09 - WHO GOD IS

Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. Deuteronomy 6:4-5

INTRODUCTION

“Who is God?” is one of the most frequently asked questions by both children and philosophers alike. When we study about God, we are studying about the One who affects us most. He is the Creator and Sustainer of all life and will reward those who commit their lives to him. But most people appear to live without recognizing God. He is called the all-knowing One, yet so few know much about him. He is a God of order, yet the discussion about God ends in confusion. When a crisis of life comes suddenly upon us, we find ourselves searching for God, yet not quite sure who God is. THE DIFFICULTY OF KNOWING GOD

We must be aware of the source of the staggering problem that confronts us as we seek to know God. To understand fully the nature and existence of God is an impossible task for us in this life (1 Corinthians 13:12). God cannot and never will be fully comprehended by human minds. The very nature of unlimited reality can never be understood by a limited mind. The very words we use to describe God are finite words and cannot adequately describe an infinite God. Beyond these problems, God has withheld himself. “No man hath seen God at any time” (John 1:18). Therefore, the following observations on the nature of God are, at best, like man attempting to describe the nature of the sun-calculated opinions based on partial facts. WHO IS GOD?

Men have tried for centuries to adequately define God. Many theologies and catechisms have been produced in this effort. They have found how difficult it is to produce a simple statement defining God in his totality. A definition of God will include seven aspects. The Scriptures define God as: (1) Spirit, (2) a Person, (3) life, (4) self-existent, (5) unchanging, (6) unlimited by time or space, and (7) a unity, which means God is one God.

Every definition must have a definitive term, such as “the man is a husband.” The definitive term “husband” gives meaning to the word being defined. The following chart gives seven definitive terms that give meaning to the nature of God. Notice each definitive term contains a specific truth about God. When all are placed together, a picture of God’s nature as he has revealed himself, is seen. WHO IS GOD God is Spirit A Person Life A self-existent Being Unity (one God) Unchangeable Eternal and limitless

God is Spirit. Jesus told the Samaritan woman, “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). Even though the King James Version uses the article “a” with Spirit, God should not be referred to as a Spirit, which means “one of many.” The original languages should be interpreted to read “God is spirit,” which describes his nature. As Spirit, God is not limited by a physical body. “Spirit” means incorporeal being. God is a real Being who does not exist in or through a physical body (Luke 24:39). Although God is said to have hands (Isaiah 65:2), feet (Psalms 8:6), eyes (1 Kings 8:29) and fingers (Exodus 8:19), he is not to be understood as having a physical body. God attributes human form and personality to himself in order to relate to humanity in terms meaningful to us. In some passages God is also said to have wings (Psalms 17:8; Psalms 36:7) and feathers (Psalms 91:4), but this figurative language, depicting God as a protecting mother bird, does not imply that God has a physical body. A spirit is also invisible. Though God was in the pillar of fire that led Israel through the wilderness, he was never visible to the nation (Deuteronomy 4:15). There are some passages in Scripture where it seems that men actually saw God (Genesis 32:30; Exodus 3:6; Exodus 34:9-10; Numbers 12:6-8; Deuteronomy 34:10; Isaiah 6:1). Actually, it would be more correct to say these men saw a reflection of God, but did not see him directly. The only ones who have seen God are those who saw Christ, “the image of the invisible God” (Colossians 1:15). Because God is invisible Spirit, no one has ever seen him (John 1:18; 1 Timothy 1:17). The second commandment is a ban on the making of idols. It prevents the use of idols in religious service. God prohibits idols for many reasons but one of them was because God is Spirit.

God is a Person. Most of the religions of the world portray God as an impersonal Being or a force. The Bible paints a totally different picture of God. He has all of the characteristics of personality. A basic characteristic of personality is self-awareness, the ability to know oneself. When God told Moses, “I am that I am” (Exodus 3:14), God was describing himself according to his own perception. He was aware of who he was.

God also has self-determination, the second characteristic of personality. Self- determination implies freedom and God is free to do whatever he chooses. Hence, being a person is equated with freedom. The opposite of freedom is determinism and there is nothing that makes God do or be anything. God is free to follow the direction of his nature. Hence, when man is made in the image of God, man is a free being, responsible to his Maker.

Self-determination involves accepting the responsibility for one’s life. The self- determination of God is seen in that he exists by himself and perpetuates himself by his nature (Job 23:13; Romans 9:11; Hebrews 6:17).

Personality also implies intelligence. God is said to know (Genesis 18:19; Exodus 3:7) and have known (Acts 15:18). The infinite wisdom and omniscience of God is clearly taught in the Bible (Jeremiah 39:19).

Another characteristic of personality is emotion. Some may not use the word “emotion” relating to God, but rather the word “sensibility.” However, emotions are attributed to God. Note the following feelings that are present in God: Genesis 6:6 (grief; John 3:16 (love); Psalms 103:81 (kindness); Exodus 3:7-8 (empathy); John 11:35 (sorrow); Psalms 7:11 (anger).

Because God is a Person, he also has a will, the volitional aspect of personality. He has the ability to make his own decisions and choose his own actions (John 4:34; Romans 12:2). The acts of God are not responsive to outside stimulus as ours sometimes are. When God acts, his volition is motivated according to his predetermined will.

If we possessed the infinite understanding as does the will of God, we would find, God’s activities very predictable. Paul urged the Romans, “Present your bodies a living sacrifice, holy, acceptable unto God, . . . that ye may prove what is that good, and acceptable, and perfect will of God” (Romans 12:1-2).

God is life. Joshua told his people, “Ye shall know that the living God is among you” (Joshua 3:10). Young David recognized that Goliath was defying “the living God” (1 Samuel 17:26) and not just Israel. Later he wrote, “For with thee is the fountain of life” (Psalms 36:9). Peter called Jesus “the Son of the living God” (Matthew 16:16). The Bible makes frequent reference to the “living God.” He is both the source and sustainer of life (John 5:26). In essence, life comes from the nature of God, because God is life. When God gives life to something, he gives a part of his nature to it. All life comes from “the life” (John 14:6).

God is self-existent. One of the common names for God in the Old Testament is “Jehovah.” The name comes from the verb “I am.” In Exodus 3:13-15, Moses confronted Jehovah in a burning bush. When Moses asked for an identification of God, the answer given was, “I am that I am.” The name implied not only that God always was, is, and will be, but that God is independent of any other thing. “Jehovah,” therefore, means “the self-existent God.” Others interpret the name to mean also “the one who is utterly trustworthy and reliable.” Man exists in dependence upon food, water, and air, but God exists independently. From before birth man is dependent upon others, but God is dependent only upon himself.

God is immutable. By definition, God is perfect and cannot become better (Psalms 102:25-27). If he became less than perfect, he would not be God. God is therefore immutable; he cannot change. The Bible states, “God is not a man, that he should lie; neither the son of man, that he should repent” (Numbers 23:19). To deny the immutability of God, some have pointed to the biblical accounts of God repenting. A close look at these accounts (Genesis 6:6; 1 Samuel 15:11) reveals that it was men, not God, that changed. When men sinned, God was consistent in his nature to judge sin. The word “repent” used in these references refers to an expression of sorrow rather than a change of character or nature. When men sought to live for God, God was still consistent in his nature to reward believers. The changing life-styles of men caused the consistent behavior of God to appear to change, but the change was not in God. God is unchangeable.

God is unlimited in time and space. God is unlimited by time. The Bible describes him as the one who “inhabiteth eternity” (Isaiah 57:15). Paul called him “immortal” (1 Timothy 1:17). Abraham recognized “the everlasting God” (Genesis 21:33). Moses observed “even from everlasting to everlasting, thou art God” (Psalms 90:2). The psalmist wrote, “But thou art the same and thy years shall have no end” (Psalms 102:27).

Time is the measurement of events that appear in sequence. Since God created the world, he existed before the first event. God never had a beginning point. He always existed. And God will continue without a terminal point. This is why Christ was called the Alpha and Omega, the Beginning and the End.

Neither is God limited by space. Space is all the area where there is physical reality and being. Space is the distance between objects. God is independent of space. His existence goes beyond the farthest located object. The presence of God never ends. Paul told the Athenian philosophers that “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands” (Acts 17:24). Solomon observed that “the heaven and heaven of heavens cannot contain him [God]” (2 Chronicles 2:6).

Both time and space are results of God’s creative act. He himself exists beyond time and space. God is infinite, while time and space are limited. God alone exists in the universe without limitations. If another God did exist, then God would not be the self-existent, all- powerful, unlimited God. It is axiomatic that two unlimited beings cannot occupy the same space. If another God did exist, then God could not be an unlimited God. The infinity and immensity of God are strong arguments for the sovereignty of God in the universe.

