔。參：創三24；出廿五18；撒下廿二11；詩十八10，八十1，九十九1；賽卅七16。也提到撒拉弗（只出現在賽六2、3、6），他們在天上的王的寶座前站立，好像僕人，讚美祂，隨時準備被神差遣。他們為了複合的目的而事奉，也使人對神有正確的態度。
有兩位天使被提到他們的名字，其一是加百列（但八16，九21；路一19、26），他特別的工作很明顯是向人宣告神的啟示和解釋神的意旨；其二是米迦勒（但十13、21；猶9；啟十二7）。在猶大書中他被稱為天使長，他是勇敢的戰士，為耶和華爭戰，對抗神之子民的仇敵和靈界的邪惡力量。除此之外，聖經中也提及一些一般性的詞語：執政的、有能的、坐王位的、掌權的（弗一21，三10；西一16，二10；彼前三22），這些名稱指出天使中不同的等級和地位。
c. 天使的工作
天使不斷地讚美神（詩一○三20；賽六；啟五11），自從罪進入了世界，他們也服侍那些承受救恩的人（來一14），為罪人的悔改二歡樂（路十五10），看顧信徒（詩卅四7，九十一11），保護弱小的（太十八10），常在教會中（林前十一10；弗三10；提前五21），帶領信徒到亞伯拉罕的懷中（路十六22）。他們也常常傳遞神特殊的啟示（但九21-22；亞一12-14），把神的福氣帶給祂的子民（詩九十一11、12；賽六十三9；但六22；徒五19），施行審判在神的仇敵身上（創十九1、13；王下十九35；太十三41）。
d. 邪惡的天使
除了良善的天使之外，還有邪惡的天使。他們樂於敵對神和破壞祂的工作。他們被造時是良善的，但卻不能維持原來的地位（彼後二4；猶6）。他們的罪聖潔沒有提及，大概是反叛神和不服神的權柄（帖後二4、9）。撒但，很明顯是天使中的領袖之一，後來，變成這墮落的一群之首領（太廿五41，九34；弗二2），他和他的黨羽利用超人的力量，破壞神的工作，他們試圖使蒙揀選者盲目和走錯路，也鼓勵罪人繼續走邪路。
3. 物質的世界
在創一1我們看見天地之創造的記錄，同章其餘經文是提到如何在六日內完成創造。
a. 創造的日子
這個問題是常被辯論的，就是究竟這些創造的日子是否和平常的日子一樣。地質學家和進化論者認為是一段很長的時間。在聖經中，「日」這個字並不一定表示二十四小時的時間，參：創一5，二4；詩五十15；傳七14；亞四10。在這個創造的敍述裏，按字面解釋「日」字的，有下列的看法：⑴ 希伯來文「日」（yom），基本上是指通常的日子，因此除非上下文明顯需要另一種解釋，否則應按字面意義解釋。⑵ 經文中曾重複地提到早晨和晚上，故與此解釋較吻合。⑶ 很明顯的，耶和華分別出來定為安息聖日的，是一個跟通常一樣的日子。⑷ 在出二十9~11，以色列人被吩咐要勞苦六日，而在第七日安息，因為耶和華在六日之內造了天地，而在第七日安息。⑸ 最後的三日明顯是通常的日子，因為是由於地球與太陽的關係引致的，假若它們都是通常的日子，那其他的又為何不是呢？
b. 六日的工作
第一天創造了光，神把光暗分開，定了晝夜，這與第四天創造之太陽、月亮和星辰沒有衝突，這些是光體，而不是光本身。第二天是分隔的工作，神把上面的水和下面的水分開，造成了天。第三天是把水和陸地分開，同時又叫蔬菜、樹木生長，神藉著祂帶能力的話使地生出沒有花的植物、菜蔬和果樹，各從其類。第四天創造了太陽、月亮和星辰，這些都有不同的作用：分開晝夜，作氣候的徵兆，定季節、日期和年份，也作照亮地上的光。第五天創造了飛鳥和魚，控制和海中的生物。最後，第六天是創造的高潮，較高等的地上動物被創造了，而人類的創造更是成了創造的榮耀，又是按神的形像造的，人的身體是用地上的塵土造的，而他的靈魂是神直接的創造。在第七天神從創造的辛勞中休息了，並因著祂的工作而歡悅。
請注意頭三天和後三天的工作比較：
（第一天）光的創造 －－－－－－－－－（第四天）光體的創造
（第二天）把水分開，創造了天 －－－－－（第五天）創造空中的飛鳥和海中的魚
（第三天）把水和地分開，預備了地作人和獸的居所 （第六天）創造地上的走獸，家畜，爬蟲和人類
c. 進化論
主張進化論者要把他們對萬物的始源的看法代替聖經的教義。他們相信各種類的動植物（包括人類）都是從簡單的物質和生命的形態而來，而生命中包括的智慧、道德和宗教，都是從一完全的天然的程序演變而來，純粹是天然力量的結果。但這不過是假設，而且在好幾處地方無法解說。再者，此論調與聖經中創造的記載是無法比擬的。
經文背誦
(1) 創造的事實
創一1——「起初，神創造天地。」
詩卅三6——「諸天藉耶和華的命而造；萬象藉祂口中的氣而成。」
約一3——「萬有是藉著祂造的；凡被造的，沒有一樣不是藉著祂造的。」
來十一3——「因著信，我們就明白宇宙是因著上帝的話造成的。這樣，那看得見的就是從那看不見的造出來的。」
(2) 創造的最終目的
賽四十三6、7——「將我的眾子從遠方帶來，將我的眾女從地極領回，就是凡稱為我名下的人，是我為自己的榮耀創造的，是我所做成，所造作的。」
詩十九1——「諸天述說神的榮耀；穹蒼傳揚祂的手段。」
詩一四八13——「願這些都讚美耶和華的名！因為獨有、祂的名被尊崇；祂的榮耀在天地之上。」
(3) 天使
詩一○三20——「聽從祂命令、成全祂旨意、有大能的天使，都要稱頌耶和華！」
來一14——「天使不都是服役的靈，奉差遣為那些要承受救恩的人效勞嗎？」
猶6——「還有，那不守本位擅離自己居所的天使，主用永遠的鎖鍊把他們拘留在黑暗裏，直到那大日子的審判。」
(4) 創造的時間
創一1——「起初，神創造天地。」
出廿11——「因為六日之內，耶和華造天、地、海，和其中的萬物，第七日便安息，所以耶和華賜福與安息日，定為聖日。」
討論問題
(1) 在詩五十一10，一○四30；賽四十五7中之「創造」一詞有何意義？
(2) 創一11、12、20、24的記載同意進化論的說法嗎？
參創一21、25，二9
(3) 下列經文是否提及天使的罪？若有，是什麼罪？
彼後二4；猶6；參帖後二4～12
複習問題
(1) 創造是什麼？
(2) 究竟創造是神的自由，還是必須的行動呢？
(3) 「創造」一詞是否經常被用作如聖經中的意義呢？
(4) 聖經中有沒有證明創造是從無變有呢？在什麼地方？
(5) 關於創造的最終目的，有哪兩種看法？
(6) 何謂神的榮耀是最終的目的？
(7) 有什麼其他說法要取代創造的教義？
(8) 天使的本質是什麼？
(9) 聖經中提到天使的什麼次序？
(10) 加百列和米迦勒的工作是什麼？
(11) 天使的工作是什麼？
(12) 邪惡的天使的存在有什麼證明？
(13) 他們于創造時就已經是邪惡的嗎？
(14) 創世紀中的日子是普通的日子或是一個長的時期？
(15) 神在六天之中創造了什麼？
(16) 進化論與創造的教義一致嗎？
(17) 你可以列出它們的相異之處嗎？
七、神的照管
神不但創造了世界，同時也維持它。因此我們很自然地從創造的教義轉到神的照管。照管可作以下定義：神保存受造物的工作，包括一切世界上發生的事，領導萬物到祂預定的結局。這工作包括三方面：第一是關於萬物的本體，第二是萬物的活動，第三是萬物的目的。
1. 神照管的要素
a. 神的保存
這就是神維持萬物的不斷的工作。世界是單獨存在的，而並非神的一部分。當然它的延續存在是由於神，而不是由於它自己。由於神的能力不斷地運行，維持了世界的存在和萬物的本體和行動。下列的經文提及這教義：詩一三六25，一四五15；尼九6，徒十七28；西一17；來一3。
b. 神的同意
這是神與受造物合作，使他們能正確地做所要做的。這裏顯示這世界上有次一等的因，就是大自然的力量和人的意志。這一切不能離神而獨立工作，神在受造物每一個行動中工作，不但在善行上，也在惡行上。祂引發他們行動，每時刻與他們一起行動，並使他們的行動有果效。不過，我們永不能以為神和人是相等的因素。前者是主要的，後者是次要的。我們也不要以為他們是各做一部分的工作，好像一隊馬彼此分擔工作一樣。他們的行動是完全同一的，是神的行動，也是人的行動。再者，我們要提防有人以為神和人的合作，使神要負罪行的責任。這教義是有聖經根據的：申八18；詩一○四20、21、30；摩三6；太五45，十29；徒十四17；腓二13。
c. 神的治理
這是神不斷的行動，管理萬物，使他們達到他們存在的目的。在舊約和新約中都表明神是宇宙的王，祂把祂的規律賜予祂所治理的受造物的本質。祂對物質界的治理有別於對靈界的，這是宇宙性的（詩一○三19；但四34、35），包括最不重要的事物（太十29-31），那些似乎是意外的事（箴十六33），包括人類的善行和惡行（腓二13；創五十20；徒十四16）。
2. 對神的照管的錯誤概念
a. 自然神論的概念
他們認為神對世界的關切只是一般的自然現象。祂創造了世界，設立了自然律，使它運行，然後就離開了它。祂好像把世界如時鐘般上滿了發條，然後由它行走，只有當事情出錯時，祂才干擾它正常的運行，神只是一個在遠處的神。
b. 泛神論的概念
泛神論者並不把神和世界清楚地分開。他們認為二者是同一的，因此根本沒有照管的意義存在。嚴格來說，更沒有所謂次一等的因。神是世界上一切的直接創造者，甚至人的一切行動都是神的行動。神只是一個在附近的神，而不是遠處的神。
3. 特殊的照管或神蹟
我們可把照管分為一般性的和特殊的兩種，在後者中神蹟占了很重要的位置。神蹟是神超然的工作，就是不透過次等因素而完成的。假若神在行神蹟時，使用次等的因素，祂會用不平常的方式，所以工作仍是超然的。有人認為神蹟是不可能的，因為神蹟破壞了自然律。但這是錯誤的。那所謂自然律是代表了神平常工作用的方法，但神通常按照固定的次序工作的事實，並不表示祂不能脫離這次序，不能破壞或干擾它以帶出不平常的結果。人也可以舉手拋球上高處，而不受地心吸力所限制，也沒有干擾這自然律的運行。當然，對全能神來說，這更非是不可能的，聖經中的神蹟也是神啟示的方式，參：民十六28；耶卅二20；約二11，五36。
經文背誦
(1) 神的保存
詩卅六6下——「耶和華啊，人民、牲畜，你都救護。」
尼九6——「你，惟獨你是耶和華！你造了天和天上的天，並天上的萬象，地和地上的萬物，海和海中所有的；這一切都是你所保存的。天軍也都敬拜你。」
西一17——「祂在萬有之先；萬有也一同靠著祂而存在。」
(2) 神的同意
申八18上——「你要記念耶和華你的神，因為得貨財的力量是祂給你的。」
摩三6——「城中若吹角，百姓豈不驚恐呢？災禍若臨到一城，豈非耶和華所降的嗎？」
腓二13——「上帝為了成全自己的美意，就在你們裏面動工，使你們可以立志和行事。」
(3) 神的治理
詩一○三19——「耶和華在天上立定寶座；祂的權柄（原文作國）統管萬有。
