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The Nature of God
By Arthur W. Pink
Moody PublishersCopyright © 1999 Moody Bible Institute of Chicago
All rights reserved.
The Solitariness of God
Perhaps the title of the chapter is not sufficiently explicit to indicate its theme. This is partly because so few are accustomed to meditate upon the personal perfections of God. Comparatively few who occasionally read the Bible are aware of the awe-inspiring and worship-provoking grandeur of the divine character. That God is great in wisdom, wondrous in power, yet full of mercy is assumed by many as common knowledge. But to entertain anything approaching an adequate conception of His being, nature, and attributes, as revealed in the Scripture, is something which very few people in these degenerate times have done. God is solitary in His excellency. "Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?" (Exodus 15:11).
"In the beginning God" (Genesis 1:1). There was a time, if "time" it could be called, when God, in the unity of His nature (though subsisting equally in three Persons), dwelt all alone. "In the beginning God." There was no heaven where His glory is now particularly manifested. There was no earth to engage His attention. There were no angels to sing His praises. There was no universe to be upheld by the word of His power. There was nothing, no one, but God; and that not for a day, a year, or an age, but "from everlasting." During a past eternity God was alone—self-contained, self-sufficient, in need of nothing. Had a universe, or angels, or humans been necessary to Him in any way, they also would have been called into existence from all eternity. Creating them when He did added nothing to God essentially. He changes not (Malachi 3:6); therefore His essential glory can be neither augmented nor diminished.
God was under no constraint, no obligation, no necessity to create. That He chose to do so was purely a sovereign act on His part, caused by nothing outside Himself, determined by nothing but His own good pleasure; for He "worketh all things after the counsel of his own will" (Ephesians 1:11). That He did create was simply for His manifestative glory. Do some of our readers imagine that we have gone beyond what Scripture warrants? Then we appeal to the Law and the testimony: "Stand up and bless the Lord your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise" (Nehemiah 9:5). God is no gainer even from our worship. He was in no need of that external glory of His grace which arises from His redeemed, for He is glorious enough in Himself without that. What was it that moved Him to predestinate His elect to the praise of the glory of His grace? It was "according to the good pleasure of his will" (Ephesians 1:5).
We are well aware that the high ground we tread here is new and strange to almost all of our readers, so it is well to move slowly. Let us appeal again to the Scriptures. As the apostle brings to a close a long argument on salvation by sovereign grace, he asks, "For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again?" (Romans 11:34–35). The force of this is that it is impossible to bring the Almighty under obligation to the creature. God gains nothing from us. "If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man" (Job 35:7–8). But it certainly cannot affect God, who is all-blessed in Himself. "When ye shall have done all those things which are commanded you, say, We are unprofitable servants" (Luke 17:10)—our obedience has profited nothing.
We go farther: Our Lord Jesus Christ added nothing to God in His essential being and glory, either by what He did or suffered. True, gloriously true, He manifested that glory of God to us, but He added nothing to God. He Himself expressly declares so, and there is no appeal from His words: "My goodness extendeth not to thee" (Psalm 16:2). The whole of that psalm is a psalm of Christ. Christ's goodness or righteousness reached unto His saints in the earth (v. 3), but God was high above and beyond it all.
It is true that God is both honored and dishonored by men, not in His essential being, but in His official character. It is equally true that God has been glorified by creation, by providence, and by redemption. We do not dare dispute this for a moment. But all of this has to do with His manifestative glory and the recognition of it by us. Yet, had God so pleased, He might have continued alone for all eternity, without making known His glory unto creatures. Whether He should do so or not He determined solely by His own will. He was perfectly blessed in Himself before the first creature was called into being. And what are all the creatures of His hands unto Him even now? The Scripture again answers:
Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. To whom then will ye liken God? or what likeness will ye compare unto him? (Isaiah 40:15–18)
That is the God of Scripture; but He is still "the unknown God" (Acts 17:23) to heedless multitudes.
It is he that sitteth upon the circle of the earth, and the inhabitants thereof are like grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: that bringeth the princes to nothing; he maketh the judges of the earth as vanity. (Isaiah 40:22–23)
How vastly different is the God of Scripture from the god of the average pulpit!
