What’s God Like

With all these channels of revelation we ought to be able to learn something about what God is like. Traditionally, the characteristics of God stated formally and systematically are called the attributes of God; and traditionally, they have been divided into two categories. There are some ways in which God is like us (for instance, God is just, and man can be just too); and there are some ways in which God is unique (for instance, He is infinite, which finds no correspondence in us). However, these categories are not hard and fast, and some of the choices as to which attributes to place within which category are debatable. The important thing to study is the attribute itself to learn not only what it reveals about God but also what implications that it has for one’s personal outlook and life.God is omniscient. Omniscience means that God knows everything, and this includes the knowledge not only of things that actually happen but also of things which might happen. This kind of knowledge God had by nature and without the effort of learning. Jesus claimed omniscience when He said, “If the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Mt 11:21). Here is a display of the knowledge of things that might have happened. God “telleth the number of the stars; he calleth them all by their names” (Ps 147:4), and “known unto God are all his works from the beginning of the world” (Ac 15:18).
The practical ramifications of the omniscience of God are many. Think, for instance, what this means in relation to the eternal security of the believer. If God knows all, then obviously nothing can come to light subsequent to our salvation which He did not know when He saved us. There were no skeletons in the closet which He did not know about when He offered to give us eternal salvation. Think again what omniscience means when something tragic occurs in our lives. God knows and has known all about it from the beginning and is working all things out for His glory and our ultimate good. Consider what omniscience ought to mean in relation to living the Christian life. Here is Someone who knows all the pitfalls as well as the ways to be happy and who has offered to give us this wisdom. If we would heed what He says then we could avoid a lot of trouble and experience a lot of happiness.

God is holy. The word holiness is very difficult to define. The dictionary does not help much since it just defines holiness as absence of evil, and it is usually measured against a relative standard. In God, holiness is certainly absence of evil, but it must also include a positive righteousness and all of this measured against Himself as an absolute standard. Holiness is one of the most important, if not the most important, attributes of God, and certainly nothing that God does can be done apart from being in complete harmony with His holy nature. Peter declares that “he which hath called you is holy” (1 Pe 1:15), and then he goes on to state what effect that should have in our lives, namely, “so be ye holy in all manner of conversation [life].”
An analogy may help in understanding this concept of holiness. What does it mean to be healthy? It means more than not being sick. Likewise, holiness is more than absence of sin; it is a positive, healthy state of being right. This is what John meant when he said that God is light (1 Jn 1:5).
The ramification of this is obvious: “Walk in the light.” A proper concept of holiness as a requirement for Christian living would end a lot of discussion about what is permitted to the Christian and what is not. It seems as though many are trying to discover how close they can come to sin without being cut off from their particular Christian group or clique instead of determining the propriety of things on the simple basis of “Is it holy?” Don’t be tempted to be a leader in or follower of the “let’s skate on as thin ice as possible” group; instead, be a leader in holiness. This will please God because it imitates Him.

God is just (or righteousness). While holiness principally concerns the character of God, justice or righteousness has more to do with the character expressed in His dealings with men. It means that God is equitable, or, as the Bible puts it, He is no respecter of persons. David said, “The judgments of the Lord are true and righteous altogether” (Ps 19:9; see also Ps 116:5; 145:17; Jer 12:1).
The most obvious application of the justice of God is in connection with judgment. When men stand before God to be judged they will receive full justice. This is both a comfort (for those who have been wronged in life) and a warning (for those who think they have been getting away with evil). Before an unsaved audience Paul emphatically warned of the coming righteous judgment: “He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Ac 17:31).
If you think a little further you might ask if God can save sinners and still be just. This is a good question and is answered by Paul in Romans 3:21-26 in the affirmative, but only because (as he explains) Jesus died to pay the penalty for sin which a just God required. But the price having been paid, God can be just (not compromising His holiness) and at the same time justify the one who believes in Jesus.

