NOW THAT I AM SAVED

THE TRIUNE GOD

Dr. O. Wilburn Swaim, Th.D

www.angelfire.com/nc/exhortationplace

“...Before me there was no God formed, neither shall there be after me.

I even I, am the LORD; and beside me there is no savior” (Isaiah. 43:10,11).

All of Theology hangs upon the authenticity and authority of the Bible, God’s Word. But first in importance is Theology Proper, the study of God. Does He exist? If so, what are the evidences? In what form is He? What is His name? How may we know Him? And, in light of modern day society’s obsession with women’s rights, and being politically correct, a new question must be addressed: Is God male, female, or neuter?

The church, the future, the meaning of life, and the prospect of eternity all depend upon dependable answers to these, and similar, questions.

GOD:

I. His Proposed Existence.

Proposed, for purposes of engaging in this study, that we may uncover evidences for, and examine the arguments against, His existence.[0] This consideration is initiated with what is called “Theism,” the Belief in the existence of a god or gods, especially belief in a personal God as creator and ruler of the world.[1] Theism, then, is the belief that a Creator Personality does exist, Who is involved with this world, and is God.

A. Distortions and Deviations Concerning His Existence.

Some doubt, deny and distort the consideration of the existence of God, or, fall short of the true doctrine.

1. ATHEISM. A complete denial of the existence of God, or any god.

2. DEISM. God is acknowledged to exist as Creator, but not as Sustained, neither as personally involved with His creation.

3. SKEPTICISM. Expresses much doubt concerning the existence of any god.

4. AGNOSTICISM. Denies that one can know for sure concerning the existence of God, or that He can certainly be known.

5. PANTHEISM. Everything is god, and god is in everything. Creation and god are one and the same.

6. POLYTHEISM. The belief that there are many gods.

7. TRITHEISM. The doctrine that there are three gods.

8. MONOTHEISM. The belief that there is one God, as believed by Jews, Moslems, and Christians. It is a true belief, but alone

is an inadequate position.

B. Evidences in Support of His Existence.

1. Natural Theology.

There are evidences that exist because God is the Creator of the natural state of the universe. If He were not the Creator,

these points could not be recognized. The evidences are discernible apart from divine revelation, but the scriptures cited are

referenced to show that the evidence is in harmony with revelation concurs.

a. Inner Awareness (Romans 1:2).

Sometimes called “intuition,” “moral reason,” or, “moral argument.” It is something down inside that makes even the

pagan in darkest Africa know that god, in some form, exists. [2] This knowledge is intuitive, or inborn, in contrast to

“learned knowledge.” This does much to refute the concept of Genuine atheism (reference Romans 2:14).

b. Cosmological Argument (Romans 1:20).

Sometimes termed the “Argument of Cause and Effect.” But more accurately, it narrows to the application of that

principle to the creation. Therein, reason is on the side of an intelligent Creator, rather than “eternality of matter.”

c. Teleological (Psalm 8).

The design, orderliness and consistency of the universe well argues for a Creator.

d. Design (Romans 2:15).

Design is included in some of the above cited arguments. But we extend it here to reach to the intellect, morality and

conscience of men.

C. Assurances of His Existence.

2. Revealed Theology.

While the distortions outnumber the following assurances, the testimony is on the side of Faith. Error always has to work

harder than Truth, to prove its case. In fact, faith doesn’t require proof, otherwise, it would not be true faith. These are not

proofs of God’s existence, but assurances both from that which claims to be from God, and the fruits of those claims at work

in the lives of men (consider the principle Christ stated in Matthew 11:19b).

a. The Assumption of the Scriptures.

Nowhere do we recognize Holy Scripture striving to prove God exists. Rather, passages

like Isaiah 40:22; 44:6; John 1:1 and Hebrews 11:6, dogmatically declare it. There is no timidity in the declaration, nor

hint of apology over lack of scientific proof.

b. The Attestation of Experience.

1) The Conversions of Unbelievers.

Undeniable is the reality of a transforming force that delivers men from bondage to sin, and corruption, and breaks

the power of unrighteousness. This alone might be inadequate assurance. But consider:

2) The Consecration of Saints.

Not only is the power broken, but allegiance is empowered that is totally contrary to anything known by those

who reject the existence of the revealed, personal Creator God. True enough, consecration to gods is known among

the heathen. But, this is but the reverse of the above. It is consecration without any desire or power to overcome

the bondage of sin, inherent in the natural state.

In paganism, there is consecration to invented gods, but there is no peace, for they can never rest in their efforts

to appease. In Biblical Faith, there is deliverance from sin, consecration to the Deliverer, and perfect peace

concerning our relationship to Him.

Unbelief seeks to appease; Faith serves to please.

3) The Conflict with Society.

A god conceived in the minds of his subjects, should not be in conflict with his own creation. Divine revelation

declares, however, that God is in conflict with His creation. More accurately, God’s created beings are in conflict

with Him! (John 1:10,11). That is the cause by which God is in conflict with men.

c. The Appearance of Christ.