God is one. “Hear, O Israel: The Lord our God is one Lord” (Deuteronomy 6:4). There can only be one God. To speak of more than only one supreme, absolute, perfect, and almighty being called God makes about as much sense as talking about a square circle. The meaning of words would become useless and truth would collapse. “Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God” (Isaiah 44:6). When we talk about the Trinity, we are still talking about one God in three personalities. The idea of God as a Trinity was suggested in Hebrew thought by the name of God, Elohim, which is a plural. Elsewhere in Scripture, God is also spoken of as plural, such as: “Let us make man in our image” (Genesis 1:26). THE NECESSITY OF KNOWING GOD

Those who choose to deny the existence of God spend time justifying their reasons for so doing. Some who cannot deny God find themselves hating God and rebelling against him. Then there are those who seek God honestly. But behind all the reasons why men seek or rebel against God is one obvious fact: a person’s understanding of God sometimes determines the reason to search him out or to flee from his presence.

Seeking knowledge of God is a clear command in the Bible. “Be still, and know that I am God” (Psalms 46:10). When troubles come upon us, it is often then that we find “God is our refuge and our strength, a very present help in trouble” (Psalms 46:1). As David gave his son Solomon the plans for the temple, he said, “Know thou the God of thy father, and serve him with a perfect heart and a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found by thee; but if thou forsake him, he will cut thee off forever” (1 Chronicles 28:9). The unexpected twist is that, when we are seeking God, he is searching for us.

Knowing God is a prerequisite to knowing ourselves. In order to better know ourselves, we must have a better understanding of God, for the Bible says, “God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 1:27). The more we can learn about God, who he is and what he is like, the more we will learn about ourselves. The most revealing thing about a man is his idea of God. Subconsciously, he strives to become like his God. Societies built upon a low view of God are called “primitive.” Those which have recognized the master design of the universe created by an omnipotent God are called “advanced.”

Knowing God is foundational for knowledge. Jesus said, “I am . . . the truth” (John 14:6). Whatever is true in the universe is founded upon the nature of God. This is because one of the descriptions or definitions of God is “truth.” The Book of Proverbs has a great deal to say about wisdom and practical principles of living. Most Bible commentators agree that the wisdom that Solomon wrote was a typical picture of Christ.

Knowing God is one of the benefits of eternal life. When Jesus prayed in the garden before his betrayal, he identified this truth: “And this is eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent” (John 17:3). It is impossible to know God without being saved. Jesus said some will claim a right to enter the kingdom based upon their charitable works. “Then will I [Jesus] profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:23). The only way to know God is by faith (Hebrews 11:6). By faith we must accept what God says about himself as true.

Knowing God promotes spiritual growth. The apostle Paul constantly desired to mature in his spiritual life. One of the motivating factors in his life of continual spiritual growth was a deeper knowledge of God. He wrote the Philippians that he forsook all “that I may know him, and the power of his resurrection, and the fellowship of his sufferings” (Php 3:10). Peter gave the same exhortation to Christians in 2 Peter 3:18.

Knowing God precedes loving God. People do not fall in love with strangers, whether the stranger is a man or God (note Jeremiah 9:23-24). The greatest commandment of Scripture is to love God (Matthew 22:35-38). Before we can love God and obey Scripture, we must first know the God we are commanded to love.

HOW TO KNOW GOD The Bible commands that we know and love God for himself. This creates a dilemma for mankind. Job experienced this dilemma when he cried out, “Oh that I knew where I might find him! that I might come even to his seat!” (Job 23:3). The question is sometimes asked, “How can a man know God?” By faith. It is impossible to know God apart from faith. Faith is accepting what God says about himself. The Bible says, “But without faith it is impossible to please him: for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him” (Hebrews 11:6). By the Word of God. The Bible is the object of our faith, what God has said about himself. By desire. Some people are perfectly content to deny the existence of God without any serious consideration of the subject. These people are prevented from knowing God because they do not want to know God. Unless men have a desire to know God, they will never know him. Why? The Bible says, “And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jeremiah 29:13). By involvement. Our knowledge of God can grow just as our knowledge of a friend grows. This requires involvement with God on our part. This is more than learning the content of Scripture. We must apply scriptural content to our lives. Jesus said, “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father, which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23).

CONCLUSION

Knowing God is the highest privilege afforded to men. Unfortunately, most people fail to recognize the priority that ought to exist in this area. If the greatest commandment is to love God with our total being, this must precede our effective service for him. Only as we study the Word of God and apply its principles to our lives will we come to know God as we should.

DAILY READINGS Monday: Deuteronomy 6:1-15 Tuesday: Psalms 46:1-11 Wednesday: Matthew 22:34-46 Thursday: Isaiah 40:18-31:18-31 :18-31 Friday: Psalms 103:1-22 Saturday: Psalms 33:1-22 Sunday: Psalms 90:1-1.7 - THE ATTRIBUTES OF GOD The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding. Proverbs 9:10

INTRODUCTION Our understanding of God is extremely important. A culture usually does not advance beyond its view of God. Our highest thoughts are our thoughts of God. That toward which we strive determines the limits of our success. We tend to become like our expectations of God. For the Christian, understanding the nature of God is even more important. The first commandment states, “Thou shalt have no other gods before me” (Exodus 20:3). If we are mistakenly reverencing an idea of God contrary to the biblical description of God, then we are living in violation to the law of God. While God does judge us according to the light each of us has received, those of us with access to the Bible will be held accountable for reading it and learning about God.

If we were to study the great awakenings of the past, such as under the preaching of Jonathan Edwards, we would soon recognize that a fresh glimpse of God was one of the chief factors in bringing about revival. If we were to hear the testimonies of the great men of the past, we would discover that many of them had a turning point in their lives when they recognized God in all his glory. When we have a biblical idea of God, we have a basis upon which we will grow spiritually. The key to understanding God is seen in understanding his attributes. A. W Tozer defined an attribute as “something that is true about God.” The attributes of God are those virtues or qualities which manifest his nature. The Westminster Shorter Catechism lists four attributes (holiness, justice, goodness, and truth) in its definition of God. “God is a Spirit, infinite, eternal and unchangeable, in His being, wisdom, power, holiness, justice, goodness and truth.”

We have classified his attributes into six categories, even though we do not know exactly how many he has. One theologian said, “God has a thousand attributes.” Charles Wesley, the hymn writer, described God’s attributes as “glorious all and numberless.” Because God has only partially revealed himself to us, we do not know everything about his existence; therefore, we cannot say exactly how many attributes he possesses. THE ABSOLUTE ATTRIBUTES OF GOD In considering the attributes of God, it is possible to discuss them in terms of his absolute and comparative attributes. THE ATTRIBUTES OF GOD Absolute Comparative 1. Holiness 1. Omniscience 2. Love 2. Omnipresence 3. Goodness 3. Omnipotence Holiness. Holiness is the first description that comes to our mind when we think of God.

Holiness is the standard, the “what” as love is the “how.” God is holy and apart from everything that is sinful. The root meaning of “holiness” is a verb meaning “to separate or to cut off.” The primary meaning of holiness implies separation. As holiness applies to our lives, it includes both separation from sin and separation unto God. The holiness of God makes it impossible for God to commit or even look upon sin. The holiness of God is both passive and active. The Bible talks about “God, who cannot lie” (Titus 1:2). Another way of saying the same thing about the active holiness of God is to recognize that he speaks the truth always (John 17:17; Romans 3:4). The holiness of God is the primary motive in all God’s action. It is that which God desires us to remember most, and is the means by which he glorifies himself. Holiness denotes the perfection of God in all his moral attributes. The word “holiness” is synonymous with god. david said, “he sent redemption unto his people: he hath commanded his covenant forever: holy and reverend is his name” (Psalms 111:9). isaiah wrote about “the high and lofty one that inhabiteth eternity, whose name is holy” Isaiah 57:15). jesus called the father “holy father” (John 17:11), and instructed his disciples to pray, “hallowed be thy name” (Matthew 6:9). the angels around the throne of god will eternally shout the chorus, “holy, holy, holy, lord god almighty, which was, and is, and is to come” (Revelation 4:8; cf. Isaiah 6:3).