但四3下——「祂的國是永遠的；祂的權柄存到萬代！」
提前六15——「到了適當的時候，那可稱頌的、獨一的全能者，萬王之王，萬主之主，必把基督的顯現表明出來。」
(4) 神蹟
出十五11——「耶和華啊，眾神之中，誰能像你？誰能像你至聖至榮，可頌可畏，施行奇事？」
詩七十二18——「獨行奇事的耶和華以色列的神是應當稱頌的！」
可二10、11——「然而為了要你們知道人子在地上有赦罪的權柄——」祂就對癱子說∶「我吩咐你，起來，拿起你的褥子，回家去吧。」
約二11——「這是耶穌所行的第一件神跡，是在加利利的迦拿行的。祂顯出了自己的榮耀，祂的門徒就信了祂。」
討論問題
(1) 列出一些特殊照管的例子
參申二7；王上十七6、16；王下四6；太十四20
(2) 對神的照管的信仰如何影響我們的掛慮？
賽四十一10；太六32；路十二7；腓四6、7；彼前五7
(3) 列出一些神照管的福氣
賽廿五4；詩一二一4；路十二7；申卅三27；詩卅七28；提後四18
複習問題
(1) 照管的教義和創造有何關係？
(2) 神的照管是什麼？
(3) 一般性的和特殊性的照管有何不同？
(4) 神的照管的對象是什麼？
(5) 照管的三個要素是什麼？有什麼不同？
(6) 我們應如何瞭解神的同意？
(7) 神的治理達到什麼地方？
(8) 神蹟是什麼？聖經中的神蹟有何目的？
(9) 為何有人認為神蹟是不可能的？
Part II: The Doctrine of God and Creation
Chapter IV: The Essential Nature of God
1. The Knowledge of God. The possibility of knowing God has been denied on several grounds. But while it is true that man can never fully comprehend God, it does not follow that he can have no knowledge of Him at all. He can know Him only in part, but nevertheless with a knowledge which is real and true. This is possible because God has revealed Himself. Left to his own resources, man would never have been able to discover nor to know Him.
Our knowledge of God is twofold. Man has an inborn knowledge of God. This does not merely mean that, in virtue of his creation in the image of God, he has a natural capacity to know God. Neither does it imply that man at birth brings a certain knowledge of God with him into the world. It simply means that under normal conditions a certain knowledge of God naturally develops in man. This knowledge is, of course, of a very general nature.
But in addition to this inborn knowledge of God man also acquires knowledge of Him by learning from God’s general and special revelation. This is not obtained without efforts on man’s part, but is the result of his conscious and sustained pursuit of knowledge. While this knowledge is possible only because man is born with the capacity to know God, it carries him far beyond the limits of the inborn knowledge of God.
2. The Knowledge of God as Known from Special Revelation. While it is not possible to define God, it is possible to give a general description of His being. It is perhaps best to describe Him as a pure Spirit of infinite perfections. The description involves the following elements:
a. God is a pure Spirit. The Bible contains no definition of God. The nearest approach to it is found in the words of Jesus to the Samaritan woman, “God is spirit.” This means that He is essentially spirit, and that all the qualities which belong to the perfect idea of spirit are necessarily found in Him. The fact that He is pure spirit excludes the idea that He has a body of some kind and is in any way visible to the physical eye. b. God is personal. The fact that God is spirit also involves His personality. A spirit is an intelligent and moral being, and when we ascribe personality to God, we mean exactly that He is a reasonable Being, capable of determining the course of His life. At present many deny the personality of God and simply conceive of Him as an impersonal force or power. However, the God of the Bible is certainly a personal God, a God with whom men can converse, whom they can trust, who enters into their experiences, who helps them in their difficulties, and who fills their hearts with joy and gladness. Moreover, He revealed Himself in a personal form in Jesus Christ.
c. God is infinitely perfect. God is distinguished from all His creatures by infinite perfection. His being and virtues are free from all limitations and imperfections. He is not only boundless and limitless, but also stands out above all His creatures in moral perfection and in glorious majesty. The children of Israel sang of the greatness of God after they passed through the Red Sea: “Who is like unto Thee, 0 Jehovah, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?” Ex. 15:11. Some philosophers of the present day speak of God as “finite, developing, struggling, suffering, sharing with man his defeats and victory.”
d. God and His perfections are one. Simplicity is one of the fundamental characteristics of God. This means that He is not composed of different parts, and also that His being and attributes are one. It may be said that God’s perfections are God Himself as He has revealed Himself to man. They are simply so many manifestations of the divine Being. Hence the Bible says that God is truth, life, light, love, righteousness, and so on.