Christ is the revelation of God. His testimony to the Father, and hence to the entire Trinity, is infallible. It is both

consistent will all the revealed Word, and within itself (John 1:14; 14; Philippians 2).

d. The Acceptance of Faith.

These preceding assurances are not suited for the “test tube,” but for the test of faith. The wisdom of this world can

never discover, or uncover, God (I Corinthians 1:21). The simple acceptance of Him, revealed in Christ, trusting in the

finished work of Christ on Calvary, accomplishes what no religious ceremony, ritual nor human prescribed works or

creed have ever, or shall ever be able to do. God is not known through human experiment, but through the experience of

faith (Hebrews 11:6).

II. His Perfect Essence.

What is God like? Does He have a body? Is He visible? Knowable? Or, is He a mere powerful energy force?

A. His Personality.

1. Scripture Declarations.

God is more than a mere energy force. Anything less than a personal God would hold little value for human personalities.

Further, it is inconceivable that a mere energy force, could, or would create personal beings. That God is a personal Being,

means that:

a. He Has self-awareness (Exodus 3:14).

That is, He knows He exists. So does man, whom He created in His likeness. But it is not so, either in the animal or

vegetable kingdoms. A child says “Me,” until he reaches a maturity level of self awareness. Then he says, “I,” and,

“Mine.”

b. He Has Intellect (Isaiah 1:18).

Intellect, by definition, is the ability to learn and reason. Of course, God knows all, so He never engages in a learning

process. But He is able to reason, though he never actually has to reason out anything.

c. He Experiences Emotions (Nahum 1:2,3).

His experiences of emotions are perfect in love and justice. He controls them, and is never out of control in

experiencing them.

d. He Has Will (Exodus 3; Deuteronomy 28,29).

God has inherent ability to exercise His will.

e. God is Self-sufficient (Job 38-41).

It has often been said, erroneously, that God was lonely, so he created man. Others falsely declare that, “God couldn’t

be everywhere at once, so he created mothers.” God has no need of anyone or anything. Prior to creation, all that

existed was God! In His own wisdom, according to His own plan, he created space, time, and matter, which things he

molded into the shape of this present universe. It was not need that provoked it, but simply the mind and will of God—

for whatever purpose(s) which motivated Him--that brought it all to pass.

2. Scripture Evidences.

Personal names give abundant evidence for the existence of a personal God.

a. Elohim.

The designation is more a title, that a name. It is used both of God, and of false gods, corresponding to the title,

“Pharaoh,” or, in our day, “President.” The title designates one Who is “The Strong One, and, “the One Who does

things.” Found more than 2300 times in the Authorized Version, it is translated “God,” and “gods.”

The reason why both the singular and plural may be used, is that the title is a uni-plural word. El, or Eloh, is the

singular form, and is found as the root word for God, on occasions. The “im” ending makes it plural. That is, “three or

more,” in contrast with the Hebrew dual number, which is “two or more.” Used first in the very first verse of the Bible,

we find the basic foundation laid for the concept of God being one God, yet, at the same time, existing in some form of

plurality. The doctrine is more fully developed in further revelation, leading to the doctrine of the Trinity.

The word is also used in compound form with other names, as “Samuel,” meaning “asked of God,” and “Elijah,”

meaning “Jehovah is my God,” and even incorporating two names of God:

b. Jehovah.

This is God’s personal name. Both the spelling and pronunciation are in doubt. But, the Hebrew word is translated in

the Authorized Version, by “LORD,” and “GOD.” Exodus 20:2 reveals the relationship between the above two words: “I

am the LORD (Jehovah) thy God (Elohim).” In Exodus 3:13,14, He is seen in the role of the delivering Redeemer. He is,

”The Self Existing One Who reveals Himself in redemption,” (reference Genesis 3:9-13,21).

c. Adonai.

First found in Genesis 15:1,2, this word means “Master,” or, “lord,” (if speaking of human position), or, “Lord,” (when

referencing God). Note Genesis 24:9,10, and I Peter 3:6.

d. Elohistic Combinations.

1. El Elyon, “Most High God” (Genesis 14:18).

Note Deuteronomy 32:8, with Genesis 11, and 14:19. As the Creator and Possessor of the earth, He has the right to

divide it.

2. El Olam, “Everlasting God” (Genesis 21:33).

“Olam” equals Greek, “aion,” and can be related to the idea of “ages,” or dispensations. It carries even to the idea

of “mysteries,” as a definition of the word also is “hidden.” Note Hebrews 1:2, where “worlds,” is Greek “aion.”

3. El Shaddai, “Almighty God” (Genesis 17:1).

“Shaddai” comes from the Hebrew for “a woman’s breast,” referring to God as “The breasted One.” He is the

Nourisher, or the One Who satisfies; the One upon Whom Abram was to lean for all his needs: The Almighty God.

e. Jehovistic Combination.