It is important that we recognize the holiness of God because so much of our relationship with God is dependent upon it. When we realize God is so holy that he must judge all sin, we begin to understand the necessity of coming to God through Jesus Christ. When Jesus hung on the cross and cried out, “My God, my God, why hast thou forsaken me?” (Matthew 27:46), God was actually unable to look upon his own Son as he died, bearing our sins. An understanding of the holiness of God reminds us of the degree to which God loves us. “For God so loved the world, that he gave his only begotten Son” (John 3:16).

God’s attitude toward sin that demanded our salvation, also demands of us a holy life. The central theme of Leviticus is, “Ye shall be holy: for I the Lord your God am holy” (Leviticus 19:2). Isaiah observed that, although God can hear and- answer prayer, “Your iniquities have separated between you and your God, and your sins have hidden his face from you, that he will not hear” (Isaiah 59:2). David said, “If I regard iniquity in my heart, the Lord will not hear me” (Psalms 66:18). The holiness of God demands that he judge the continual practice of sin in the lives of Christians.

Love. Another attribute of God that readily comes to mind is love. When children are asked to describe God, they most often respond by saying, “God is love” (1 John 4:8, 1 John 4:16). Love is basically an outgoing attribute, as expressed in an act whereby God gives to those outside himself.

Lewis S. Chafer described love as “a rational and volitional affection having its ground in truth and holiness, and is exercised in free choice.” Henry Thiessen called love “that perfection of divine nature by which he is eternally moved to communicate himself.” Love is the attitude that seeks the highest good in the person who is loved.

It may be possible to give without loving, but it is impossible to love without giving. Therefore, love involves giving oneself to another. Jesus said, “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). John later wrote that the greatest love expressed by God was to give his life as a propitiation (atoning sacrifice) for our sins (1 John 4:10). The love chapter of the Bible, 1 Corinthians 13:1-13, describes love in terms of giving. The word “love” in this chapter, translated “charity,” is an old, out-of-date word. “Charity” today means giving time and money to a worthy cause. Charity originally meant giving of oneself to those people whom we think are worthy. Today that idea is conveyed by the word “love.”

Perfect love is the opposite of selfishness. It gives itself in devoted sharing to the object of its love. only those who are strong can love because they must reach out of themselves to others. god, who is the source of all strength, is also the source of all love. he can give himself and never empty himself or divide himself. he can love perfectly and continually. the bible speaks of both “the god of love” (2 Corinthians 13:11) and “the love of god’ (2 Corinthians 13:14).

Goodness. When Parents teach their children to pray, they often teach them to say before eating, “God is great, God is good . . . .” The goodness of God is another of the absolute attributes of God. In a broad sense, the goodness of God includes all the positive moral attributes of God. When Jesus told the rich young ruler “There is none good but one, that is, God” (Mark 10:18), he was relating a truth the young man already knew. When God told Moses his name, he said, “The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin” (Exodus 34:6-7). Moses later told the nation, “He [God] will do thee good” (Deuteronomy 30:5). The goodness of God is an attribute reflected in his various actions. The mercy of God is an expression of his goodness. Henry Thiessen described mercy as “the goodness of God manifest towards those who are in distress.” His mercy is eternal in quality, but expressed only at his choice.

God’s mercy is available to a wide range of individuals. The Bible speaks of mercy to the church (2 Corinthians 1:3), mercy to believers (Hebrews 4:16), mercy to Israel (Isaiah 54:7) and mercy to those who are called (Romans 9:15, Romans 9:18). The mercy of God is demonstrated according to the will of God. “I will make all my goodness pass before thee ... and will show mercy on whom I will show mercy” (Exodus 33:19). The grace of God is another expression of God’s goodness. The grace of God, according to Thiessen, “is the goodness of God manifested towards the ill-deserving.” The grace of God is the opposite of the justice of God. Grace is God giving to man the exact opposite of what he deserves. Man deserves condemnation, but he receives eternal life. Man deserves hell, but he may receive heaven.

God’s grace is the motive behind our salvation. The Bible teaches, “The grace of God that bringeth salvation hath appeared to all men” (Titus 2:11). Paul wrote, “For by grace are ye saved through faith” (Ephesians 2:8). Early, in the same epistle, he wrote, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7). A third aspect of the goodness of God is his benevolence. Thiessen says, ‘The benevolence of God is the goodness of God manifested in his care of the welfare and needs of his creatures and creation.” Jesus taught the benevolence of God. “He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matthew 5:45). Paul and Barnabas pointed to God’s benevolence as a witness of the gospel. “He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with good and gladness” (Acts 14:17).

Finally, the long-suffering of God reflects God’s goodness. The word “long-suffering” means slow to become angry. God is described as long-suffering (Romans 2:4) because he waits for men to repent and believe on him. Long-suffering is the patience of God whereby his love overshadows his holiness. God exercises long-suffering, hoping that men will trust him and turn to him in salvation. THE COMPARATIVE ATTRIBUTES OF GOD The absolute attributes of God are those things man cannot know apart from the revelation of God to him. If any man has holiness, love, or goodness, he first recognized it in God and then received it from God. The comparative attributes of God show that human abilities reflect God’s divine nature. Every man has a degree of power, but only God possesses omnipotence. Every man has presence, but only God is omnipresent. Every man has some knowledge, but there is only One who is omniscient.

These three attributes of God may be defined by a comparison of degrees which God and man share the same. Psalms 139:1-24 lays a foundation for understanding the comparative attributes of God. The omniscience of God is seen in Psalms 139:1-6, the omnipresence of God is seen in Psalms 139:7-11, and the omnipotence of God is seen in Psalms 139:12-16.

Omniscience. When we say God is omniscient, we mean he possesses perfect knowledge of all things. The prefix “omni” means “all” and the word “science” comes from a Latin root meaning “knowledge.” The omniscient God has all knowledge in the world. God has never had to learn anything. He has never forgotten anything he ever knew. God knows everything possible. That means he knows and understands the sum total of all the world’s knowledge and even those things mankind has yet to discover.

David wrote, “Great is our Lord, and of great power: his understanding is infinite” (Psalms 147:5). Jude identified God a “the only wise God” (Jude 1:25). Most Bible commentators agree that wisdom in Proverbs is personified in Christ. As Christian seeks guidance in the daily affairs of his life, it is good to realize that God guides him because God knows the answers to questions the Christian has not yet fully comprehended.

Omnipresence. One of the most difficult of the attributes of God to comprehend is his omnipresence. God is everywhere present at the same time. The perfections of God demand that he exist everywhere at the same time. This does not mean that God is “spread out” so that part of him exists here and another part of him is in a room down the hall. Everything of God is here, in the room down the hall, and in every other place at the same time.

Throughout time people have assumed the existence of God. The psalmist said, “Thou art there” (Psalms 39:7-9). Hagar cried out in the desert, “Thou God seest me” (Genesis 16:13). The fact of God’s omnipresence is a constant source of guidance, comfort, and protection for the believer. We can never find ourselves beyond the presence of God.

Omnipotence. The power of God is beyond human comprehension. The Bible teaches that “[God is] upholding all things by the word of his power” (Hebrews 1:3). When we say God is omnipotent, we mean God can do everything he wants to do. He can do anything that is in harmony with his nature. He can do the impossible (raise the dead) and the improbable (walk on water; John 6:19). “With God all things are possible” (Matthew 19:26).

There are some things God cannot do, but this does not limit his omnipotence. God cannot look on sin (Habakkuk 1:13), deny himself (2 Timothy 2:13), lie (Hebrews 6:18), or be tempted into sin (James 1:13). If God could do any of these things, he would not be God. This limitation represents things contrary to his nature. It is still proper to say God can do anything he wants to accomplish.

CONCLUSION When great men of God have been exposed to the nature and attributes of God in the past, it has been a time of personal renewal. This was David’s experience in Psalms 139:1-24.

DAILY READINGS Monday: Revelation 4:1-11 Tuesday: Isaiah 6:1-13 Wednesday: Psalms 139:1-24 Thursday: Psalms 91:1-16 Friday: Psalms 66:1-20 Saturday: Psalms 68:19-35 Sunday: 1 Corinthians 13:1-1.181818182 - THE LAW OF GOD The law of God is in his heart; none of his steps shall slide. Psalms 37:31

INTRODUCTION

How many times have you been driving down the highway, cruising at a comfortable speed, when suddenly a flashing red light appeared in your rearview mirror? At that moment you were reminded of the role that the law plays in your life. Probably you did not fully appreciate the place of the law in your world. When you get caught, it is often hard to see any good in the law, but it is there.