To memorize. Passages proving:
a. That God can be known:
I John 5:20. “And we know that the Son of God is come, and hath given us an understanding, that we know Him that is true, and we are in Him that is true, even in His Son Jesus Christ.”
John 17:3. “And this is life eternal, that they should know thee, the only true God, and Him whom thou didst send, even Jesus Christ.”
b. That God is n Spirit:
John 4:24. “God is a Spirit: and they that worship Him must worship Him in spirit and in truth.”
I Tim. 6:16. “Who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see.”
c. That God is personal:
Mal. 2:10. “Have we not all one father? Hath not one God created us?”
John 14:9b. “He that hath seen me hath seen the Father; how sayest thou, Show us the Father?”
d. That God is infinite in perfection:
Ex. 15:11. “Who is like unto Thee, 0 Jehovah, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?”
Ps. 147:5. “Great is our Lord, and mighty in power; His understanding is infinite.”
For Further Study:
a. Do not the following passages teach that we cannot know God? Job 11:7; 26:14; 36:26.
b. If God is a spirit and has no body, how do you explain the following passages? Ps. 4:6; 17:2; 18:6, 8, 9; 31:5; 44:3; 47:8; 48:10, and many others.
c. How do the following passages testify to the personality of God? Gen. 1:1; Deut. 1:34, 35,; I Kings 8:23-26; Job 38:1; Ps. 21:7; 50:6; 103:3-5; Matt. 5:9; Rom. 12:1.
Questions for Review
1. In what sense is God knowable and in what sense unknowable?
2. What is the difference between inborn and acquired knowledge of God?
3. Is it possible to define God? How would you describe Him?
4. What is involved in God’s spirituality?
5. What do we mean when we speak of God as a personality?
6. What proof have WE for the personality of God?
7. What do we mean when we speak of the infinity of God?
8. How are the being of God and His perfections related?
Part II: The Doctrine of God and Creation
Chapter V: The Names of God
When God gives names to persons or things, they are names which have meaning and give an insight into the nature of the persons or things designated. This also applies to the names which God has given Himself. Sometimes the Bible speaks of the name of God in the singular, and in such cases the term is a designation of the manifestation of God in general, especially in relation to His people, Ex. 20:7; Ps. 113:3; or simply stands for God Himself, Prov. 18:10; Isa. 50:10. The one general name of God is split up into several special names, which are expressive of His many-sided being. These names are not of human invention, but are given by God Himself.
1. The Old Testament Names of God. Some of the Old Testament names denote that God is the High and Exalted One. ‘El and ‘Elohim indicate that He is strong and mighty and should therefore be feared, while ‘Elyon points to His exalted nature as the Most High, the object of reverence and worship. Another name belonging to this class is ‘Adonai, usually rendered “Lord,” the Possessor and Ruler of all men. Other names express the fact that God enters into relations of friendship with His creatures. One of these, common among the patriarchs, was the name Shaddai or ‘El-Shaddai, which indeed stresses the divine greatness, but as a source of comfort and blessing for His people. It indicates that God controls the powers of nature, and makes them serve His purposes. The greatest name of God, however, always held sacred by the Jews, is the name Jehovah (Yahweh). Its origin and meaning is indicated in Ex. 3:14, 15. It expresses the fact that God is always the same, and especially that He is unchangeable in His covenant relationship, and is always faithful in the fulfilment of His promises. It frequently assumes a fuller form in “Jehovah of Hosts.” This calls up the picture of Jehovah as the King of Glory surrounded by angelic hosts.
2. The New Testament Names of God. The New Testament names are simply the Greek forms of those found in the Old Testament. The following deserve particular attention:
a. The name Theos. This is simply the word for ‘God,’ and is the most common name employed in the New Testament. It is frequently found with a possessive genitive as ‘my God,’ ‘thy God,’ ‘our God,’ ‘your God.’ In Christ God is the God of each one of His children. The individual form takes the place of the national form, ‘the God of Israel,’ so common in the Old Testament.
b. The name Kurios. This is the word for ‘Lord,’ a name that is applied not only to God but also to Christ. It takes the place of both ‘Adonai and Jehovah, though its meaning corresponds more particularly with that of ‘Adonai. It designates God as the Possessor and Ruler of all things, and especially of His people.
c. The name Pater. It is often said that the New Testament introduced this as a new name. But this is hardly correct, for the name ‘Father’ is also found in the Old Testament to express the special relation in which God stands to Israel, Deut. 32:6; Isa. 63:16. In the New Testament it is more individual in that it points to God as the Father of all believers. Sometimes it designates God as the creator of all, I Cor. 8:6; Eph. 3:14; Heb. 12:9; Jas. 1:17, and sometimes the first Person of the Trinity as the Father of Christ, John 14:11; 17:1.
To memorize. Passages bearing on:
a. The name of God in general:
Ex. 20:7. “Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh His name in vain.”
Ps. 8:1. “0 Jehovah, our Lord, how excellent is Thy name in all the earth!”
b. Particular names:
Gen. 1:1. “In the beginning God (‘Elohim) created the heavens and the earth.”
Ex. 6:3. “And I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty (‘El Shaddai); but by my name Jehovah I was not known unto them.”
Ps. 86:8. “There is none like Thee among the gods, 0 Lord (‘Adonai); neither are there any works like unto Thy works.”
Mal. 3:6. “For I, Jehovah, change not; therefore ye, 0 sons of Jacob, are not consumed.”
Matt. 6:9. “Our Father who art in Heaven, Hallowed be Thy name.”
Rev. 4:8. “Holy, holy, holy, is the Lord (Kurios) God, the Almighty, who was and who is and who is to come.”
For Further Study:
a. What light does Ex. 8:13-16 shed on the meaning of the name Jehovah?
b. What name of God was rather common in the times of the patriarchs? Gen. 17:1; 28:3; 35:11; 43:14; 48:38; 49:25; Ex. 6:3.
c. Can you give some descriptive names of God? Isa. 48:3, 15; 44:6; Amos 4:13; Luke 1:78; II Cor. 1:3; 11:31; Jos. 1:17; Heb. 12:9; Rev. 1:8, 17.
Questions for Review
1. What does Scripture mean when it speaks of the name of God in the singular?
2. Are the special names of God of human origin?
3. What two kinds of names do we distinguish in the Old Testament?
4. What is the meaning of the names ‘Elohim, Jehovah, ‘Adonai, ‘El Shaddai, and Kurios?
5. Is the name Father ever applied to God in the Old Testament?
6. In what different senses is this name used in the New Testaments?
Part II: The Doctrine of God and Creation
Chapter VI: The Attributes of God
God reveals Himself not only in His names, but also in His attributes, that is, in the perfections of the divine Being. It is customary to distinguish between incommunicable and communicable attributes. Of the former there are no traces in the creature; of the latter there are.
1. The Incommunicable Attributes. These emphasize the absolute distinction between God and the creature, and include the following:
a. The independence or self-existence of God. 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. The idea is embodied in the name Jehovah and finds expression in the following passages, Ps. 33:11; 115:3; Isa. 40:18 ff.; Dan. 4:35; John 5:26; Rom. 11:33-36; Acts 17:25; Rev. 4:11.
b. The immutability of God. Scripture teaches that God is unchangeable. He is forever the same in His divine Being and perfections, and also in His purposes and promises, Num. 23:19; Pa 33:11; 102:27; Mal. 3:6; Heb. 6:17; Jas. 1:17. This does not mean, however, that there is no movement in God. The Bible speaks of Him as coming and going, hiding and revealing Himself. He is also said to repent, but this is evidently only a human way of speaking of God, Ex. 32:14; Jonah 3:10, and really indicates a change in man’s relation to God.
c. The infinity of God. This means that God is not subject. to limitations. We can speak of His infinity in more than one sense. Viewed in relation to His being, it may be called His absolute perfection. He is unlimited in His knowledge and wisdom, in His goodness and love, in His righteousness and holiness, Job 11:7-10; Psa. 145:3. Seen in relation to time, it is called His eternity. While this is usually represented in Scripture as endless duration, Ps. 90:2; 102:12, it really means that He is above time and therefore not subject to its limitations. For Him there is only an eternal present, and no past or future. Viewed with reference to space, it is called His immensity. He is everywhere present, dwells in all His creatures, filling every point of space, but is in no way bounded by space, I Kings 8:27; Ps. 139:7-10; Isa. 66;1; Jer. 23:23, 24; Acts 17:27, 28.
d. The simplicity of God. By ascribing simplicity to God we mean that He is not composed of various parts, such as the body and soul in man, and for that very reason is not subject to division. The three persons in the Godhead are not so many parts of which the divine essence is composed. The whole being of God belongs to each one of the Persons. Hence we can also say that God and His attributes are one, and that He is life, light, love, righteousness, truth, and so on.