1. Jehovah-Jireh, “The LORD will Provide.”

Abraham uttered this name in Genesis 22:14, as he now knew that God would provide Himself the Lamb.

2. Jehovah-Rapha, “The LORD that Healeth” (Exodus 15:26).

He is the One Who will not put sickness upon His people, or, Who heals. It is a conditional promise. Note I Peter

2:24 with Matthew 8:17.

3. Jehovah-Nissi, “The LORD our Banner” (Exodus 17:15).

He is our victory in time of battle.

4. Jehovah-Qadash, “The LORD that doth sanctify” (Leviticus 20:8).

Note Hebrews 10:9,10.

5. Jehovah-Shalom , “The LORD our Peace” (Judges 6:24).

Note Romans 5:1; Ephesians 2:14.

6. Jehovah-Tsidkenu, “The LORD our Righteousness” (Jeremiah 23:6).

This is a messianic prophecy concerning the millennial kingdom. Note I Corinthians 1:30.

7. Jehovah-shammah, “The LORD is there” (Ezekiel 48:35).

Note Zephaniah 3:15. This also will be fulfilled in the Kingdom.

8. Jehovah-Sabaoth, “The LORD of Hosts” (I Samuel 1:3).

Israel is the host, or, “the armies.”

9. Jehovah Ra-ah, “The LORD is my Shepherd” (Psalm 23:1 with I Peter 2:25)[3]

B. His Substance (John 4:24).

Our God is (a) spirit (God). The grammatical structure is difficult, due to pronounced differences between Greek and English

grammar. The indefinite article “a” is not used in Greek as a word. The literal translation of the above reference, is “God is

spirit...”. The idea expressed is the substance of which God is. He is spirit, and not flesh. In the context of the verse, it is that God

is not limited by a fleshly body to one location, such as the Jewish temple, or the Samaritan’s house of worship.

God does have a form, but not a fleshly body. Philippians 2:6 speaks of His form, His inherent mode of existence. It is such as

He had when walking in the garden of Eden, calling for Adam. Revelation 4; 5:1-5 and Matthew 18:10 reveal that God is visible to

spirits in His realm of existence, but not to earthlings (John 5:37). Exceptions are noted below. Consider:

1. Statements of Scripture.

John 1:18 declares, “No man hath seen God at any time.” “Seen” means, to 1.To perceive with the eye. 2.a. To apprehend as if

with the eye.[4] It is a deeper meaning than mere observation. It is to look fully upon. When the Bible says that someone saw God,

as in Genesis 22:30; Exodus 24:10; 33:11; Isaiah 6, it is a manifestation of God in some particular visible form which God

chooses for that occasion. Note Matthew 3:16b, and especially Luke 3:22. Luke 24:39 is clear that no spirit has material parts, as

flesh and bones. The dove was a special manifestation of the spirit God. No man has ever looked into the depths of God’s

personal, eternal mode of existence. But men have seen God as manifested in some particular form suited to the occasion.

2. Expressions of Scripture.

Often, bodily parts are attributed to God, such as in Exodus 33:11; Psalms 89:13,14; Hebrews

1:10. In light of the above discussion, how shall one view such declarations?

God created man with body. He wills to reveal Himself to men. The ultimate revelation is in the Person of the God-Man,

Christ Jesus, Who has a fleshly body (now glorified). In the process of time until this Revelation came, God spoke in terms

men could understand, and in terms designed to promote our understanding of the God Whom we cannot see. The God

Who is able to use His hands, as a God that has power to accomplish whatever our hands may find to do. He uses human

expressions to describe to mortals the activity in which He is engaging.

3. Questions Provoked by Scripture.

a. Will God’s people see Him in His very essence, in Heaven?

Matthew 5:8 promotes the idea. Consider: Job 19:25,26; Psalm 17:15; Hebrews 12:14; I John 3:1,2 and Revelation 22:4.

On earth, we have physical bodies suited to this physical world. Through the five senses we have contact with the

environment for which God made us, and in which He placed us. In Heaven, our bodies will be glorified, and be celestial.

Surely, such bodies will correspondingly be suited to be able to observe all that pertains to that world. Note I

Corinthians 15: 35-57 for Paul’s extensive treatment of this subject.

b. Would God be Pleased with Physical Images Representing Him?

Because God is spirit, without a physical, tangible (i.e., corporeal) form, He has forbidden mortals to make images of

Him. Aside from being a direct command to Israel (Exodus 20:4), there are other considerations that forbid it.

1) He is to be worshipped in spirit, not by the flesh (John 4:24).

2) One would not know by what form (shape) to devise a representation of Him (John

5:37).

3) It would become a walk of sight, and not faith (II Corinthians 5:7).

4) Images are futile and foolish (Isaiah 44:19; Acts 17:29; Psalm 115:1-8)

5) Christ is the only acceptable and true image of God, and we are being transformed into His image (II Corinthians 3:18; I John 3:2).