One of the realities of life is that we live under many forms of law. The natural laws of the universe sustain our very existence. The civic laws of our society protect us and give us a limited sense of security. The social customs taught us in our developing years provide for us a standard by which we relate to others. Besides these, we encounter laws at work and play. The biblical view of the law reveals truth about God and what he expects from us, aiding us in our spiritual growth and development. THE DEFINITION OF THE LAW OF GOD The moral law of God is more than the Ten Commandments or Moses’ 632 rules and regulations to the Jews. The law of God is more than the idea of right and wrong that exists as an attitude or idea in the mind of God. The law of God is an expression of the will and nature of God. The law of God is a revelation of God himself. To a great extent, God controls his creation through his laws. The law carries out his desire in heaven and earth. The law is absolutely necessary to all human existence. The laws of nature control physical life, social laws control society, and spiritual laws control the spiritual realm. Therefore, just as law is necessary for administration, so God’s rule over the earth is carried out through his laws. The nature of law implies a penalty for its violation, which is the foundation of all government. The certainty of the penalty for violating any law depends upon the credibility of the one who enacts the law. Since God exists, and he rules by his laws, he will penalize those who break his law. This is another way of saying that no one has power to rule unless he has power to enforce penalties. The justice of God requires that he judge those who violate his law. God’s justice also requires that he equally assign the appropriate criminality of the nature of the violation of the law. Since God’s rule is universal (he knows all things and is everywhere at the same time), then those who violate his law cannot escape his judgment. Every person who has broken God’s law and those who have not lived up to standards of God’s law will be weighed in God’s scale of justice and punishment will be meted out, to the sinner or to the one who takes his place, according to the degree of criminality. This means that a degree of criminality will be attached to every sin or violation of God’s law.

Judgment cannot be fully carried out during a person’s lifetime on earth because sin cannot be correctly estimated until all of the person’s intentions, violations, and influences are evaluated. Man is part of God’s universe which itself is a unity. Therefore, every thought, word, and act of man will have an influence upon God’s universe. Just as every man is tied to those who have gone before him and lives in a world that is the result of the influence of his fathers, so every man will pass his influence on to his children. Therefore, every man will be accountable for all of his failures and violations of the law.

Since God is impartial, he must judge every violation of his law, both the intent and the action. Therefore, no one can be finally judged while he is living because the influence of where he has violated the law has not yet ceased. The existence of the law of God implies there is a future judgment. The nature of law implies that man is being judged on earth. God expects him to live by the law, hence, God is testing his creatures to see if they will live according to his standard. The consequences of breaking the law may be suffered while man is here on earth (Acts 5:1-23), but the moral punishment cannot be inflicted until the trial is over.

Because of his nature, God cannot overlook the violation of his law. To do so, he would deny his nature. Also, God cannot treat the violation of his law lightly. The truthfulness of God indicates that he knows everything that has happened. Since he cannot ignore anything within his responsibility, he must punish every violation of his law.

God cannot forgive those who have violated his law by his mere prerogative. If he could do that, he would have to ignore his law, which means that he would ignore his standard and deny himself.

Because of the law of God, each person had to be punished for violating that law. But Christ lived under the law and perfectly kept the law (Matthew 5:17). He never sinned (1 Peter 2:22) and thereby became eligible to become a substitute for those who violated the law. He paid the price demanded by God’s justice for those who broke his law, “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances” (Ephesians 2:15), making it possible for everyone to be saved. Faith in Jesus Christ is the sole condition for the sinner to be forgiven of his violation of the law. Therefore, a person can be saved because Christ has blotted “out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross” (Colossians 2:14). The natural law of God. This world is the product of the creative will of God. Its complexities are kept functioning in order by God. The Bible says, “By him all things consist [hold together]” (Colossians 1:17). God has established the natural laws of the universe. “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (Genesis 8:22). The laws of this universe were established by God and are maintained by God to carry out his plan in the world. When a scientist determines the course of a rocket that will arrive at another planet several years from now, he is able to do so after careful study of those laws upon which our universe functions. The laws of the universe reflect a rational, orderly, and consistent God. And, by implication, the law implies a God of judgment when we disobey him, because there are always consequences when a law is violated. The moral law of God. Because God is a moral being, he expresses himself through moral law. It has not always been popular to proclaim, “Thus saith the Lord,” but it is a message that needs to be enunciated again and again. The law of God by definition is a moral law. The Bible is also called “the perfect law of liberty” (James 1:25), the standard for one’s spiritual life. It is given that “the man of God may be perfect, throughly furnished unto all good works” (2 Timothy 3:17). The apostle Paul strongly opposed those who wanted to live apart from the law. Some in that day taught that the Christian was free from the moral standards of the law of God because they were under grace. Paul asked these people, “What shall we say then? Shall we continue in sin that grace may abound? God forbid. How shall we, that are dead to sin, live any longer in it?” (Romans 6:1-2). Notice the things that are prohibited in this dispensation: Ephesians 4:25 (lying), Ephesians 4:28 (theft), James 4:11 (gossip), Matthew 5:28 (lust), and Matthew 5:22 (anger). The social law of God. The Jewish rabbis often talked about the two tables of the law. The first table related to a man’s relationship with God and included the first four commandments. The final six dealt with a man’s relation with other men. James emphasized the keeping of this second table of the law in his brief epistle. “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well” (James 2:8). Every Christian needs to recognize the place of the law of God in establishing good relations with others. Since we are all made in the image of God, the principles of how we relate to one another also come from God and are his sacred laws. Beyond these are many other laws that guide a person in the total relationship with himself and mankind. The spiritual law of God. The final aspect of the law of God is that part which deals with a man’s relationship with God. When Jesus was challenged to identify the most important commandment of the law, he immediately responded, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the first and great commandment” (Matthew 22:37-38). THE NATURE OF THE LAW OF GOD The law of God is an expression of the will and nature of God. That being true, everything that is true about law is a reflection of the nature of God. Likewise, everything that is true about God, will be reflected in his laws.

Characteristics of the law. A law is the expression of the will of the lawgiver. If the legislators of our government desire to pass a fifty-five-mile-per-hour speed limit, it becomes law. If they are opposed to such a law, it would never be proclaimed. The law of God is an expression of the will of “the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Exodus 20:2). When God gave Israel his law, he revealed his nature as the basis of that law. He is saying, “Because I am who I say I am, this is the way I want you to live.” A law is also a standard to be obeyed. The speed limit does not exist as a revenue-making device. It exists to let motorists know what is expected of them. While God is willing to forgive us when we sin, he is also concerned that we obey him. Even God’s anointed King Saul had to be reminded that “to obey is better than sacrifice” (1 Samuel 15:22). Jesus said, “So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Luke 17:10). A law also comes with a penalty for disobedience. When we are caught driving too fast, we pay a fine. For various crimes, there are various penalties reflecting the seriousness of the crime. Breaking the law of God is an affront to the Person of God. When we understand this, we understand the penalty for sin, “For the wages of sin is death” (Romans 6:23). The word “death” refers not only to the end of our physical life on earth, but includes our eternal separation from God. It is described vividly in John’s vision of the end times. “And death and hell were cast into the lake of fire. This is the second death”‘ (Revelation 20:14).

Similarities between the law and God. If we were to list the attributes of God, we would have a list of the characteristics of the law of God. Many Christians think of the law in strictly negative terms. They often quote the apostle Paul, not understanding the context in which Paul wrote. Although Paul opposed those who preached salvation by law as another means of salvation, Paul had some positive words to say about the law itself. THE ABSOLUTE ATTRIBUTES OF GOD AND LAW The Nature of Law The Nature of God Law is holy- Romans 7:12 God is holy- 1 Peter 1:16 Law is good- Romans 7:16 God is good- Mark 10:18 Law is spiritual- Romans 7:14 God is Spirit- John 4:26 The law is holy. God is a holy God. This is the central theme of the third book of the