2. The Communicable Attributes. These are the attributes of which we find some resemblance in man. It should be borne in mind, however, that what we see in man is only a finite (limited) and imperfect likeness of that which is infinite (unlimited) and perfect in God. Here we have:
a. The knowledge of God. This is that perfection of God whereby He, in a manner all His own, knows Himself and all things possible and actual. God has this knowledge in Himself, and does not obtain it from without. It is always complete and always present in His mind. And because it is all-comprehensive, it is called omniscience. He knows all things, past, present and future, and not only the things that have real existence, but also those which are merely possible. I Kings 8:29; Ps. 139:1-16; Isa. 46:10; Ezek. 11:5; Acts 15:18; John 21:17; Heb. 4:13.
b. The wisdom of God. God’s wisdom is an aspect of His knowledge. It is the virtue of God which manifest itself in the selection of worthy ends and in the choice of the best means for the realization of those ends. The final end to which He makes all things subservient is His own glory. Rom. 11:33; I Cor. 2:7; Eph. 1:6, 12, 14; Col. 1:16.
c. The goodness of God. God is good, that is, perfectly holy. in Himself. But this is not the goodness we have in mind here. In this connection we refer to the divine goodness that reveals itself in doing well unto others. It is that perfection which prompts Him to deal kindly and bounteously with all His creatures The Bible refers to it repeatedly, Ps. 36:6; 104:21; 145:8, 9, 16; Matt. 5:45; Acts 14:17.
d. The love of God. 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. In virtue of it He delights in His own perfections and in man as the reflection of His image. It may be considered from various points of view. The unmerited love of God which reveals itself in pardoning sin is called His grace, Eph. 1:6, 7; 2:7-9; Tit. 2:11. That love relieving the misery of those who are bearing the consequences of sin is known as His mercy or tender compassion, Luke 1:64, 72, 78; Rom. 15:9; 9:16, 18; Eph. 2:4. And when it bears with the sinner who does not heed the instructions and warnings of God it is named His longsuffering or forbearance, Rom. 2:4; 9:22; I Pet. 3:20; II Pet. 3:16.
e. The holiness of God. God’s holiness is first of all that divine perfection by which He is absolutely distinct from all His creatures, and exalted above them in infinite majesty. Ex. 15:11; Isa. 57:15. 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, Job 34:10; Isa. 6:5; Hab. 1:13.
f. The righteousness of God. 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, Ps. 99:4; Isa. 33:22; Rom, 1:32. The justice of God which manifests itself in the giving of rewards is called His remunerative justice; and that which reveals itself in meting out punishment is known as His retributive justice. The former is really an expression of His love, and the latter of His wrath.
g. The veracity of God. 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. He is the true God over against the idols, knows things as they really are, and is faithful in the fulfillment of His promises. From the last point of view this attribute is also called God’s faithfulness. Num. 23:19; I Cor. 1:9; II Tim. 2:13; Heb. 10:23.
h. The sovereignty of God. This may be considered from two different points of view, namely, His sovereign will, and His sovereign power. The will of God is represented in Scripture as the final cause of all things, Eph. 4:11; Rev. 4:11. On the basis of Deut. 29:29 it is customary to distinguish between the secret and the revealed will of God. The former is the will of God’s decree, which is hidden in God and can be known only from its effects, and the latter is the will of His precept, which is revealed in the law and in the gospel. God’s will respecting His creatures is absolutely free, Job 11:10; 33:13; Ps. 115:3; Prov. 21:1; Matt. 20:15; Rom. 9:15-18; Rev. 4:11. The sinful deeds of man are also under the control of His sovereign will, Gen. 50:20; Acts 2:23. The power to execute His will is called his omnipotence. That God is omnipotent does not mean that He can do everything. The Bible teaches us that there are some things which God cannot do. He cannot lie, sin, deny Himself, Num. 23:19; I Sam. 15:29; II Tim. 2:13; Heb. 6:18; Jas. 1:13, 17. It does mean that He can, by the mere exercise of Hie will, bring to pass whatsoever He has decided to accomplish, and that, if He so desired, He could do even more than that, Gen. 18:14; Jer. 32:27; Zech. 8:6; Matt. 3:9; 26:53.
To memorize. Passages to prove God’s:
a. Incommunicable attributes:
Independence.
John 5:26. “For as the Father hath life in Himself, even so He gave to the Son also to have life in Himself.
Immutability.
Mal. 3:6. “For I, Jehovah, change not; therefore ye, 0 sons of Jacob, are not consumed.”
James 1:17. “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.”
Eternity.
Ps. 90:2. “Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.”
Ps. 102:27. “But Thou art the same, and Thy years have no end.”
Omnipresence.
Ps. 139:7-10. “Whither shall I go from Thy Spirit? Or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there: if I make my bed in Sheol, behold Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me.”
Jer. 23:23, 24. “Am I a God at hand, saith Jehovah, and not a God afar off? Can any hide himself in secret places so that I shall not see him’ saith Jehovah. Do I not fill heaven and earth? saith Jehovah?”
b. Communicable attributes:
Omniscience.
John 21:17b. “And he said unto Him, Yea, Lord, Thou knowest all things’, Thou knowest that I love Thee.”
Heb. 4:13. “And there is no creature that is not manifest in His sight; but all things are naked and laid open before the eyes of Him with whom we have to do.”
Wisdom.
Ps. 104:24. “0 Jehovah, how manifold are Thy works! In wisdom hast Thou made them all.”
Dan. 2:20, 21b. “Blessed be the name of God for ever and ever; for wisdom and might are His…. He giveth wisdom unto the wise, and knowledge to them that have understanding.”
Goodness.
Ps. 86:5. “For Thou, Lord, art good, and ready to forgive, and abundant in lovingkindness unto all them that call upon Thee.”
Ps. 118:29 “0 give thanks unto the Lord, for He is good; for His lovingkindness endureth forever.”
Love.
John 3:16. “God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life.”
I John 4:8. “He that loveth not knoweth not God; for God is love.”
Grace.
Neh. 9:17b. “But Thou art a God ready to pardon, gracious and merciful, slow to anger, and abundant in lovingkindness.”
Rom. 3:24. “Being justified freely by His grace through the redemption that is in Christ Jesus.”
Mercy.
Rom. 9:18. “So then He hath mercy on whom He will and whom He will He hardeneth.”
Eph. 2:4, 5. “But God, being rich in mercy, for His great love wherewith He loved us, even when we were dead through our trespasses, made us alive together with Christ.”
Longsuffering or forbearance.
Num. 14:18. “Jehovah is slow to anger, and abundant in lovingkindness, forgiving iniquity and transgression.”
Rom. 2:4. “Or despisest thou the riches of His goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?”
Holiness.
Ex, 15:11. “Who is like unto Thee, 0 Jehovah, among the gods? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?”
Isa. 6:3b. “Holy, holy, holy, is Jehovah of hosts: the whole earth is full of His glory.”
Righteousness or justice.
Ps. 89:14. “Righteousness and justice are the foundation of Thy throne.”
Ps. 145:17. “Jehovah is righteous in all His ways, and gracious in all His works.”
I Pet. 1:17. “And if ye call on Him as Father, who without respect of persons judgeth according to each man’s work, pass the time of your sojourning in fear.”
Veracity or faithfulness.
Num. 23:19. “God is not a man, that He should lie, neither the son of man, that He should repent. Hath He said, and will He not do it? Or hath He spoken, and will He not make it good?”
II Tim. 2:13. “If we are faithless, he abideth faithful; for He cannot deny Himself.”
Sovereignty.