C. His Unity.

A basic verse concerning the unity of God is Deuteronomy 6:4. In support, are Isaiah 43:10,11; 44:24; and 45:22, showing both

the existence of only one God, and that God is One. New Testament support is found in I Timothy 2:5; I Corinthians 8:4; John

10:30, and Galatians 3:20.

God is not a unit, a single item as a part of a whole, but a unity, One Who is wholly united and complete in Himself. There are

not three units making up the Godhead (e.g., as, Father, Son and Holy Spirit), but one unity. In Hebrew, there are three numbers,

instead of two, and two different kinds of “one.”

In English, we recognize the numbers, singular and plural. Hebrew actually has three: Singular,dual and plural. Since the very

title of God is plural, Elohim, there must be some sense in which God is a more than a unit.

Further clarification is seen in two different Hebrew words for “one.”

1. Yacheed.

This word means “one,” in the absolute sense, non-divisible, as “one pencil,” or, “one stone.” The word is never used in

reference to the unity of the Godhead.

2. Echad.

This word means “one,” in the sense of a compound unity. Genesis 11:6 is a vivid illustration of the idea: “The people is

one.” The sentence is constructed of a plural noun, a singular verb, and a predicate nominative that sounds singular in

English, but based on the Hebrew, is a compound oneness. Genesis 2:24 speaks of two people being one. Genesis 1:5 refers

to one day, as composed of two component parts, evening and morning. Note Genesis 41:25.

God is not “one God,” as one in a box of gods. He is one, though there are at least three persons which exist in a unified

Godhead (as required in that the word is plural, not dual). While the doctrine is not developed even this fully in the Old

Testament, the seed bed does therein exist. The New Testament likewise does not declare it plainly, but brings the seedlings

to enough maturity, to clearly discern it.

The United Jewish Fund/Israel Emergency Fund used an graphic as follows, in a published article. The graphic shows the

facial profile of three people, entitled “We Are One.” The slogan was in both English and Hebrew. The Hebrew used the

word “Echad.” With we being plural, they were compelled to show three profiles, at least. They displayed no less and no

more, than three. Using the very word from Deuteronomy 6;4, which they dogmatically use in denying the concept of a

trinity, they, in their own advertisement, define the very doctrine.[5]

III. His State of Existence.

The Trinity is intimated in the Old Testament, and unveiled in the New Testament.

A. The Doctrine in the Old Testament.

The word “trinity,” is never found in the Bible. It is not necessary. If the concept is there, but unnamed, then it is left to man to

title it. The absence of the title, per se, neither proves nor disproves the doctrine. Consider the evidences for a trinity:

1. The Plural Pronouns.

The use of plural pronouns require either the existence of more than one god, or that there is plurality within the godhead.

Note Genesis 1:26, where we are told that “Elohim” created man in “His (not their) on image.” There is either plurality within

the godhead, or the pronoun is grammatically incorrect. What form this plurality assumes is yet to be uncovered.

2. The Plural Names.

Recall the uni-plural title of God, Elohim, and remember that it is less a name, than a title designating what God is like.

3. Plurality of Persons.

Abundant Old Testament references testify to there being more than one person who is spoken of as God. Consider Isaiah

7:14, and 9:6,7. Vivid is Isaiah 48:16, placing three persons side by side. Isaiah 61:1 again presents three persons, though the

persons of the pronouns “I,” and “me,” are not identified. However, in Luke 4:18, we find that identity. Further, Zechariah

12:10 shows the plurality of three persons, with the New Testament passages of John 19:37, and Revelation 1:7 showing that

the LORD of Zechariah’s prophecy is the Christ of the New Testament. While these references are not exhaustive, they

nevertheless lay a foundation for the possibility of a trinity. This is not a clear proof, but the offering of a mystery, yet

unexplained. The mystery that reveals three standing together as God, in some sense.

B. The Doctrine in the New Testament.

Old Testament mysteries are revealed in the New Testament. Therein the doctrine comes to light:

1. Where We Hear Three-fold Praise.

Equal blessings are implored from three equal Persons, in II Corinthians 13:14. Who can bless but God? To whom are we to

pray, but God? Are there three different god? Or, do we have here an expression of the uni-plural God, our Triune God. Is

prayer made in Ephesians 1:17, to three gods, or, to the Triune God?

2. Where We Have a Three-fold Appearance.

At the baptism of Christ, the Three appeared (Matthew 3:16,17). Consider Galatians 4:4-6.

3. Where We Hear the Three-fold Name.

Matthew 28:19 tells of the Name (singular) in which the church is to administer baptism. The Name is three-fold.

