The Great Doctrines of the Bible | Page 9

man," refers to God's consultation with the angels with whom He takes counsel before He does anything of importance; but Isa. 40:14--"But of whom took he counsel," shows that such is not the case; and Gen. 1:27 contradicts this idea, for it repeats the statement "in the image of God," not in the image of angels; also that "GOD created man in HIS OWN image, in the image of God (not angels) created he him." The "us" of Gen. 1:26, therefore, is properly understood of plural majesty, as indicating the dignity and majesty of the speaker. The proper translation of this verse should be not "let us make," but "we will make," indicating the language of resolve rather than that of consultation.
4. THE DOCTRINE OF THE TRINITY: (Vs. Unitarianism).
The doctrine of the Trinity is, in its last analysis, a deep mystery that cannot be fathomed by the finite mind. That it is taught in the Scripture, however, there can be no reasonable doubt. It is a doctrine to be believed even though it cannot be thoroughly understood.
a) The Doctrine of the Trinity in the Old Testament.
This doctrine is not so much declared as intimated in the Old Testament. The burden of the Old Testament message seems to be the unity of God. Yet the doctrine of the Trinity is clearly intimated in a four-fold way:
First: In the plural names of the Deity; e. g., Elohim.
Second: Personal pronouns used of the Deity. Gen. 1:26; 11:7; Isa.6:8.
Third: The Theophanies, especially the "Angel of the Lord." Gen.16 and 18.
Fourth: The work of the Holy Spirit. Gen. 1:2; Judges 6:34.
b) The Doctrine of the Trinity in the New Testament.
The doctrine of the Trinity is clearly taught in the New Testament; it is not merely intimated, as in the Old Testament, but explicitly declared. This is evident from the following:
First: The baptism of Christ: Matt 3:16, 17. Here the Father speaks from heaven; the Son is being baptized in the Jordan; and the Spirit descends in the form of a dove.
Second: In the Baptismal Formula: Matt. 28:19--"Baptizing them in the name (sing.) of the Father, and of the Son, and of the Holy Ghost." Third: The Apostolic Benediction: 2 Cor. 13:14--"The grace of our Lord Jesus Christ....love of God.....communion of the Holy Ghost."
Fourth: Christ Himself teaches it in John 14:16--"I will pray the Father... He will give you another Comforter."
Fifth: The New Testaffignt sets forth:
A Father who is God, Rom. 1:7. A son who is God, Heb. 1:8. A Holy Spirit who is God, Acts 5:3, 4.
The whole is summed up in the words of Boardman: The Father is all the fulness of the Godhead invisible, John 1:18; the Son is all the fulness of Godhead manifested, John 1:4-18; the Spirit is all the fulness of the Godhead acting immediately upon the creature, 1 Cor. 2:9, 10.
III. THE ATTRIBUTES OF GOD:
It is difficult to clearly distinguish between the attributes and the nature of God. It is maintained by some that such a division ought not to be made; that these qualities of God which we call attributes are in reality part of His nature and essence. Whether this be exactly so or not, our purpose in speaking of the attributes of God is for convenience in the study of the doctrine of God.
It has been customary to divide the attributes of God into two classes: the Natural, and the Moral. The Natural attributes are Omniscience, Omnipotence, Omnipresence, Eternity; the Moral attributes: Holiness, Righteousness, Faithfulness, Mercy and Loving-kindness, and Love.
1. THE NATURAL ATTRIBUTES:
a) The Omniscience of God.
God Is a Spirit, and as such has knowledge. He is a perfect Spirit, and as such has perfect knowledge. By Omniscience is meant that God knows all things and is absolutely perfect in knowledge.
(1) Scriptures setting forth the fact of God's Omniscience.
In general: Job 11:7, 8--"Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?" Job's friends professed to have discovered the reason for his affliction, for, forsooth, had they not found out the secrets of the divine wisdom unto perfection. No, such is beyond their human, finite ken. Isa. 40:28--"There is no searching of his understanding." Jacob's captive condition might lead him to lose trust and faith in God. But Jacob has not seen all God's plans--no man has. Job, 37:16--"The wondrous works of him which is perfect in knowledge." Could Job explain the wonders of the natural phenomena around him? Much less the purposes and judgments of God. Psa. 147:5--"His understanding is infinite." Of His understanding there is no number, no computation. Israel is not lost sight of. He who can number and name and call the stars is able also to call each of them by name even out of their captivity. His knowledge is not to be measured by ours.