Nor is the testimony of the New Testament any different from that of the Old. How could it be since both have one and the same Author? There too we read:
Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see; to whom be honour and power everlasting. Amen. (1 Timothy 6:15–16)
Such a One is to be revered, worshiped, and adored. He is solitary in His majesty, unique in His excellency, and peerless in His perfections. He sustains all, but is Himself independent of all. He gives to all and is enriched by none.
Such a God cannot be found out by searching. He can be known only as He is revealed to the heart by the Holy Spirit through the Word. It is true that creation demonstrates a Creator, and so plainly that men are "without excuse." Yet we still have to say with Job, "Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?" (Job 26:14). The so-called argument from design by well-meaning apologists has, we believe, done much more harm than good. It has attempted to bring the great God down to the level of finite comprehension, and thereby has lost sight of His solitary excellence.
Analogy has been drawn between a savage who finds a watch upon the sands, and from a close examination of it infers a watchmaker. So far so good. But attempt to go farther. Suppose the savage sits on the sand and endeavors to form a conception of this watchmaker, his personal affections and manners, his disposition, acquirements, and moral character, all that goes to make up a personality. Could he ever think or reason out a real man, the man who made the watch, so he could say, "I am acquainted with him"? It seems trifling to ask, but is the eternal and infinite God so much more within the grasp of human reason? No, indeed. The God of Scripture can be known only by those to whom He makes Himself known.
Nor is God known by the intellect. "God is a Spirit" (John 4:24), and therefore can only be known spiritually. But fallen man is not spiritual; he is carnal. He is dead to all that is spiritual. Unless he is born again, supernaturally brought from death unto life, miraculously translated out of darkness into light, he cannot even see the things of God (John 3:3), still less apprehend them (1 Corinthians 2:14). The Holy Spirit has to shine in our hearts (not intellects) to give us "the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). But even that spiritual knowledge is fragmentary. The regenerated soul has to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18).
The principal prayer and aim of Christians should be to "walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God" (Colossians 1:10).CHAPTER 2
The Decrees of God
The Scriptures mention the decrees of God in many passages, and in a variety of terms. The word "decree" is found in Psalm 2:7. In Ephesians 3:11 we see His "eternal purpose"; in Acts 2:23, His "determinate counsel and foreknowledge"; in Ephesians 1:9, the mystery of His "will"; in Romans 8:29, that He also did "predestinate"; in Ephesians 1:9, His "good pleasure." God's decrees are called His "counsel" to signify that they are consummately wise. They are called God's "will" to show that He was under no control, but acted according to His own pleasure. When a man's will is the rule of his conduct, it is usually capricious and unreasonable; but wisdom is always associated with will in the divine proceedings, and accordingly, God's decrees are said to be "the counsel of his own will" (Ephesians 1:11).
The decrees of God relate to all future things without exception; whatever is done in time was foreordained before time began. God's purpose was concerned with everything, whether great or small, whether good or evil. But with reference to the latter we must be careful to state that while God is the Orderer and Controller of sin, He is not the Author of it in the same way that He is the Author of good. Sin could not proceed from a Holy God by positive and direct creation, but only by decretive permission and negative action. God's decree, as comprehensive as His government, extends to all creatures and events. It was concerned about our life and death; about our state in time; and about our state in eternity. As God works all things after the counsel of His own will, we learn from His works what His counsel is (was), as we judge an architect's plan by inspecting the building erected under his direction.
God did not merely decree to make man, place him upon the earth, then leave him to his own uncontrolled guidance. Instead, He fixed all the circumstances in the lot of individuals, and all the particulars which comprise the history of the human race from commencement to close. He did not merely decree that general laws should be established for the government of the world, but He settled the application of those laws to all particular cases. Our days are numbered, and so are the hairs of our heads. We may learn what is the extent of the divine decrees from the dispensations of Providence in which they are executed. The care of Providence reaches to the most insignificant creatures, and the most minute events—the death of a sparrow, the fall of a hair.