4. Where We Have a Three-fold Ministry.

John 14:26 clearly states that three persons will minister to the church, in this age, and the working arrangement they will

have in their ministries. These three minister, as revealed in verses 16-23, as indwelling the believer. While Paul’s doctrine

clearly reveals that it is the Holy Spirit Himself, Who actually does the indwelling, yet all three are declared to be within the

believer (Note the present passage, with I Corinthians 6:19,20, and Ephesians 3:17, and Colossians 1:27.

5. Where We Have a Three-fold Imitation.

One of the strangest evidences for the Trinity comes from the very adversary who works hard to pervert this great Truth. In

Revelation 16:13, and the context, Satan turns loose upon the earth, his own version of a trinity. Satan’s chief ministry is to

deceive, and a major method used therein, is imitation (Reference II Corinthians 11:13-15). Why would he attempt to imitate

and duplicate a trinity that does not exist?

C. The Doctrine in Consideration of other Facts.

If it can be shown that these three persons are all equal; that what is said of one is also said of all three individually, there would

be good support for a trinity. No other ordered existence would coincide with such declarations. It is revealed that:

1. The Father is God (Galatians 1:1-5; John 17:3).

Whenever God is spoken of, while it is the Godhead, the Trinity, who is the subject, it is often the Person of the Father

being referenced.

2. The Son is God (John 1:1).

Compare Isaiah 6:8,with John 12:41; Isaiah 43:11, with John 17:3 and Matthew 1:21; Zechariah 12:10 with Revelation 1:7.

Additional references are: Titus 2:13; Isaiah 44:6; Hebrews 1:8, and II Thessalonians 1:12. Note the words of Thomas, in John

20:28, confessing the risen Christ to be his God, his only Lord and God. Powerful is John 8:19 and 14:9.

3. The Holy Spirit is God (Acts 5:3,4; II Corinthians 3:18, note the Greek).

In I Corinthians is good testimony, comparing 6:19 and 3:17, with II Corinthians 6;16. The Temple belongs to the One Who

dwells therein. Further, compare Isaiah 51:12 with John 3:6 and I John 5:4. Consider Romans 8:26,27. Who is this One Who

has perfect standing before the heavenly throne, to intercede for us? Is it God the Father, simply spoken of as “the Spirit?”

How then could it be said that God knows the mind of the Spirit? What redundancy and confusion, by such an

interpretation, to say that God knows His own mind, and is obeying His own will.

If there are three persons, and only three, but only one God; if God is One, a compound unity, and if all three Persons are called God and considered equal, then what other choice but a Trinity?

Illustrations:

A man may be a father, a husband, and a friend. This is a modal trinity, not ontological.

In a clover, the leafs are distinct, but they are not “the clover.” They are clover, but not “the clover.”

Water may be liquid, ice, or vapor. The key word is “or.” It can be only one at a time.

Light is comprised of heat ray, light ray and chemical ray. But, remove one, and light is no more. A light ray is only one-third of Light; Christ is fully, in Himself, God.

So with a chord. Remove one note, and while it is music, it is not complete.

So with man. Remove one and the definition of man is altered. No one part can do what the others can do.

In the Trinity, the Father is in the Son, and the Son in the Father (John 14:10). No earthly

illustration can duplicate this. In the Holy Spirit, both the Father and the Son indwell the believer

(John 14:16-23, with II Corinthians 6:16 and Ephesians 3:17).

As difficult as the concept of a trinity is to the human mind to comprehend, we accept it by faith, Sixty-six books of the Word of God all conform to the idea, and there are no contradictions. If some man would have devised such a scheme, as to foster on mankind such an idea, it surely could not have survived the protraction of1600 years, and the scrutiny of the 40 authors of our holy book.

D. The Doctrine as Erroneously Held.

1. Three Gods in One.

God is a Trinity, not a Triad. Winston-Salem, Greensboro and High Point have been called the Triad. But they are three

cities, distinct, and no other relationship except being cities with a certain geographical relationship. Winston-Salem is not

High Point, nor is it in High Point. The three comprise a Triad. But a Triad is not comparable, in the argument, to “God.” God

is god, whether trinity or not. A triad demands three. The three cites are “cities.” But, they together do not comprise a “one

city” entity. They are three cities, separate and distinct, unlike the Trinity.

2. One God Revealed in Three Persons.

Here, the idea is that the One God manifests Himself in three different forms, or ways. Sometimes as the Father, or the Son,

or the Holy Spirit. But the Trinity does not denote manifestation, but the essence of His existence. The Father is prominent in

the Old Testament, but both the Son and the Holy Spirit is also seen therein. Isaiah 48:16 is so vivid in this matter.

During the life time of Jesus on earth, it is the Son that is prominent. But again, all three are manifested together, at His

baptism Matthew 3:16, 17). Manifestation occurs, but it is all three simultaneously--not separate manifestations of each one,

alternately, or solitarily.

In the present age, the Holy Spirit is the prominent Personage on earth. But His ultimate objective, in all His activity, is to

glorify Christ. Is He then glorifying Himself, according to this view. Or, is there two separate personages, Who, of course,

are One God? The answer will define the truthfulness of the view.