Eph. 1:11. “In whom also we were made a heritage, having been foreordained according to the purpose of Him who worketh all things after the council of His will.”
Rev. 4:11. “Worthy art Thou, our Lord and our God, to receive the glory and the honor and the power; for Thou didst create all things, and because of Thy will they were, and were created.”
Secret and revealed will.
Deut. 29:29. “The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.”
Omnipotence.
Job 42:2. “I know that Thou canst do everything.” Matt. 19:26. “With God all things are possible.” Luke 1:37. “For with God nothing shall be impossible.”
For Further Study:
a. Give instances in which the Bible identifies God and His attributes, Jer. 28:6; Heb. 12:29; I John 1:5; 4:16.
b. How can God be just and gracious to the sinner at the same time, Zech. 9:9; Rom. 3:24-26?
c. Prove from Scripture that God’s foreknowledge includes conditional events. I Sam. 23:10-13; II Kings 13:19; Ps. 81:13-15; 48:18; Jer. 38:17-20; Ezek. 3:6; Matt. 11:21.
Questions for Review
1. How do we divide the attributes of God?
2. Which belong to each one of these classes?
3. What is the independence of God?
4. What is His immutability?
5. How can we explain the fact that the Bible apparently ascribes change to God?
6. What is God’s eternity and immensity or omnipresence?
7. What is the simplicity of God, and how can we prove it?
8. What is the nature and extent of God’s knowledge?
9. How is His wisdom related to His knowledge?
10. What is the goodness of God? Are any other names used for it?
11. Should we speak of love as more central in God than His other attributes?
12. How do we distinguish God’s grace, mercy, and longsuffering?
13. What is the holiness of God?
14. In what does God reveal His righteousness?
15. What is included in the veracity of God?
16. What distinction do we apply to the will of God?
17. Do the secret and the revealed will of God ever conflict?
18. Does God’s omnipotence imply that He can do everything?
Part II: The Doctrine of God and Creation
Chapter VII: The Trinity
1. Statement of the Doctrine. The Bible teaches that, while He exists in three Persons, called Father, Son, and Holy Spirit. These are not three persons in the ordinary sense of the word; they are not three individuals, but rather three modes or forms in which the Divine Being exists. At the same time they are of such a nature that they can enter into personal relations. The Father can speak to the Son and vice versa, and both can send forth the Spirit. The real mystery of the Trinity consists in this that each one of the Persons possesses the whole of the divine essence, and that this has no existence outside of and apart from the Persons. The three are not subordinate in being the one to the other, though it may be said that in order of existence the Father is first, the Son second, and the Holy Spirit third, an order which is also reflected in their work.
2. Scripture Proof for the Trinity. The Old Testament contains some indications of more than one Person in God. God speaks of Himself in the plural, Gen. 1:26; 11:7; the Angel of Jehovah is represented as a divine Person, Gen. 16:7-13; 18:1-21; 19:1-22; and the Spirit is spoken of as a distinct Person, Isa. 48:16; 63:10. Moreover, there are some passages in which the Messiah is speaking and mentions two other Persons, Isa. 48:16; 61:6; 63:9, 10.
Due to the progress of revelation, the New Testament contains clearer proofs. The strongest proof is found in the facts of redemption. The Father sends the Son into the world, and the Son sends the Holy Spirit. Moreover, there are several passages in which the three Persons are expressly mentioned, such as the great commission, Matt. 28:19, and the apostolic blessing, II Cor. 13:13. Cf. also Luke 3:21, 22; 1:35; I Cor. 12:4-6; I Pet. 1:2.
This doctrine was denied by the Socinians in the days of the Reformation, and is rejected also by the Unitarians and the Modernists of our own day. If they speak of the Trinity at all, they represent it as consisting of the Father, the man Jesus, and a divine influence which is called the Spirit of God.
3. The Father. The name ‘Father’ is frequently applied in Scripture to the triune God, as the creator of all things, I Cor. 8:6; Heb. 12:9; Jas. 1:17; as the Father of Israel, Deut. 32:6; Isa. 63:16; and as the Father of believers, Matt. 5:45; 6:6, 9, 14; Rom. 8:15. In a deeper sense, however, it is applied to the First Person of the Trinity, to express His relation to the Second Person, John 1:14, 18; 8:54; 14:12, 13. This is the original Fatherhood, of which all earthly fatherhood is but a faint reflection. The distinctive characteristic of the Father is that He generates the Son from all eternity. The works particularly ascribed to Him are those of planning the work of redemption, creation and providence, and representing the Trinity in the Counsel of Redemption.
4. The Son. The second person in the Trinity is called ‘Son’ or ‘Son of God.’ He bears this name, however, not only as the only begotten of the Father, John 1:14, 18; 3:16, 18; Gal. 4:4, but also as the Messiah chosen of God, Matt. 8:29; 26:63; John 1:49; 11:27, and in virtue of His special birth through the operation of the Holy Spirit, Luke 1:32, 35. His special characteristic as the Second Person of the Trinity is that He is eternally begotten of the Father, Ps. 2:7; Acts 13:33; Heb. 1:5. By means of eternal generation the Father is the cause of the personal existence of the Son within the Divine Being. The works more particularly ascribed to Him are works of mediation. He mediated the work of creation, John 1:3, 10; Heb. 1:2, 3, and mediates the work of redemption, Eph. 1:3-14.
5. The Holy Spirit. Though Socinians, Unitarians, and present day Modernists speak of the Holy Spirit merely as a power or an influence of God, He clearly stands out on the pages of the Bible as a Person, John 14:16, 17, 26; 15:26; 16:1-15; Rom. 8:26. He has intelligence, John 14:26, feeling, Isa. 68:10; Eph. 4:30, and will, Acts 16:7; I Cor. 12:11. Scripture represents Him as speaking, searching, testifying, commanding, revealing, striving, and making intercession. Moreover, He is clearly distinguished from His own power in Luke 1:35; 4:14; Acts 10:38; I Cor. 2:4. His special characteristic is that He proceeds from the Father and the Son by spiration, John 15:26; 16:7; Rom. 8:9; Gal. 4:6. In general it may be said that it is His task to bring things to completion both in creation and redemption, Gen. 1:3; Job 26:13; Luke 1:35; John 3:34; I Cor. 12:4-11; Eph. 2:22.
To memorize. Passages to prove:
a. The Trinity:
Isa. 61:1. “The Spirit of the Lord Jehovah is upon Me” (the Messiah), cf. Luke 4:17, 18.
Matt. 28:19. “Go ye therefore and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.”
II Cor. 13:14. “The grace of the Lord Jesus Christ, and the love of God; and the communion of the Holy Spirit, be with you all.”
b. Eternal generation:
Ps. 2:7. “I will tell of the decree: Jehovah said unto me, Thou art my Son; this day have I begotten Thee.”
John 1:14, “And the Word became flesh, and dwelt among us (and we beheld His glory, glory as of the only begotten from the Father), full of grace and truth.”
e. Procession of the Holy Spirit:
John 15:26. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me.”
For Further Study:
a. In what sense can we speak of a general Fatherhood of God? I Cor. 8:6; Eph. 3:14, 15; Heb. 12:9; Jas. 1:17. Cf. also Num. 16:22.
b. Can you prove the deity of the incarnate Son? John 1:1; 20:28; Phil. 2:6; Tit. 2:13; Jer. 28:5, 6; Isa. 9:6; John 1:3; Rev. 1:8; Col. 1:17; John 14:1; II Cor. 13:14.
c. How do the following passages prove the personality of the Holy Spirit? Gen. 1:2; 6:3; Luke 12:12; John 14:26; 15:26; 16:8; Acts 8:29; 13:2; Rom. 8:11; I Cor. 2:10, 11.
d. What works are ascribed to the Spirit in Ps. 33:6; 104:30; Ex, 28:3; II Pet. 1:21; I Cor. 3:16; 12:4 ff.?