God is love (1 Jn 4:8). What is love? This is one of the most often used and most infrequently defined words in our vocabulary today. Here is one way of arriving at a proper concept of what love is. When young people think of love they think first and quite naturally of a pleasant emotional experience. And this is love, but it is not the whole concept. When those same young people grow up, marry, and have children, they soon learn that they have to discipline those children. The couple that first cuddles a baby and then soon after corrects that baby who, for instance, reaches out to touch a hot stove, is expressing two aspects of love. So any definition of love must be broad enough to include both the cuddling and correcting aspects of love. Therefore, we might tentatively propose the definition that love is that which seeks good for the object loved. But anyone who rears children knows that there are as many experts on child-rearing as there are grandmothers and aunts. What is good in the opinion of one is not good in the judgment of another. For the Christian this problem of what is good is easily solved. Good is the will of God. So, putting that in our tentative definition, we may say that love is that which seeks the will of God in the object loved. Will such a definition work? Let’s test it. God is love, meaning that He seeks His own will or glory, and we know that this is true. God loves the world, meaning that He seeks to have His will followed by the world. God loves sinners, meaning He wants them to know His will, and it is His desire that they believe on His Son. We are to love one another, meaning that we are to endeavor to see that the will of God is done in each other. So the definition seems to work.
The love of God seems to be of such a nature as to interest itself in the welfare of creatures in a measure beyond any normal human conception (1 Jn 3:16; Jn 3:16). It is almost beyond human comprehension to think of God allowing Himself to become emotionally involved with human beings. Of course the great manifestation of this was in the sacrifice of His Son for the salvation of men (1 Jn 4:9-10). The Bible also teaches that the love of God is shed abroad in the hearts of the children of God (Ro 5:8).
There is a very popular teaching today that says that because God is love and always acts in a loving manner toward His creatures, eventually all men will be saved. This teaching is called universalism. The trouble with the doctrine is not only that it contradicts direct statements of the Bible which say that men will be cast into hell forever (Mk 9:45-48), but it misunderstands the concept of love and its relation to the other attributes of God. Love may have to punish, and the attribute of love does not operate in God apart from His other attributes, particularly the attributes of holiness and justice.

God is true. Truth is another concept which is difficult to define. The dictionary says that it is agreement which is represented; if applied to God, it means that God is consistent with Himself and thus everything He does is true also. The Bible asserts that God is true (Ro 3:4) and Jesus claimed to be the truth (Jn 14:6), thus making Himself equal with God. The ramifications of the truthfulness of God lie chiefly in the area of His promises. He cannot be false to any one of the promises He has made. This includes broad and inclusive promises as, for instance, to the nation Israel, and it affects with equal certainty the promises made to believers for daily living. The truth of God also affects His revelation, for He who is true cannot and has not revealed anything false to us.

God is free. Freedom in God means that He is independent of all His creatures, but it obviously could not mean that He is independent of Himself. Often we hear it said that the only restrictions on God are those inherent in His own person (e.g., God cannot sin because His holiness restricts Him from doing that). Perhaps it would be better to consider the matter in this fashion: the only restrictions on God’s freedom are the restrictions of perfection, and since perfection is no restriction, in reality, then, God is not restricted in any way. When Isaiah asked the people, Who has directed the Lord or who has taught Him anything or who has instructed Him? (Isa 40:13-14), He expected the answer “no one,” because God is free (independent of His creatures). If this be true, then anything God has done for His creatures is not out of a sense of obligation to them, for He has none. What He has done for us is out of His love and compassion for us.

God is omnipotent. Fifty-six times the Bible declares that God is the almighty one (and this word is used of no one but God, cf. Rev 19:6). When students talk about the omnipotence of God they often joke about it along the line of asking if God could make two plus two equal six. The trouble with such a question is simply that it is not in the realm which omnipotence is concerned with. You might as well ask if dynamite could make two plus two equal six. The truths of mathematics are not in the area of omnipotence. But the security of the believer certainly is, and we are kept secure in our salvation by an omnipotent God (1 Pe 1:5). In fact, our salvation comes because the gospel is the power of God unto salvation (Ro 1:16). So rather than meditating on the ridiculous, let’s be thankful for the basics of our redemption which are effected by the power of God. Furthermore, God’s omnipotence is seen in His power to create (Gen 1:1), in His preservation of all things (Heb 1:3), and in His providential care for us.