In the Kingdom Age, the Son will again be prominent on earth. But consider the profuse scriptures which reveal all three

Persons overseeing, operating and energizing that golden age: Psalm 2 and 8; Joel 2 and 3; I Corinthians 15:24-28, et. Al.

We are not presented with one God manifesting Himself at separate times in the form of One of the three Persons. Neither

is it that one God divides Himself up into three Persons. It is the One True and Living God, a unity in His nature of three

Persons eternally existing. There is one God, eternally existing in three Persons.

IV. His Excellent Attributes.

An attribute is that which essentially belongs to a person or thing. The attributes of God are those perfect qualities of His nature,

which are its necessary characteristics or expression.

A. His Natural Attributes (i.e., What He is in Himself).

1. Self-Existence (John 5:26; I Timothy 6;16).

Unlike any other life, He comes from no source, for apart from His creative work, there is not other in existence (Psalm 90:2;

Hebrews 1:12; Exodus 3:14; 6:3).

2. Eternality (Deuteronomy 33:27; Micah 5:2; Genesis 1:1).

God is completely without beginning or end (Revelation 1:8; Genesis 1:1; 21:33).

3. Omniscience (I John 3:20; Isaiah 46:9,10; Acts 15:18; Romans 4:17; Hebrews 4:13).

God has all knowledge, and is absolutely perfect in that knowledge (Psalm 139:1-3). God knows all the possibilities of all

“ifs.”

4. Omnipotence (Luke 1:37; Genesis 18:14; Matthew 19:26).

God has all power. He is able to do whatsoever He wills to do. This power is inclusive of the power to limit Himself, or, to be

limited by His holy nature, which translates to one saying there are some things which God can’t do.

a. He cannot look on evil (Habakkuk 1:13). Applied to Christ on the cross, one gains insight into our Savior’s cry in Matthew 17:46.

b. He cannot deny Himself (II Timothy 2;13).

c. He cannot lie (Titus 1:2; Hebrews 6:18).

d. He cannot Sin, or be tempted to sin (James 1:13).

5. Omnipresence (Malachi 3:6 James 1:17; Hebrews 13:8).

God is everywhere present (Hebrews 4:13; Amos 9:2-4 Matthew 28:20). This presence is real, but not material. God is in

Heaven, but all things are immediately in His presence. Note Matthew 6:9 with Ephesians 4:6.

6. Immutability (Malachi 3:6; James 1:17; Hebrews 13:8).

“Mutable,” means “subject to change.” God’s Nature Attributes and Will are absolutely unchangeable. God is totally

consistent. One may fully depend upon His promises. The rainbow (Genesis 9:13), the seasons (Genesis 8:22), and the

recurring cycles in nature (Jeremiah 31:33-37), are tokens, evidences, and even guarantees of His unwavering dependability.

It is said that God repents (i.e., to change one’s mind) (Genesis 6:6; Jonah 3:10). It is said that He doesn’t repent (I Samuel

15:29 Number 23:19). The apparent contradiction is resolvable: God’s plan includes man’s choices. As man changes his

actions, God is subject to change His course of action. However, through foreknowledge, the actions of all the participants

are already in the immutable plan of God. God repenting does not violate His immutability. He simply reverses His actions in

regard to what man might do, as it conforms to His purposes and plan. Jeremiah 18:8 and Zechariah 8:14,15 reveal this

principle. However, II Kings 23:25-27 demonstrates that God is not obligated to repent.

B. His Moral Attributes.

These are His characteristics as relate to conduct or character. It is what He is in manifestation.

1. Holiness (Leviticus 11:44; Isaiah 43:3).

Holiness concerns God’s character. God is holy in His nature, i.e., absolutely separate from and exalted above all His

creatures, totally free from all moral evil and sin. Consequently:

a. He cannot Commit Evil (James 1:13; Matthew 4:1-11; John 8:46).

b. He cannot Condone Evil (Habakkuk 1:13; Revelation 21:27; Romans 6:23; Psalm 5:4).

2. Righteousness (II Chronicles 12:6).

Righteousness is doing right because the heart is right. Concerning God, the righteousness of God is the manifestation of

His natural holiness. It may be seen as His character (holiness), related to His reputation (righteousness).

God hates sin (Proverbs 6:16; Zechariah 8:17). Righteousness is the display of His love of holiness. Because He is right, He

does right. God is not holy because He does right. Doing right is the out-flowing of His holy nature. The implied accusation

of Satan (Genesis 3:4,5), and a part of his great lie, was that God was away enjoying the world of unrighteousness, and

hiding it from Eve. A huge lie that was!

3. Justice (Psalm 89:14).

Justice results from God’s holiness, and is His righteousness applied. Justice is at the heart of the dilemma concerning the

sinfulness of man, and God’s purposes in saving him. Romans 3:4-26 sets forth the case. Justice demands man pay for his

sin. God would not be just in simply excusing man. Consequently, God Himself became a member of the race of the unjust.