Let us now consider some of the properties of the divine decrees. First, they are eternal. To suppose any of them to be made in time is to suppose that some new occasion has occurred, some unforeseen event or combination of circumstances has arisen, which has induced the Most High to form a new resolution. This would argue that the knowledge of the Deity is limited, and that He grows wiser in the progress of time—which would be horrible blasphemy. No man who believes that the divine understanding is infinite, comprehending the past, the present, and the future, will ever assent to the erroneous doctrine of temporal decrees. God is not ignorant of future events which will be executed by human volitions; He has foretold them in innumerable instances, and prophecy is but the manifestation of His eternal prescience. Scripture affirms that believers were chosen in Christ before the world began (Ephesians 1:4); yes, that grace was "given" to them then (2 Timothy 1:9).
Second, the decrees of God are wise. Wisdom is shown in the selection of the best possible ends and the fittest means to accomplish them. That this character belongs to the decrees of God is evident from what we know of them. They are disclosed to us by their execution, and every proof of wisdom in the works of God is a proof of the wisdom of the plan, in conformity to which they are performed. As the psalmist declared, "O LORD, how manifold are thy works! in wisdom hast thou made them all" (Psalm 104:24). It is indeed but a very small part of them which falls under our observation; yet, we ought to proceed here as we do in other cases and judge of the whole by the specimen, of what is unknown by what is known. He who sees the workings of admirable skill in the parts of a machine which he has an opportunity to examine is naturally led to believe that the other parts are equally admirable. In like manner should we satisfy our minds as to God's works when doubts obtrude themselves upon us and repel the objections which may be suggested by something we cannot reconcile to our notions of what is good and wise. When we reach the bounds of the finite and gaze toward the mysterious realm of the infinite, let us exclaim, "O the depth of the riches both of the wisdom and knowledge of God!" (Romans 11:33).
Third, they are free. "Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?" (Isaiah 40:13–14). God was alone when He made His decrees, and His determinations were influenced by no external cause. He was free to decree or not to decree, and to decree one thing and not another. This liberty we must ascribe to Him who is supreme, independent, and sovereign in all His doings.
Fourth, they are absolute and unconditional. The execution of them is not suspended upon any condition which may, or may not be, performed. In every instance where God has decreed an end, He has also decreed every means to that end. The One who decreed the salvation of His elect also decreed to work faith in them (2 Thessalonians 2:13). "My counsel shall stand, and I will do all my pleasure" (Isaiah 46:10); but that could not be, if His counsel depended upon a condition which might not be performed. But God "worketh all things after the counsel of his own will" (Ephesians 1:11).
Side by side with the immutability and invincibility of God's decrees, Scripture plainly teaches that man is a responsible creature and answerable for his actions. If our thoughts are formed from God's Word, the maintenance of the one will not lead to the denial of the other. That there is a real difficulty in defining where the one ends and the other begins is freely granted. This is always the case where there is a conjunction of the divine and the human. Real prayer is composed by the Spirit, yet it is also the cry of a human heart. The Scriptures are the inspired Word of God, yet they were written by men who were something more than machines in the hand of the Spirit. Christ is both God and man. He is omniscient, yet "increased in wisdom" (Luke 2:52). He is almighty, yet was "crucified through weakness" (2 Corinthians 13:4). He is the Prince of life, yet He died. High mysteries all—yet faith receives them unquestioningly.
It has been pointed out often in the past that every objection against the eternal decrees of God applies with equal force against His eternal foreknowledge. Jonathan Edwards said:
Whether God has decreed all things that ever come to pass or not, all that own the being of a God, own that He knows all things beforehand. Now, it is self-evident that if He knows all things beforehand, He either doth approve of them or doth not approve of them; that is, He either is willing they should be, or He is not willing they should be. But to will that they should be is to decree them.
Finally, attempt to assume and then contemplate the opposite. To deny the divine decrees would be to predicate a world and all its concerns regulated by undesigned chance or blind fate. Then what peace, what assurance, what comfort would there be for our poor hearts and minds? What refuge would there be to fly to in the hour of trial? None at all. There would be nothing better than the black darkness and abject horror of atheism. How thankful we should be that everything is determined by infinite wisdom and goodness! What praise and gratitude are due unto God for His divine decrees. Because of them, "We know that all things work together for good to them that love God, to them who are the called according to his purpose" (Romans 8:28). Well may we exclaim, "For of him, and through him, and to him, are all things: to whom be glory for ever. Amen" (11:36).
Excerpted from The Nature of God by Arthur W. Pink. Copyright © 1999 Moody Bible Institute of Chicago. Excerpted by permission of Moody Publishers.
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