God is infinite and eternal. Since there is nothing in our human natures which corresponds to infinity (only the opposite, finitude), it is difficult, if not impossible, for us to comprehend the term. Indeed, most dictionaries resort to defining it by negatives—without termination or without finitude. Eternity is usually defined as infinity related to time. Whatever is involved in these concepts, we can see that they must mean God is not bound by the limitations of finitude and He is not bound by the succession of events, which is a necessary part of time. Also His eternality extends backward from our viewpoint of time as well as forward forever. Nevertheless, this concept does not mean that time is unreal to God. Although He sees the past and future as clearly as the present, He sees them as including succession of events, without being Himself bound by that succession. “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Ps 90:2; cf. Gen 21:33; Ac 17:24).

God is immutable. Immutability means that God is unchanging and unchangeable. God never differs from Himself, and thus in our concept of God there can be no idea of a growing or developing being. He is the one in whom is no variableness (Ja 1:17; cf. Mal 3:6; Isa 46:9-10).
There is a problem in connection with the immutability of God, and it concerns verses which say that God repented (Gen 6:6; Jon 3:10). If these verses are understood to mean that there actually was a change in God’s plans, then He is either not immutable or not sovereign. But if such verses refer only to the revelation or unfolding of God’s plans to men, then it can be said that although His plan does not change, as man views its unfolding it seems to involve change. In other words, God’s “repentance” is only from our viewpoint; therefore, it is only apparent repentance as His eternal and unchanging plan is worked out in history.

God is omnipresent. Omnipresence means simply that God is everywhere present. That concept is not difficult, but some aspects related to it are. For instance, what is the difference between omnipresence and pantheism? Essentially, it is this: Omnipresence says God is everywhere present (though separate from the world and the things in it), while pantheism says that God is in everything. Omnipresence says that God is present in the room where you are reading this, while pantheism affirms that God is in the chair and in the window, etc. Another important distinction is this: Even though God is everywhere (though not in everything), this does not contradict the fact that there are varying degrees of the manifestation of His presence. God’s presence in the Shekinah glory was an immediate and localized manifestation of His presence, while His presence in relation to unredeemed men is scarcely realized by them. Furthermore, the presence of God is not usually in visible or bodily form. Occasionally He has appeared so that His glory was seen, but omnipresence is a spiritual manifestation of God. Psalm 139 teaches His omnipresence in a most vivid way, and of course this doctrine means that no one can escape God. If people try throughout their entire lifetime, they still cannot escape Him at death. On the other hand, it also means that a believer may experience the presence of God at all times and know the blessing of walking with Him in every trial and circumstance of life.

God is sovereign. The word sovereign means chief, highest or supreme. When we say that God is sovereign we are saying that He is the number one Ruler in the universe. Actually, the word itself does not tell anything about how that Ruler may rule, although this is described in the Bible. The word itself means only that He is the supreme Being in the universe. Of course, the position brings with it a certain amount of authority, and in God’s case that authority is total and absolute. This does not mean, however, that He rules His universe as a dictator, for God is not only sovereign, He is also love and holiness. He can do nothing apart from the exercise of all His attributes acting harmoniously together. The concept of sovereignty involves the entire plan of God in all of its intricate details of design and outworking. Although He often allows things to take their natural course according to laws which He designed, it is the sovereign God who is working all things according to His wise plan.
That the Bible teaches the sovereignty of God there can be no doubt. Just read Ephesians 1 and Romans 9 (and don’t worry about all the ramifications). For the Christian the idea of sovereignty is an encouraging one, for it assures him that nothing is out of God’s control, and that His plans do triumph.
These are the principal attributes or characteristics of God, and this is the only God that exists. The God of the Bible is not a god of man’s own making or thinking or choosing, but He is the God of His own revelation.
A Survey of Bible Doctrine.

Published by Intentional Faith

Devoted to a Faith that Thinks

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