However, He was (is) Himself just, through the virgin birth, and perfect choice and practice. The Just One died to pay the

penalty of the unjust (I Peter 3:18), that sinners might be justified (Romans 5:1).

4. Truthfulness (Titus 1;2; I Samuel 15:29).

His character makes it impossible for Him to lie. His power renders it unnecessary.

5. Faithfulness (Lamentations 3:23); I Thessalonians 5:24; I Corinthians 10:13).

6. Love (I John 4:8).

Love is the cement that holds all the above together, to mold His qualities into blessings for His people. Love makes God’s

attributes profitable to us.

GOD THE FATHER:

We now turn from the study of God, the Godhead, to a look at the individual persons within that Unity. First look concerns God the Father.

I. His Eternal Fatherhood (Isaiah 9:8; Matthew 6:9).

When the Word speaks of "God", it is the entire God-head being spoken of, e.g., "In the beginning God created...." The entire

Godhead created. But God takes on a particular relationship in the first Person of the Trinity.

A. The Essential Relationship: Originally with Christ.

1. Jesus claimed it (John .5.17; 8).

2. God claimed it (Matthew 3:17; Luke 1:35).

B. The Eternality of the Relationship (Isaiah 9:6).

This is not explained in Scripture, but it is presented as fact (John 1:1,14.) The Word was with God in the beginning, and was

God, and soeternal. The glory of the "only begotten of' the Father" relationship must also be eternal (v.14). Hebrews l:1-3 (“The

eternal essence and incarnate expression”).

I Timothy 5:1,2 show that “Son-ship” is not necessarily “Genesis,” but “relationship.” Uniformly, the Scriptures profess that the “Son is given,” not Genesis (Isaiah 7:14; 9:6; Luke 1:35 with Galatians 4:4). The title “Only Begotten” is interpreted to be, “The only One of His kind.”

C. The Ensuing Relationship in the Incarnation.

This eternal relationship only takes on meaning for our benefit in the incarnation.

1. He came from the Father (Luke 1:31-35; John 8:42; 16:27-30).

2. He obeyed the Father (Hebrews 10:7; Matthew 17:5).

3. He Manifested the Father (John 17:4,6,8).

4. He Returned to the Father (John 2O:l7; Acts 2:33).

D. The Extent of the Relationship:

1. In Creation (Acts 17:29)

2. In Recreation (Romans 8:14-19; Galatians 4:5-7; I John 3:1,2; Romans 9:8).

3. In Resurrection (Romans 8:14,15,23). Note, concerning Christ, Psalm 2:7 with Hebrews 1:5,6.

The Begotten Son was brought into the world, and proclaimed as "begotten again,” in His resurrection. This is the dual

"firstborn" relationship of Colossians 1:15-19; Psalm 89:27, where the already existing Son is declared to be the “Firstborn.”

4. In Calling Out:

a. Of Israel (Exodus 4:22,23; Hosea 11:1).

Israel was rejected (Hosea 1:9) and then reclaimed (verse 10). Still, the actual relationship was never severed in reality,

but only in the sense of fellowship, and as pertaining to the benefits of that relationship.

b. Of God's Own (II Corinthians 6:14-18). Again, this is state, not standing.

II. His Essential Work. (John 5:17; Hebrews 4:4).

The Father is active, but His working is carried out through the Son, the Holy Spirit being the active Agent (Note the work of creation,

and of salvation).

A. His Work of Planned Redemption.

It all began in eternity past (Ephesians 3:11; I Peter 1:18-20)

1 Chosen in Christ (Ephesians 1:4)

It is an eternal choosing (Ephesians 3:11).

2. Guaranteed Fulfillment (Ephesians 1:5,11)

3. Promised Eternal Life (Titus 1:2)

4. Names recorded in the Book of Life (Revelation 13:8; 17:8)

B. His Work of perfect creation (Genesis 1:1)

1. By His infinite Power (Hebrews 11:3)

2. Perfected in 6 days (Genesis 1:1,31; 2:1)

3. Performed:

a. Through His Son (Hebrews 1:3)

b. By the Holy Spirit (Genesis 1:2)

4. Sustained by Him (Colossians 1:17; Hebrews 1:3; Psalm 147:15-18)

C. His Work of Providence: All things work:

A. For the Glory of God (Colossians 1:18; Ephesians 6,9,12; Romans 9:22,33,36)

B. For the Good of the Believer (Romans 8:28; Genesis 50:20)

C. According to God's Purposes (Ephesians 1:5, 9, 11; Romans 8:29)

History, is "His-Story", and is working out according to God's plans and purposes. Note Daniel 2:31-45; 4:17,25, 32,35; 5:21; Proverbs 21:1. Cod's sovereignty and planning is certainly able, in His foreknowledge, to forsee the actions men will take in varying circumstances, and to include them--indeed, to assure them, within the scope of His plan.

a. God Provides for His Creation (Job 38; note verses 26-41)

b. God Protects His Own (Hebrews 1:14; Daniel 3:17,18)

c. God Plans for His Own (Proverbs 3:5,6; Genesis 12:1)

GOD THE SON:

In light of Scriptures like John 8:23,24, "If ye believe not that I AM (He) ye shall die in your sins,” we see the necessity of studying about God

the Son. Note Peter's heaven-given confession as recorded in Matthew 16:13-17. The attack today is on the Word of God, both the inspired

Word, and the Incarnate Word, which comprise the full revelation God for this present age.