Questions for Review
1. Can we discover the doctrine of the Trinity from nature?
2. Are there three separate individuals in God?
3. Is one Person subordinate to another in God?
4. How can we prove the Trinity from the Old Testament?
5. What is the strongest proof for the Trinity?
6. What New Testament passages best prove it?
7. In what different senses is the name ‘Father’ applied to God?
8. What works are more particularly ascribed to each one of the Persons?
9. In what different senses is the name ‘Son’ applied to Christ?
10. What is the special characteristic of each Person?
11. How can you prove that the Holy Spirit is a Person?
Part II: The Doctrine of God and Creation
Chapter VIII: The Divine Decrees
1. The Divine Decrees in General. The decree of God is His eternal plan or purpose, in which He has foreordained all things that come to pass. Since it includes many particulars, we often speak of the divine decrees in the plural, though in reality there is but a single decree. It covers all the works of God in creation and redemption, and also embraces the actions of men, not excluding their sinful deeds. But while it rendered the entrance of sin into the world certain, it does not make God responsible for our sinful deeds. His decree with respect to sin is a permissive decree.
a. Characteristics of the decree. The decree of God is founded in wisdom, Eph. 3:9-11, though we do not always understand it. It was formed in the depths of eternity, and is therefore eternal in the strictest sense of the word, Eph. 3:11. Moreover, it is effectual, so that everything that is included in it certainly comes to pass, Isa. 46:10. The plan of God is also unchangeable, because He is faithful and true, Job 28:13, 14; Isa. 46:10; Luke 22:22. It is unconditional, that is, its execution does not depend on any action of man but even renders such action certain, Acts 2:23; Eph. 2:8. Moreover, it is all-inclusive, embracing the good and the wicked actions of men, Eph. 2:10; Acts 2:28, contingent events, Gen. 50:20, the duration of man’s life, Job 14:5; Ps. 39:4, and the place of his habitation, Acts 17:26. With respect to sin it is permissive.
b. Objections to the doctrine of the decrees. Many do not believe in the doctrine of the decrees, and raise especially three objections. (1) It is inconsistent with, the moral freedom of man. But the Bible clearly teaches not only that God has decreed the free acts of man, but also that man is none to the less free and responsible for his acts, Gen. 50:19, 20; Acts 2:23; 4:27-29. We may not be able to harmonize the two altogether, but it is evident from Scripture that the one does not cancel the other. (2) It makes people slothful in seeking salvation. They feel that, if God has determined whether they will be saved or not, it makes no difference what they may do. But this is hardly correct, because man does not know what God has decreed respecting him. Moreover, God has decreed not only the final destiny of man, but also the means by which it will be realized. And seeing that the end is decreed only as the result of the appointed means, it encourages rather than discourages their use. (3) It makes God the author of sin. It may be said, however, that the decree merely makes God the author of free moral beings, who are themselves the authors of sin. Sin is made certain by the decree, but God does not Himself produce it by His direct action. At the same time it must be admitted that the problem of God’s relation to sin remains a mystery which we cannot fully solve.
2. Predestination. Predestination is the plan or purpose of God respecting His moral creatures. It pertains to men, both good and bad, to angels and devils, and to Christ as the Mediator. Predestination includes two parts, namely, election and reprobation.
a. Election. The Bible speaks of election in more than one sense, as (1) the election of Israel as the Old Testament people of God, Deut. 4:37; 7:6-8; 10:15; Hos. 13:5; (2) the election of persons to some special once or service, Deut. 18:5; I Sam. 10:24; Ps. 78:70; and (3) the election of individuals unto salvation, Matt. 22:14; Rom. 11:6; Eph. 1:4. The last is the election to which we refer in this connection. It may be defined as God’s eternal purpose to save some of the human race in and by Jesus Christ.
b. Reprobation. The doctrine of election naturally implies that God did not intend to save all. If He purposed to save some, He naturally also purposed not to save others. This is also in harmony with the teachings of Scripture, Matt. 11:25, 26; Rom. 9:13, 17, 18, 21, 22; 11:7, 8; II Pet. 2:9; Jude 4. Reprobation may be defined as God’s eternal purpose to pass some men by with the operation of His special grace, and to punished them for their sin. It really embodies a twofold purpose therefore: (1) to pass some by in the bestowal of saving grace; and (2) to punish them for their sins.
It is sometimes said that the doctrine of predestination exposes God to the charge of injustice. But this is hardly correct. We could speak of injustice only if man had a claim on God, and God owed man eternal salvation. But the situation is entirely different if all men have forfeited the blessings of God, as they have. No one has the right to call God to account for electing some and rejecting others. He would have been perfectly just, if He had not saved any, Matt. 20:14, 15; Rom. 9:14, 15.
To memorize. Passages pertaining to:
a. God’s decree in general:
Eph. 1:11. “In whom also we were made a heritage, having been foreordained according to the purpose of Him who worketh all things after the counsel of His will.”
Ps. 33:11. “The counsel of Jehovah standeth fast forever, the thoughts of His heart to all generations.”
Isa. 46:10. “Declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure.”
b. Predestination:
Eph. 1:11, cf. above under a.
Ps. 2:7. “I will tell of the decree: Jehovah said unto me. Thou art my Son; this day have I begotten Thee.”
Eph. 1:4, 5. “Even as He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love, having foreordained us unto adoption as sons through Jesus Christ unto Himself, according to the good pleasure of His will.”
Rom. 11:5. “Even so then at this present time also there is a remnant according to the election of grace.”
Rom. 9:13. “Even as it is written, Jacob I loved, but Esau I hated.”
Rom. 9:18. “So then He hath mercy on whom He will, and whom He will He hardeneth.”
For Further Study.
a. Is foreknowledge the same as foreordination or predestination? Acts 2:23; Rom. 8:29; 11:2; I Pet. 1:2.
b. How does the Bible indicate that Christ was also an object of predestination? Ps. 2:7; Isa. 42:1; I Pet. 1:20; 2:4. In what sense is this to be understood?
c. What indications have we that the angels were also objects of predestination? I Tim. 5:21. How should we conceive of this?
Questions for Review
1. What is the divine decree?
2. Why do we sometimes speak of ‘decrees’ in the plural?
3. What are the characteristics of the decree?
4. What is the nature of God’s decree respecting sin?
5. What objections are raised against the doctrine of the Decrees?
6. What can be said in answer to these?
7. How is predestination related to the decree in general?
8. Who are the objects of predestination?
9. How must we conceive of the predestination of the angels and of Christ?
10. In what different senses does the Bible speak of election?
11. What does reprobation include, and what proof is there for it?
12. Does the doctrine of predestination involve injustice on the part of God? If not, why not?
Part II: The Doctrine of God and Creation
Chapter IX: Creation
The discussion of the decrees naturally leads on to the study of their execution, which begins with the work of creation. This is the beginning and basis of all revelation, and also the foundation of all religious life.
1. Creation in General. The word creation is not always used in the same sense in the Bible. In the strict sense of the word it denotes that work of God by which He producers the world and all that is in it, partly without the use of pre-existent materials, and partly out of material that is by its nature unfit, for the manifestation of His glory. It is represented as a work of the triune God, Gen. 1:2; Job 26:13; 38:4; Ps. 33:6; Isa. 40:12, 13; John 1:3; I Cor. 8:6; Col. 1:15-17. Over against Pantheism we must maintain that it was a free act of God. He did not need the world. Eph. 1:11; Rev. 4:11. And over against Deism, that He created the world so that it always remains dependent on Him. He must uphold it from day to day, Acts 17:28; Heb. 1:3.
a. The time of creation. The Bible teaches us that God created the world “in the beginning,” that is, at the beginning of all temporal things. Back of this beginning lies a timeless eternity. The first part of the work of creation mentioned in Gen. 1:1 was strictly creation out of nothing or without the use of preexistent material. The expression “creation out of nothing” is not found in the Bible, but in one of the apocryphal books, II Mace. 7:28. However, the idea is clearly taught in such passages as Gen. 1:1; Ps. 33:9; 148:5; Rom. 4:7; Heb. 11:3.
b. The final purpose of creation. Some find the final end or purpose of creation in the happiness of man. They say that God could not make Himself the final end, because He is sufficient unto Himself. But it would seem to be self-evident that God does not exist for man, but ma for God. The creature cannot be the final end of creation. The Bible teaches us clearly that God created the world for the manifestation of His glory. Naturally, the revelation of the glory of God is not intended as an empty show to be admired by the creature, but also aims at promoting their welfare and attuning their hearts to the praise of the Creator. Isa. 43:7; 60:21; 61:3; Ezek. 36:21, 22; 39:7; Luke 2:14; Rom. 9:17; 11:36; I Cor. 15:28; Eph. 1:5, 6, 12, 14; 8:9, 10; Col. 1:16.
c. Substitutes for the doctrine of creation. They who reject the doctrine of creation resort to one of three theories for the explanation of the world. (1) Some say that original matter is eternal, and out of it the world arose, either by mere chance, or by some higher directing force. But this is impossible, because you cannot have two eternals and therefore two infinites alongside of each other. (2) Others maintain that God and the world are essentially one, and that the world is a necessary issue (outflow) of the divine being. But this view robs God of His power of self-determination, and men of their freedom and of their moral and responsible character. It also makes God responsible for all the evil there is in the world. (3) Still others take refuge in the theory of evolution. But this is clearly a mistake, since evolution offers no explanation of the world. It already presupposes something that evolves.