Bible. Many theologians consider holiness to be the chief attribute of God. It seems strange that Paul, who preached Christian liberty and opposed legalistic Judaizers, is the one to recognize the holiness of the law. It was not the law Paul opposed but rather the abuses of the law by heretics. But the law is holy because it is an expression of God who is holy. And the law demands that everyone who is a sinner (unholy) be punished. But the law of holiness is later solved by the law of love. The law is good. Jesus was emphatic that “None is good, save one, that is, God” (Luke 18:19). If goodness exists in anything else, it is only as God has provided it. Therefore, the law does not contain goodness, it is good. The reader of this passage cannot be mistaken about Paul’s attitude toward the law. Every Christian needs to realize the law is something desirable and attractive, even in the mind of God’s inspired writers of Scripture. If men could have perfectly obeyed the law (which they could never do) they would have been good. Christians who live in opposition to the law of God are really in opposition to the expression of the will and nature of God. The law is spiritual in essence. God is in essence Spirit, which is reflected in his law (Romans 7:14). In his own strength it is not possible for man to keep God’s laws because of man’s carnality and the natural evil desires of his heart. But as Christians we do not live by law. We live by the power of the indwelling Holy Spirit. If the Christian were to perfectly follow the Holy Spirit, he would fulfill the “spiritual law of God.” THE PURPOSE OF THE LAW OF GOD To reveal the nature of God. Since man could not know God, God gave his law to Moses and Israel to teach us about himself. The psalmist often referred to the Bible, God’s revelation of himself to mankind, as “the law of the Lord.” As we study the Word of God and attempt to keep the law of God, we will learn more about the God we serve. To provide a standard of life. As Moses instructed the people in the law, he consistently challenged them to “observe to do all that is written.” When Moses died and Joshua was left to lead Israel, he was commanded to “observe to do according to all that is written therein” (Joshua 1:8). While the keeping of the law was never taught as a means of earning salvation, it is the standard by which God directs his creation and will judge all things. One should not confuse, however, dietary and sanitation laws given by God to Israel during their wilderness journey with moral laws, as binding on all generations. For example, we do not refrain from eating pork or shellfish today, since Paul has declared all food clean that is eaten with thanksgiving (Romans 14:6; 1 Corinthians 10:30). Such temporary regulations were obviously not intended to be a part of the universal moral standards by which we are to live. To instruct Israel concerning their messiah. The typical significance of the law (1 Corinthians 10:11). John the Baptist drew upon the teaching of the law when he announced, “Behold the Lamb of God (John 1:29). The writer of Hebrews went to great lengths to quote the law and apply it to Jewish Christians. With the record of the first advent of Jesus Christ available to us today, we are not ignorant of how the atonement of Christ fulfilled the sacrificial law. But, prior to Calvary, the Jews were reminded with each sacrifice that the day was coming when God would “provide himself a lamb for a burnt offering” (Genesis 22:8). To reveal sin in our life. “For until the law sin was in the world; but sin is not imputed when there is no law” (Romans 5:13). The law revealed that sin is transgression against God. Knowledge of the law does not make us sinners; we are sinners because we break God’s law, whether or not we know about the law we break. But the preaching of the law makes us realize we are sinners, and that includes everyone, “For all have sinned, and come short of the glory of God” (Romans 3:23). The law reflects the glory of God and shows how far we miss his standard. Many times a revival team visiting a church will produce a spiritual checklist of what God says is wrong and what we ought to be doing instead. As people see their lives in the light of the law of God, they often experience personal conviction that leads to genuine repentance. To lead us to Christ. The chief desire in the heart of God is “all men to be saved, and come unto the knowledge of the truth” (1 Timothy 2:4). The law is one of the tools God uses to accomplish this goal. “The law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Galatians 3:24). The law has never been able to save an individual but it is used by the Holy Spirit to bring a person to conviction, to the place where he trusts Christ Personally as his Savior. THE CHRISTIAN AND THE LAW OF GOD The Christian is not expected to keep the entire Mosaic law, as the Jew in the Old Testament. Jesus came to fulfil the law (Matthew 5:18), the moral aspects of the moral law, and to be the sacrifice that fulfilled completely the sacrificial law. All of the law’s requirements were satisfied in him. What we could never do, Christ did in his life (he never sinned); in his death on the cross he fulfilled the demands of the law for a perfect sacrifice (Colossians 2:14-15; Ephesians 2:15). This does not mean that Christians are exempt from the law. This practice, called “antinomianism,” was one which Paul specifically dealt with in Romans 6:1-23. Actually, the moral demands of the law of God are still operative for the Christian, but in a new and spiritual way. The great commandment. Jesus identified our love for God as the single greatest commandment (Matthew 22:37-38). Love for God was the standard of conduct and the practice of the New Testament church. The keeping of this commandment carries a special promise. “Delight thyself also in the Lord; and he shall give thee the desires of thine heart” (Psalms 37:4). The royal law. James instructed the readers of his letter to love their neighbors and “fulfil the royal law according to the scripture” (James 2:8). John also had the same emphasis (1 John 4:7-11). Our love for others reflects God’s love for us. This is one of the distinguishing marks of a Christian (John 13:33-34). The law of Christ. “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2). Living for others, rather than self, is another aspect of the law of God that a Christian must obey. The child of God ought to seek always to help others up, not tear them down. When another Christian is burdened, it is our responsibility as members of the family of God to comfort, pray for, counsel, and in other ways help that burdened brother. The law of liberty. It was so called because it sets us free from the bondage of sin. “So speak ye, and so do, as they that shall be judged by the law of liberty” (James 2:12). This law of liberty is identified earlier by James as the Word of God (James 1:22-25). The Christian must come to realize that obedience to the Bible is obedience to God. Jesus requires total obedience of the law of liberty as part of the duty of every Christian (Luke 17:10).

DAILY READINGS Monday: Matthew 5:17-32 Tuesday: Matthew 5:33-48 Wednesday: Matthew 22:34-40 Thursday: Exodus 20:1-17 Friday: Deuteronomy 6:1-19 Saturday: Galatians 3:1-14 Sunday: Romans 7:1-1.166666667 - THE WORK OF GOD The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will. Proverbs 21:1

INTRODUCTION In previous chapters we looked at the nature and attributes of God. In this chapter we examine the overall plan that God has for the people and world that he has created. Some have said God has completed his work in this world, as a man winds up a clock which will run down independently. These people treat God as an absentee landlord, not attempting to control what man does day by day, but who will return in the end of this age to ask for an accounting.

Others conceive of God as the architect of this universe and that he has preconceived every small detail. Man will fit into God’s minute blueprint, exercising very little of his own free will. This view teaches that God has determined and is daily controlling every aspect of life, down to the smallest detail. God is the Author of life, and man is simply the key on t tie typewriter he has chosen to use. They see God as a divine chess player, guiding the chess pieces through life. The people God guides are like actors chosen to perform in a play. In truth, God is a God of love, and that love moves his entire being to take interest in the affairs of his people. God is not ignoring all that takes place on the earth. He is vitally interested and involved in the smallest and apparently leas significant events in our lives. As we understand the work o God, we will better understand God’s specific will in our lives.

DEFINITION OF THE WORK OF GOD When we talk about the work of God, we are referring to the outworking of his external plan for this life, based upon his wise and holy purpose, whereby God controls and oversees all that comes to pass. Everything was created and exists for his glory. The work of God is founded upon his self-existence; and, because God always has existed, he knew all things from all eternity. Therefore, his work fits into one eternal and unchangeable plan, that all come to the saving knowledge of his Son, and through this salvation God is glorified-the ultimate will of God. The work of God is based upon God’s sovereignty. From "before the foundation of the world" (1 Peter 1:20), God had foreordained his plan to save men. While God’s purpose was determined in eternity, his work is performed in time. However, a few facts must be kept clearly in mind.

Some theologians emphasize that God works in salvation by choosing certain individuals, that Christ died for them, and that the Holy Spirit sovereignly brought them to salvation. Others emphasize that God offers salvation to all men because Christ died for the sins of the world. Although these views seem contradictory, the Bible seems to teach that both are true (2 Thessalonians 2:13-14). The ultimate source of our, salvation is the Lord (Jonah 2:10). The apostle Paul used several words to describe God’s sovereignty; "predestinate," "foreknowledge," "chosen," SC called," "the counsel of God," "God’s will," and "God’s good pleasure." A proper understanding of these words will help us understand God’s work in salvation. These words are used in Scripture in relationship to God’s programs, principles, and plans that relate to salvation, sanctification, and God’s ultimate glorification. We know that God has an eternal Plan for the salvation of those who call upon him.

One of these words is "predestinate"-proorizo (Acts 4:28; Romans 8:29; Ephesians 1:5, Ephesians 1:11, translated "determine"). This word means "to decide upon beforehand." God originated a plan for man’s salvation and offered it to everyone who would respond in faith. The apostle wrote of God’s predestined plan for the world because he loves the world he created (John 3:16), then he died for the sin of the world (John 1:29), and calls everyone to partake in that plan. Therefore, "predestinate" deals primarily with those who respond to his plan (Romans 8:28-29).