I. His Pre-Existence. He existed:

A. Before Bethlehem (Isaiah 9:6, "a son is given"; Micah 5:2)

B. Before Creation (John 1:1-3,14; 17:5; Colossians 1:17; Proverbs 8:22)

B. Being Eternal (Micah 5:2; John 1:1 with Revelation 1:17,18; Hebrews 1:8; 13:8; Ephesians 3:9-11; I John 1:2).

C. Being Equal with God (Philippians 2:6; Colossians 2:9; John 14:8,9; John 1:1, note Greek “pros”)

II. His Prophetic Past.

A. His Virgin Birth.

This is an area under attack in modern form criticism. Note Isaiah 7:14 in R.S.V., and in the T.E.V. 1966 and 1968 editions.

1. Prophecy Uttered (Genesis 3:15; Isaiah 7:14; Luke 1:35).

2. Performance Announced (Luke 1:19, 26-38; Matthew 1:18-23)

3. Perfect Accomplishment (Matthew 1:24,25; 2:1; Luke 2:1-7, 21-40; Galatians 4:4)

B. His Incarnation (Embodiment, assumption of humanity). Is Christ half God and half man? Or, fully

God and fully man? Or, some other combination?

1. Prophecy Uttered (Genesis 3:15; Psalm 40:6-8 with Hebrews 10:5; Isaiah 52,53; Psalm 22:9,10, l4-22).

2. Performance Announced (Luke 2:11; Luke 4:22 9/ John 8:19,42).

3. Perfect Accomplishment (Luke 2:25-38; John l:14; Hebrews 2:14,16,17; I Tim 3:16; Romans 1:3; 8:3,4). Romans 8:3,4 reveals the purpose of the Incarnation.

D. His Unerring Life.

1. Perfect in Nature (Luke 1:35; Hebrews 2:14; I John 3:9).

2. Perfect by Choice (Matthew 4:1; Hebrews 4:15 with I John 2:15-17)

3. Perfect in Practice (I Peter 2:22,23; John 8:46; Hebrews 10:7 with Matthew 17:5).

E. His Purposeful Ministry (Matthew 20:28)

1. As Prophet (Deuteronomy 18:15-19 with Acts 3:20-22; 7:37; Hebrews 1:1-3)

The prophet represented God to man. The 0ld Testament prophets did three things:

a. Taught (Fulfilled in Christ, Matthew 5-7)

b. Healed (Fulfilled in Christ: Matthew 8,9)

c. Prophesied (Fulfilled in Christ: Matthew 24,25).

As God's Prophet, He has said enough.

2. As Priest (Hebrews 10:12).

The priest represented man before God. In His person, Christ is typified by Melchizedec (Genesis 14:18; Hebrews 7); in His performance, by Aaron.

Christ, as priest:

a. Was Prophesied (Psalm 110:4)

b. Was Typified (Leviticus 16; Genesis 14:18 with Hebrews 7).

Note the three works of the 0ld Testament priest, as seen in Leviticus. 16, and Christ's

fulfillment thereof:

1) The Cross (Hebrews 9:12, 26)

2) Behind the Veil (Hebrews 9:12,24)

3) Coming Forth to Bless (Hebrews 9:28)

c. Was Magnified.

1) Better Sacrifices (Hebrews 8:6; 9:9, 11, 24)

2) Eternal Benefit (Hebrews 10:14)

3) Continuing Effects (Hebrews 10:21; I John 2:1,2; Revelation 12:10).

As Priest, He has done enough (Hebrews 9:25,26; I John 2:1).

3. As Priest-King.

a. Prophesied (Psalm 2; Daniel 7:13,14; Zechariah 14:9)

b. Presented:

1) The King's Laws (Matthew 5,6)

2) The King's Credentials (Matthew 7-12. Note Isaiah 61 with Luke 4)

3) The King's Offer of Himself (Matthew 21:1-11).

c. Purposely Rejected (Matthew 21:11-17; John 19:15; Acts 3:17-21,26).

As King, He has power enough.

No 0ld Testament personage was allowed to hold all three offices, though King Saul, holding two (I Sam. 10:1,10) dared usurp the office of the third (I Sam. 13:9), but was then rejected as King (13:14). Only Christ, the great Anti-Type could hold all three.