2. The Spiritual World. God created not only a material but also a spiritual world, consisting of the angels.
a. Proof for the existence of angels. Modern liberal theology has largely discarded the belief in such spiritual beings. The Bible, however, assumes their existence throughout and ascribes to them real personality, II Sam. 14:20; Matt. 24:36; Jude 6; Rev. 14:10. Some ascribe to them airy bodies, but this is contrary to Scripture. They are pure spiritual beings (though sometimes assuming bodily forms), Eph. 6:12; Heb. 1:14, without flesh and bone, Luke 24:39, and therefore invisible, Col. 1:16. Some of them are good, holy and elect, Mark 8:38; Luke 9:26; II Cor. 11:14; I Tim. 5:21; Rev. 14:10, and others are fallen from their original state, and therefore evil, John 8:44; II Pet. 2:4; Jude 6.
b. Classes of angels. There are evidently different classes of angels. The Bible speaks of cherubim, who reveal the power, majesty, and glory of God, and guard His holiness in the garden of Eden, in tabernacle and temple, and at the descent of God to the earth. Gen. 3:24; Ex. 25:18; II Sam. 22:11; Ps. 18:10; 80:1; 99:1; Isa. 37:16. Alongside of these are seraphim, mentioned only in Isa. 6:2, 3, 6. They stand as servants round about the throne of the heavenly King, sing His praises, and are ever ready to do His bidding. They serve the purpose of reconciliation and prepare men for the proper approach to God.
Two angels are mentioned by name. The first of these is Gabriel, Dan. 8:16; 9:21; Luke 1:19, 26. Evidently it was his special task to convey divine revelations to man and to interpret them. The second is Michael, Dan. 10:13, 21; Jude 9; Rev. 12:7. In the Epistle of Jude he is called the archangel. He is the valiant warrior fighting the battles of Jehovah against the enemies of the people of God and against the evil powers in the spirit world. Besides these the Bible mentions in general terms principalities, powers, thrones, dominions, Eph. 1:21; 3:10; Col. 1:16; 2:10; I Pet. 3:22. These names point to differences of rank and dignity among the angels.
c. Work of the angels. The angels are represented as praising God continually, Ps. 103:20; Isa. 6; Rev. 5:11. Since the entrance of sin into the world they serve those who inherit salvation, Heb. 1:14, rejoice at the conversion of sinners, Luke 15:10, watch over believers, Ps. 3:7; 91:11, protect the little ones, Matt. 18:10, are present in the Church, I Cor. 11:10; Eph. 3:10; I Tim. 5:21, and convey believers to the bosom of Abraham, Luke 16:22. They also frequently bear special revelations of God, Dan. 9:21-23; Zech. 1:12-14, communicate blessings to His people, Ps. 91:11, 12; Isa. 63:9; Dan. 6:22; Acts 5:19, and execute judgments on His enemies, Gen. 19:1, 13; II Kings 19:85; Matt. 18:41.
d. Evil angels. Besides the good there are also evil angels, who delight in opposing God and destroying His work. They were created good, but did not retain their original position, II Pet. 2:4; Jude 6. Their special sin is not revealed, but they probably revolted against God and aspired to divine authority, cf. II Thess. 2:4, 9. Satan, who was evidently one of the princes among the angels, became the recognized head of those that fell away, Matt. 26:41; 9:34; Eph. 2:2. With superhuman power he and his hosts seek to destroy the work of God. They seek to blind and mislead even the elect, and encourage the sinner in his evil way.
3. The Material World. In Gen. 1:1 we have the record of the original creation of heaven and earth. The rest of the chapter is devoted to what is often called secondary creation, the completion of the work in six days.
a. The days of creation. The question is frequently debated, whether the days of creation were ordinary days or not. Geologists and evolutionists speak of them as long periods of time. Now the word ‘day’ does not always denote a period of twenty-four hours in the Scripture. Cf. Gen 1:5; 2:4; Ps. 50:16; Eccl. 7:14; Zech. 4:10. Yet the literal interpretation of the word ‘day’ in the narrative of creation is favored by the following considerations:
(1) The Hebrew word yom (day) primarily denotes an ordinary day, and should be so understood unless the context demands another interpretation.
(2) The repeated mention of morning and evening favors this interpretation.
(3) It was evidently an ordinary day which Jehovah set aside and hallowed as a day of rest.
(4) In Ex. 20:9-11 Israel is commanded to labor six days and to rest on the seventh, because Jehovah made heaven and earth in six days and rested on the seventh day.
(5) The last three days were evidently ordinary days, for they were determined by the earth’s relation to the sun. And if they were ordinary days, why not the others?
b. Work of the six days. On the first day light was created, and by the separation of light and darkness day and night were constituted. This does not conflict with the idea that sun, moon, and stars were created on the fourth day, for these are not themselves light, but light-bearers. The work of the second day was also a work of separation, the separation of the waters above from the waters below by the establishment of the firmament. On the third day the work of separation is continued in the separation of the sea and the dry land. In addition to that the vegetable kingdom of plants and trees was established. By the word of His power God caused the earth to bring forth flowerless plants, vegetables, and fruit trees, each yielding seed after their kind. The fourth day brought the creation of sun, moon, and stars, to serve a variety of purposes: to divide day and night, to serve as signs of weather conditions, to determine the succession of the seasons and of days and years, and to function as lights for the earth. The work of the fifth day consisted in the creation of birds and fishes, the inhabitants of the air and of the water. Finally, the sixth day is marked by the climax of the work of creation. The higher classes of land animals were created, and the whole work was crowned by the creation of man in the image of God. His body was formed out of the dust of the earth, while his soul was an immediate creation of God. On the seventh day God rested from His creative labors and delighted in the contemplation of His work. c. The theory of evolution. Evolutionists want to substitute their view of the origin of things for the Scriptural doctrine. They believe that from the simplest forms of matter and life all existing species of plants and animals (including man), and also the various manifestations of life, such an intelligence, morality, and religion, developed by a perfectly natural process, purely as the result of natural forces. This is merely an assumption, however, and one that fails at several points. Moreover, it is in hopeless conflict with the narrative of creation as it is found in the Bible.
To memorize. Passages bearing on:
a. The fact of creation:
Gen: 1:1. “In the beginning God created the heavens and the earth.” Ps. 33:6. “By the word of Jehovah were the heavens made, and all the host of them by the breath of His mouth.”
John 1:3. “All things were made through Him; and without Him was not anything made that hath been made.”
Heb. 11:3. “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.”
b. The final end of creation:
Isa. 43:6, 7. “Bring… every one that is called by my name.”
c. The theory of evolution. Evolutionists want to substitute their view of the origin of things for the Scriptural doctrine. They believe that from the simplest forms of matter and life all existing species of plants and animals (including man), and also the various manifestations of life, such an intelligence, morality, and religion, developed by a perfectly natural process, purely as the result of natural forces. This is merely an assumption, however, and one that fails at several points. Moreover, it is in hopeless conflict with the narrative of creation as it is found in the Bible.
To memorize. Passages bearing on:
a. The fact of creation:
Gen: 1:1. “In the beginning God created the heavens and the earth.”
Ps. 33:6. “By the word of Jehovah were the heavens made, and all the host of them by the breath of His mouth.”
John 1:3. “All things were made through Him; and without Him was not anything made that hath been made.”