Another of these words is "foreknowledge"-proginosko. Foreknowledge speaks of God’s knowledge of the future (Acts 2:23; Acts 26:5; Romans 8:29; Romans 11:2; 1 Peter 1:2, 1 Peter 1:20; 2 Peter 3:17). Foreknowledge means foreordination (Acts 2:23; 1 Peter 2:20). Those whom God foreknew, those upon whom he set his love beforehand, he ordained to be conformed to the image of his Son. On the day of Pentecost, the apostle Peter vividly illustrated the harmony that exists between the sovereignty of God and man’s personal responsibility. Even though the cross was in the eternal plan of God and a part of his sovereign will, those who crucified Christ did so as a rebellious act of their will. God had predetermined the plan, which Peter said, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain" (Acts 2:23).

Paul used the word eklegomai, translated sometimes "chosen," to describe the people God will save (1 Corinthians 1:27-28; Ephesians 1:4). The word is also translated "elect" (Romans 11:7; Colossians 3:12; l Thess 1:4). Those who responded to God’s call were those that God had chosen for salvation. God’s election is an (exercise of his choice (John 15:16; 1 Peter 2:9), as he gives salvation as a free gift to those whom he has chosen (Ephesians 2:4-10; 2 Timothy 1:9; Titus 3:4-7). The word "call"-kletos-originates out of his sovereignty (Romans 1:1, Romans 1:6-7; 1 Corinthians 1:26; 1 Corinthians 7:20; Ephesians 1:18; Ephesians 4:1; 2 Thessalonians 2:11). Those whom God has elected hear his call to salvation. Jesus laid. "He that is of God heareth God’s words; ye therefore hear them not, because ye are not of God" (John 8:47). Those who have been given to Christ hear him (John 10:25-28). The command to preach the gospel is not a contradiction of the truths concerning election. The invitation to receive Christ is the means used by God to call out those whom he has chosen.

Paul used the verb protitheemi, translated "Purpose," in terms of his overall plans (Romans 1:13; Romans 3:25; Ephesians 1:9). The other word, boulee-“counsel"-also carries the same meaning (Acts 13:26; Acts 20:27; Ephesians 1:11). These words relate to the volitional nature of God, that he can translate his desires into an organized program relating to his creation. God’s will is related to his knowledge, here the word eudokia-“good pleasure" [of his will]-relates to sovereignty (Ephesians 1:5). These words describe the initiative God has taken in salvation, but they never deny man’s moral responsibility before God. The basis of God’s acts of sovereignty is his nature, "For it is God which worketh in You both to will and to do of his good pleasure" (Php 2:13). At times God calls, expecting man to answer and at other times God punishes so man will respond. On other occasions, God sovereignly directs through inner direction such as giving a burden to men (Isaiah 21:1, Isaiah 21:11, Isaiah 21:13). The Christian can be led of the Spirit both consciously (Romans 8:14) and when he is captive to circumstances (Acts 21:14). Whether God leads directly or indirectly, by leading or Pushing, by enticement or by compulsion, God works all things to his glory (Romans 8:28). But in freedom, man will sin and miss God’s best road, or man will reject and go to bell. And in the final analysis, God’s sovereignty cannot be man’s defense at the judgment. Because man was created in the image of God, so each man is responsible for his free choice. The work of God is based upon God’s wisdom. God does everything in infinite wisdom and holiness. Sometimes this may not be readily seen by us, but with Paul we must recognize "the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" (Romans 11:33). We need to be reminded constantly that "the foolishness of God is wiser than men" (1 Corinthians 1:25).

Habakkuk failed to understand that God had a wise plan on earth, so he encountered problems trying to understand the work of God. He knew that God’s people had sinned and deserved the judgment of God. Habakkuk could not understand why God did not judge them. Then he began to see how God was working to raise up a wicked nation to judge Judah. The Old Testament prophecy of Habakkuk records the intellectual struggles of a prophet trying to understand the work of God. The work of God is consistent with his nature. There is nothing and no one capable of motivating God’s work apart from his nature. There was no one to advise and counsel God or influence any of his decisions (Isaiah 40:13-14:13-14 :13-14). The nature of God demands the sovereignty of God in all areas of his work.

Some have misunderstood the sovereignty of God by denying it or misapplying it. Those who deny it fail to recognize that "salvation is of the Lord" (Jonah 2:9). If God is sovereign in the matter of salvation, it is easier to understand the security of the believer. We are neither saved nor kept by our own works. "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Hebrews 7:25). The work of God is committed to glorify God. God has "created all things, and for [his] pleasure they are and were created" (Revelation 4:11). The psalmist wrote, "The heavens declare the glory of God" (Psalms 19:1). Paul told the Ephesians that their conversion was performed "to the praise of the glory of his grace" (Ephesians 1:6). The purpose of God’s work is to bring glory to himself. The responsibility of all creation is to glorify God. If in our lives and conversation we bring dishonor to God, we have failed to do the will of God. When we do what God desires, we will naturally glorify God and direct honor him. The work of God is both passive and active. Sometimes the work of God is active. This occurs when God causes things to happen to us according to his plan for our life. Understanding what we need and what is best for us, God will sometimes direct the circumstances around us to provide experiences, opportunities, and provisions to aid us in our lives. At other times, the work of God is passive. The classic example of this is found in the life of job. God allowed the devil to hinder the life of job but not the purpose of God. When the devil was permitted on two occasions to test job, on both occasions divine limits were set on the testings. God used the devil to accomplish something in the life of job while God remained passive. Today, when God allows the same to be accomplished in our lives, we have the promise of divine limits set by a God who knows us better than we know ourselves. "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (1 Corinthians 10:13). THE CONTENT OF THE WORK OF GOD God is at work in three specific areas of our lives: the physical, social, and spiritual. The physical work of God. All about us, we can see the work of God in the physical universe. The world was created by God and is sustained by God (Psalms 33:6-11). The atmosphere, seasonal changes, heat, and rain are all "acts of God." Sometimes we call a terrible storm an "act of God." While this is true, it is also an act of God when the sun rises on a clear summer day and when it hides behind a cloud during a refreshing spring shower. Our physical bodies are one of many amazing creations that exist in this world to remind us of the work of God. When we consider the intricacies of the body we begin to recognize the immense wisdom and creativity of God. The human body is limited and directed through human nature. God put a human nature in man and God works his purposes in the world through that avenue.

God does his work in other areas of our physical world. He has established the boundaries of the nations and the general course of human history. God is at work today in the internal and international affairs of many nations as he prepares all nations for the end times. The work of God in society. God has established three institutions upon which our society rests: the family, government, and church. These three institutions are the foundation of society. God accomplishes his work through these institutions.

If these crumble, as some observers believe they may be doing today, the lives of many will crumble with them. It is important that we see God at work in the family, government, and church, and that we seek to work with, rather than against God in these areas.

Marriage was ordained of God from the beginning. The plan of God has always been one man for one woman for one lifetime. God never intended that the family should be destroyed by divorce. Marriage is the legal and socially accepted practice which meets the cultural need for children to be born and trained by their parents. The traditional family is more than a tradition. It is the design of God.

Government too is a divine institution (Romans 13:1-3). It was established because the nature of God demands order. Even the worst form of government is better than anarchy. According to the Bible, government leaders are ministers of God. Although the establishment of government was by God, he is not responsible for bad leaders. The laws of governments ought to reflect the law of God. Christians are responsible to support, honor, and pray for all in authority. It is hard to understand how Christian leaders can support anti-God revolutionary movements committed to overthrowing their governments. This is directly opposed to the social work of God. Christians in every age have had to make difficult decisions concerning their support of governments that oppose the laws of God. The third institution established by God was the church. It too is foundational to our society, acting as the social con-science of the community. Jesus pictured the church as aggressively opposing and defeating the strongholds of the devil in the world (Matthew 16:13, Matthew 16:18).

Each of these three institutions has a role to play in carrying out the work of God in our society. We need to recognize the divine authority which established these three institutions.

God’s eternal work-salvation. This third aspect of the work ’If God deals with the salvation and spiritual growth of men. God permitted sin to enter the world but also determined to provide for man’s salvation. Lewis S. Chafer observed, "God determined not to hinder the course of actions which His creatures pursue, but He does determine to regulate and control the bounds and results of man’s actions."

God’s provision for man’s salvation is twofold. First, he provided the means of salvation in the blood of Christ. Man is unable to save himself Jesus alone was a suitable sacrifice to effect the forgiveness of sins. Second, God provides the messengers of salvation. God calls individuals into the ministry of proclaiming the gospel. Beyond that, he has directed that every Christian should be a witness, actively involved in bringing the message of salvation to every creature. THE STRATEGY OF THE WORK OF GOD

God works through the law of nature. God, the Creator of this universe, has established the natural order of the universe. "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (Genesis 8:22). When God works, he will normally work within the laws of nature. This work of God is often referred to as Providence.

God works through the laws of human personality. God made us the way we are. Our nature is a product of his work and we should allow him to work through the strengths and limitations of our personalities. When God works, he often uses people to accomplish his goals. In doing so, he considers the laws of human personality. God will use us to accomplish that for which we are best suited. "The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will" (Proverbs 21:1). The word "heart" often represents the seat of intellect, emotions, and will in an individual, the real person. Today we define the term "personality" as the sum total of all we are. Each personality rests in the hand of God to be directed and used by him in his work according to his will.

God works through circumstances. God is sovereign in all the affairs of life. Because he is in control, he can direct our circumstances to accomplish his work. Paul told the Corinthians that "a great door and effectual is opened unto me" (1 Corinthians 16:9). At other times God led in the life of Paul by closing doors of opportunity (Acts 16:6-7). Back of circumstances we know that "All things work together for good to them that love God" (Romans 8:28).

God works through the Bible. God always reserves the right to work beyond his natural laws within the boundaries of his supernatural laws. All of his laws have unity and God will never work contrary to his laws. The Bible is God’s revelation of himself. As such, God would never contradict his nature by working inconsistently with biblical revelation. Jeremiah experienced the way God used the Word of God in his life to accomplish the work of God in his life (Jeremiah 20:9).

DISCOVERING HOW GOD WORKS IN OUR LIVES

God has probably directed our lives as we have sought his will on specific matters. The following twelve principles reveal how God can guide his children today.

DISCOVERING GOD’S PLAN FOR YOUR LIFE 1. Commit yourself to do God’s will (John 7:17; *Romans 12:12).

2. Look for God’s will in the Bible (Psalms 119:105).

3. Pray for guidance in applying God’s will (Luke 18:1).

4. Make sure your motives are pure in seeking God’s will (Matthew 6:22).

5. Begin by doing what you know is right (Romans 12:2).

6. Face your own thoughts, strengths, and weaknesses realistically (1 Corinthians 12:11, 1 Corinthians 12:29-31).

7. You will have inner peace if your decisions are correct (Php 4:7; Colossians 3:15).

8. Seek spiritual counsel from godly people (Psalms 11:14).

9. Study circumstances to see whether doors are open or closed (Acts 16:6-7; 1 Corinthians 16:9).

10. Do not move forward until you know you are obeying the Bible (Isaiah 40:31 hew:31 hew:31).

11. Judge decisions by the long look (Romans 12:2; Romans 8:39).

12. Be flexible about past decisions you have made regarding the will of God (Php 3:13).

CONCLUSION

God is at work in our world today bringing men to a saving knowledge of himself and building them up in their faith. In accomplishing this work, God uses people. It is important that we make ourselves available to God and seek his direction in the affairs of life. As we do the will of God in our lives, we will be cooperating with the work of God in our world.

DAILY READINGS Monday: Habakkuk 1:1-17 Tuesday: Habakkuk 2:1-20 Wednesday: Habakkuk 3:1-19 Thursday: Psalms 19:1-14 Friday: Isaiah 40:18-31:18-31 :18-31 Saturday: Psalms 33:1-22 Sunday: Matthew 19:1-1.153846154 - THE TRINITY

Come near unto me, hear ye this: I have not spoken in secret from the beginning; from the time that it was, there am I; and now the Lord God, and his Spirit, hath sent me. Isaiah 48:16

INTRODUCTION

One of the most difficult and yet most important things to understand about God is that he is triune. God is referred to as three distinct Persons in Scripture, yet at the same time we are taught there is one God. The teaching of one God in three Persons has baffled Christians for centuries as they have sought to understand the complete teaching of the Persons of God in Scripture. The Father, Son, and Holy Spirit are each distinguishable from the other, yet everything that is true about God is true about the Father, the Son, and the Holy Spirit. Ignoring this simple doctrine can lead to error. When understood, the doctrine of the Trinity forms a foundation to all doctrine we believe. THE DEFINITION OF THE TRINITY The doctrine of the Trinity states that God exists in unity and yet exists in three eternal Persons. The members of the Trinity are equal in nature and distinct in Person. The Son was eternally begotten by the Father. 4’The Lord hath said unto me, Thou art my Son; this day have I begotten thee" (Psalms 2:7). The Son is submissive to do the work of the Father, yet equal in nature to the Father. Jesus prayed to the Father, saying, "I have finished the work which thou gavest me today’ (John 17:4). Then the Father and Son send the Holy Spirit: "The Comforter... whom I will send unto You from the Father" (John 15:26). Therefore, the Father is the head or fount of deity, the Son is the revealer of deity, and the Holy Spirit, who proceeds from the Father and the Son’ is the agent that usually carries out the work of deity. In ’some Scripture references, one Person of the Trinity seems to perform the entire process (Isaiah 6:3-9; John 12:37-41; Acts 28:25-26). The oldest existing identification of the Trinity is the Athanasian Creed written about A.D. 250. "We worship one God, in trinity, and trinity is unity, neither confounding the persons, nor dividing the substance." About 100 years ago, Robert Dick put the same truth this way: "While there is only one divine nature of God, there are three persons called the Father, Son, and Holy Spirit who possess, not a similar, but the same numerical essence, and the distinction between them is not merely nominal, but real.”

THOSE WHO DENY THE TRINITY The word "trinity" is not found in Scripture, but the idea and doctrine of the Trinity are derived from scriptural foundation. many groups have gone off into doctrinal error by denying the existence of the Trinity or explaining the Trinity wrongly. Part of understanding what the Trinity is, depends On knowing what it is not. The Trinity is not equivalent to three Gods. The doctrine of the Trinity does not support the existence of three distinct Gods, an idea which is called "tritheism." Often fundamental Christians are charged by Jehovah’s Witnesses and Jews with ,relieving in three Gods, a charge founded upon their misunderstanding of what is meant by the term "trinity."

Christians are monotheists, meaning they believe in one God. "Hear, 0 Israel: The Lord our God is one Lord" (Deuteronomy 6:4). When we acknowledge that the Father, Son, and Holy Spirit are each part of the Triune God, we still hold to the unity of God. The Trinity is not three manifestations of God. One of the early heretical groups in the early church taught what was known as Sabellianism or Modalism. They held that the Trinity was three different manifestations of the same God, as water can be seen as ice, liquid, and vapor. They explain "Person" to mean a representation of God, just as man could be father, husband, and brother at one time. According to Modalism, there was only one God who revealed himself as the Father and the Creator in the Old Testament, and that the same Person revealed himself as Redeemer. In this manifestation he is called Jesus. The Holy Spirit is the third manifestation of the same God who relates to people today. Sabellius was wrong in saying: "The only unchanging God is differently reflected upon the world on account of the world’s different receptivities." The basic error of Modalism is that it denies the eternity and distinctiveness of the three Persons of the Trinity. As we will see later the Father, Son, and Holy Spirit were all involved in the work of creation. All three have existed and worked together since before time began. All three exist in trinity in the Godhead. The doctrine of the Trinity does not teach that the Father created the Son or Holy Spirit. One of the hottest doctrinal controversies of the early church was Arianism. Arius taught that only the Father was eternally God from the beginning. He taught that both the Son and the Holy Spirit were created out of nothing by God before anything else. Because they were created Beings, they could not be considered divine or possessing the attributes of divinity. The Bible, of course, does not teach the creation of the Son Holy Spirit, but recognizes the work of both in the creation of all things (cf. John 1:3; Genesis 1:2). Historically, Christians have recognized the error of Arianism and taught the biblical doctrines of the deity of Christ and of the Holy Spirit. Even today, however, there are those, such as the Jehovah’s witnesses, who twist the Scriptures to deny the Trinity. The doctrine of the Trinity does not teach that Christ or the Holy Spirit was a power or attribute of God. A fourth wrong view of the Trinity called Monarchianism, teaches that Jesus was a mere man who was energized by God at the baptism but sacrificed his essential deity at his death. This error misunderstands the truth that Jesus is God. The Bible teaches "the Word [Jesus] was God" (John 1:1). Then, in the same context, we are told "the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father)" (John 1:14). John described the return of Christ when he saw heaven opened and, behold, a white horse; and he that sat upon him was called ... the Word of God" (Revelation 18:11, Revelation 18:13). THE OLD TESTAMENT POINTS TO THE TRINITY

There is an element of mystery in doctrines that first appear in the Old Testament before they are more completely revealed in the New Testament. Throughout the Old Testament there are continuous signposts that point to the existence of the Trinity. These are seen in the names of God, the worship of God, and the distinctions made within the Godhead. The names of God imply the Trinity. God reveals his nature in part through his names. The first name for God used in Scripture is Elohim. Even in the first verse of the Bible, a hint of the Trinity is given; the word Elohim is plural. If this use of plural were the only teaching we had about God it would not be a strong argument since the Hebrew language elsewhere uses the plural in reference to majesty. "And God said, let us make man in our image, after our likeness" (Genesis 1:26). When man gained a knowledge of good and evil God said, "The man is become as one of us" (Genesis 3:22). Before God judged at Babel, he said, "Let us go down" (Genesis 11:7). Isaiah "heard the voice of the Lord saying, Whom shall I send, and who will go for us?" (Isaiah 6:8).