Heb. 11:3. “By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.”
b. The final end of creation:
Isa. 43:6, 7. “Bring… every one that is called by my name, and whom I have created for my glory, whom I have formed; yea, whom I have made.”
Ps. 19:1, 2. “The heavens declare the glory of God; and the firmament showeth His handiwork.”
Ps. 148:13. “Let them praise the name of Jehovah; for His name alone is exalted: His glory is above the earth and the heavens.” Cf. the connection.
c. Angels:
Ps. 103:20. “Bless Jehovah, ye His angels, that are mighty in strength, that fulfil His word, hearkening unto the voice of His word.”
Heb. 1:14. “Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?”
Jud. 6. “And the angels that kept not their principality, but left their proper habitation, He hath kept in everlasting bonds under darkness unto the judgment of the great day.”
d. Time of creation:
Gen. 1:1. “In the beginning God created the heavens and the earth.”
Ex. 20:11. “For in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day and hallowed it.”
For Further Study:
a. In what sense is the word ‘to create’ used in Ps. 51:10; 104:30; Isa. 46:7?
b. Do Gen. 1:11, 12, 20, 24 favor the idea of evolution? Cf. Gen. 1:21, 25; 2:9.
c. Do the following passages tell us anything about the sin of the angels? if so, what? II Pet. 2:4; Jude 6; cf. also II Thess. 2:4-12.
Questions for Review
1. What is creation?
2. Was creation a free or a necessary act of God?
3. Is the word ‘create’ always used in the same sense in Scripture?
4. Does the Bible prove creation out of nothing? Where?
5. What two views are there as to the final end of creation?
6. In what sense is the glory of God the final end?
7. What substitutes have been suggested for the doctrine of creation?
8. What is the nature of the angels?
9. What orders of angels are named in Scripture?
10. What is the function of Gabriel and Michael?
11. What is the work of the angels?
12. What proof have we for the existence of evil angels?
13. Were they created evil?
14. Were the days in Genesis ordinal days or long periods?
15. What did God create on each of the six days?
16. Is the theory of evolution consistent with the doctrine of creation?
17. Can you name some of the points on which they differ?
Part II: The Doctrine of God and Creation
Chapter X: Providence
Since God not only created the world but also upholds it, we naturally pass from the doctrine of creation to that of divine providence. This may be defined as that work of God in which He preserves all His creatures, is active in all that happens in the world, and directs all things to their appointed end. It includes three elements, of which the first pertains primarily to the being, the second to the activity, and the third to the purpose of all things.
1. The Elements of Divine Providence. We distinguish three elements:
a. Divine preservation. This is that continuous work of God by which He upholds all things. While the world has a distinct existence and is not a part of God, it nevertheless has the ground of its continued existence in God and not in itself. It endures through a continued exercise of divine power by which all things are maintained in being and action. This doctrine is taught in the following passages: Ps. 136:25; 145:15; Neh. 9:6; Acts 17:28; Col. 1:17; Heb. 1:3.
b. Divine concurrence. This may be defined as that work of God by which He co-operates with all His creatures and causes them to act precisely as they do. It implies that there are real secondary causes in the world, such as the powers of nature and the will of man, and asserts that these do not work independently of God. God works in every act of His creatures, not only in their good but also in their evil acts. He stimulates them to action, accompanies their action at every moment, and makes this action effective. However, we should never think of God and man as equal causes; the former is the primary, and the latter only a secondary cause. Neither should we conceive of them as each doing a part of the work like a team of horses. The same deed is in its entirety both a deed of God and a deed of man. Moreover, we should guard against the idea that this co-operation makes God responsible for man’s sinful deeds. This doctrine is based on Scripture, Deut. 8:18; Ps. 104:20, 21, 30; Amos 3:6; Matt. 6:45; 10:29; Acts 14:17; Phil. 2:13.
c. Divine government. This is the continued activity of God whereby He rules all things so that they answer to the purpose of their existence. God is represented as King of the universe both in the Old and in the New Testament. He adapts His rule to the nature of the creatures which He governs; His government of the physical world differs from that of the spiritual world. It is universal, Ps. 103:19; Dan, 4:34, 35, includes the most insignificant things, Matt. 10:29-31, and that which is seemingly accidental, Prov. 16:33, and bears on both the good and the evil deeds of man, Phil. 2:18; Gen. 50:20; Acts 14:16.
2. Misconceptions of Divine Providence. In the doctrine of providence we should guard against two misconceptions:
a. The Deistic conception. This is to the effect that God’s concern with the world is of the most general nature. He created the world, established its laws, set it in motion, and then withdrew from it. He wound it up like a clock, and now lets it run off. It is only when something goes wrong that He interferes with its regular operation. God, is only a God afar off.
b. The Pantheistic conception. Pantheism does not recognize the distinction between God and the world. It identifies the two, and therefore leaves no room for providence in the proper sense of the word. There are, strictly speaking, no such things as secondary causes. God is the direct author of all that transpires in the world. Even the acts which we ascribe to man as really acts of God. God is only a God that is near, and not a God afar off.
3. Extraordinary Providences or Miracles. We distinguish between general and special providences, and among the latter the miracles occupy an important place. A miracle is a supernatural work of God, that is a work which is accomplished without the mediation of secondary causes. If God sometimes apparently uses secondary causes in the production of miracles, He employs them in an unusual way, so that the work Is after all supernatural. Some regard miracles as impossible, because they involve a violation of the laws of nature. But this is a mistake. The so-called laws of nature merely represent God’s usual method of working. And the fact that God generally works according to a definite order does not mean that He cannot depart from this order, and cannot without violating or disturbing it bring about unusual results. Even man can lift up his hand and throw a ball into the air in spite of the law of gravitation and without in any way disturbing its operation. Surely, this is not impossible for the omnipotent God. The miracles of the Bible are means of revelation. Num. 16:28; Jer. 32:20; John 2:11; 5:36.
To memorize. Passages referring to:
a. Preservation:
Ps. 36:6b. “O Jehovah, thou preservest man and beast.”
Neh. 9:6. “Thou art Jehovah, even thou alone; thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas all that is in them, and thou preservest them all.”
Col. 1:17. “And He is before all things, and in Him all things consist.”
b. Concurrence.
Deut. 8:18a. “But thou shalt remember Jehovah thy God, for it is He that giveth thee power to get wealth.”
Amos 3:6. “Shall the trumpet be blown in a city, and the people be not afraid? shall evil befall a city, and Jehovah hath not done it?”
Phil. 2:13. “For it is God who worketh in you both to will and to work, for His good pleasure.”
c. Government.
Ps. 108:19. “Jehovah hath established His throne in the heavens; and His Kingdom ruleth over all.”
Dan. 4:3b. “His kingdom is an everlasting kingdom, and His dominion is from generation to generation.”
I Tim. 6:15. “Which in its own times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords.”
d. Miracles and their design:
Ex. 16:11. “Who is like unto Thee, 0 Jehovah, among the gods? Who is like Thee glorious in holiness, fearful in praises, doing wonders?”
Ps. 72:18. “Blessed be Jehovah God, the God of Israel, who alone doeth wondrous things.”
Mark 2:10. “But that ye may know that the Son of man hath power on earth to forgive sins, He saith to the sick of the palsy, I say unto thee, Arise, and take up thy bed, and go thy wan into thy house.”
John 2:11. “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him.”
For Further Study:
a. Name some examples of special providences. Cf. Deut. 2:7; I Kings 17:6, 16; II Kings 4:6; Matt. 14:20.
b. How should belief in divine providence affect our cares? Isa. 41:10; Matt. 6:32; Luke 12:7; Phil. 4:6, 7; I Pet. 5:7.
c. Name some of the blessings of providence. Cf. Isa. 25:4; Ps. 121:4; Luke 12:7; Deut. 33:28; Ps. 37:28; II Tim. 4:18.
Questions for Review
1. How is the doctrine of providence related to that of creations?
2. What is divine providence?
3. What is the difference between general and special providence?
4. What are the objects of divine providence?
5. What are the three elements of providence, and how do they differ?
6. How must we conceive of the divine concurrence?
7. How far does the divine government extend?
8. What is a miracle, and what purpose do the scriptural miracles serve?
9. Why do some consider miracles impossible?
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