Isaiah records a second name of God which is plural. The name "Maker" (Isaiah 54:5) is plural in the Hebrew language. This verse then names three who are God. "For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called" (Isaiah 54:5). These plural names of God suggest what is known as a "plural unity." The worship of God by use of a trinitarian formula. A second intimation of the Trinity in the Old Testament is seen in the worship of God. Isaiah’s vision of God included the threefold designation, "Holy, holy, holy" (Isaiah 6:3). When Jacob blessed his son Joseph in the name of God, three times he identified God differently (Genesis 48:15-16). The Aaronic benediction given by God for recitation by Israel’s first priest was also threefold in nature: "The Lord bless thee, and keep thee; The Lord make his face shine upon thee, and be gracious unto thee; The Lord lift up his countenance upon thee, and give thee peace" (Numbers 6:24-26). While these are not conclusive in themselves, most biblical theologians agree these threefold emphases in the worship of God allow for the threefold Person of God.

All three Persons are distinguished as God. A third inference of the Trinity in the Old Testament is the practice of distinguishing between God and God. The judgment by the Lord on Sodom and Gomorrah distinguishes between the Lord on earth- and the Lord in heaven (Genesis 19:24). More specifically, the Old Testament teaches Jehovah has a Son (Psalms 2:7) who is called God (Isaiah 9:6). The Spirit of God is also distinguished in the Old Testament from God (Genesis 1:2; Genesis 6:3). A clear statement points to the Trinity. Probably the clearest ’statement on the Trinity in the Old Testament is Isaiah 48:16, because it demonstrates an Old Testament belief in the three Persons of the Trinity. God the Son is speaking in this verse. He identifies the Father (Lord God) and "his Spirit" as having sent him. In the next verse the Son is more clearly identified as God. Therefore, this verse identifies three who are God yet it does not deny monotheism. Missionaries to the Jews often use this verse when challenged by Jews that Christians believe in "three Gods." Christians believe in one God in three Persons, just as the Old Testament teaches.

DIRECT TEACHING OF THE NEW TESTAMENT

What was hidden in the Old Testament is clearly revealed in the New. The doctrine of the Trinity that was implied in the Old Testament is clearly taught in the New Testament.

Trinity revealed at the baptism of Jesus. The most vivid illustration of the Trinity is found at the beginning of the earthly ministry of Jesus. He was baptized by John the Baptist in the Jordan River (Matthew 3:16-17). As God the Son was raised from the water, he saw God the Holy Spirit "descending like a dove." The Bible also records the voice of God the Father breaking the silence of heaven to acknowledge his delight in his Son.

Jesus taught the Trinity (John 14:16-17). Jesus believed in and taught his disciples the doctrine of the Trinity. When attempting to prepare them for their life of service after his resurrection, he told them he had asked the Father to send the Comforter, which is God the Holy Spirit. By this point in his ministry, the disciples were well aware that Jesus was God the Son. In his instruction concerning the coming of the Holy Spirit, he taught in such a way that assumes the disciples understood the doctrine of the Trinity.

Later the same evening, Jesus made the same reference to the Trinity to the same group. "But when the Comforter [God the Holy Spirit] is come, whom I [God the Son] will send unto YOU from [God] the Father. . . " (John 15:26). Jesus would have had only to say something once to make it true, but the repetition of this teaching in this context suggests not only was the teaching true, but the learners (disciples) were able to relate to that truth. They were familiar enough with the doctrine of the Trinity to be able to learn new truth built upon old truth. The New Testament church recognized the Trinity (2 Corinthians 13:14). The doctrine of the Trinity was taught in the early church. Two practices of the church revealed that the first Christians were trinitarians. The first is seen in the practice of greetings and benedictions. Christians often greeted one another in the name of the Lord. Even today some Christians will comment, "God bless you" as they part company. When the apostle Paul pronounced his final benediction upon the Corinthian church, he did so in the name of the three Persons of the Trinity. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all" (2 Corinthians 13:14). A second practice in the New Testament church which recognized the Trinity was baptism. Jesus instructed his disciples to baptize converts "in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19). When a person was baptized, the Father, Son, and Holy Spirit were each identified in the act. Though three were identified, converts were baptized in the "name" singular, reflecting the unity of the Godhead.

Some have misunderstood this point and have argued that the formula of baptism "in the name of Jesus" (Acts 2:38) is different than the formula of Matthew 28:19. Actually this phrase is often used in the Book of Acts to distinguish Christian baptism from the baptism of John the Baptist. Specifically, it called for the recognition of the deity of Christ whom they crucified. Christian baptism was always "in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19) in obedience to Christ’s commandment, hence in "the name of Christ." The distinct work of each Person of the Trinity points to the Trinity. Much of the work of God is attributed to each member of the Godhead. Hebrews 9:14 illustrates the cooperative efforts of each member of the Trinity in the atonement: God the Son offered his blood through God the Holy Spirit to God the Father for our salvation. In this way, an understanding of the Trinity is foundational to an understanding of the atonement. The author of Hebrews felt this was important when reminding Hebrew Christians in Jerusalem of what God had done for them. THE ATTRIBUTES OF THE TRINITY

One of the strongest proofs of the Trinity of God is that the Bible reveals that each member of the Trinity possesses the same attributes of God. The following chart reinforces the doctrine of the Trinity by showing that each Person of the Godhead is equal in attributes. THE WORK OF THE TRINITY The above chart shows each Person of the Trinity equal in attributes, and, since the attributes are eternal, the Persons of the Godhead are equal. Two absolute forces would conflict with each other if in fact they were not a unified whole. The below chart shows that all three Persons of the Godhead are involved in works that only God can do.

CONCLUSION

Christians believe in one God in three Persons: Father, Son, and Holy Spirit. Each member of this Trinity is God and works in our lives as Christians. As God, each is worthy of our worship and deserving of our obedience. They have revealed themselves and what they expect of us in the Bible. The desire of every Christian ought to be to love, worship, and obey the Triune God.

DAILY READINGS Monday: Isaiah 48:12-22 Tuesday: Matthew 3:1-17 Wednesday: John 14:15-26 Thursday: Matthew 28:1-10, Matthew 28:16-20 Friday: 1 Corinthians 13:1-13 Saturday: Hebrews 9:1-15 Sunday: Genesis 1:24-31 THE ATTRIBUTES OF THE TRINITY

Attributes             Father         Son             Holy Spirit

Omnipresence         Jeremiah 23:24         Matthew 28:20         Psalms 139:7-12

Omnipotence         Romans 1:16         Matthew 28:18         Romans 15:19

Omniscience             Romans 11:33         John 21:17         John 14:26

Immutability         Malachi 3:6         Hebrews 13:8         Haggai 2:5

Eternality             Psalms 90:2         John 1:1         Hebrews 9:14

Holiness             Leviticus 19:2         Hebrews 4:15         name "Holy"

Love 1 John 3:1 Acts 9:36 name "Comforter" THE WORK OF THE TRINITY

Work                 Father        Son             Holy Spirit

Creation of world Psalms 102:25 John 1:3 Genesis 1:2

Creation of man         Genesis 2:7         Colossians 1:16         Job 33:4

Death of Christ         Isaiah 53:10        John 10:18         Hebrews 9:14

Resurrection of Christ Acts 2:32 John 2:19 1 Peter 3:18

Inspiration             Hebrews 1:1-2        1 Peter 1:10-11         2 Peter 1:21

Indwelling of believers Ephesians 4:6 Colossians 1:7 1 Corinthians 6:19

Authority of ministry 2 Corinthians 3:4-61 Timothy 1:12 Acts 20:28

Security of believer John 10:29Php 1:6 Ephesians 1:13-14