transitive attributes of god

The Scriptures assure us that creation, miracles, incarnation, regeneration, are immediate acts of God. It is "ft glassy. We muBt be just, before we are generous. How God foreknows free human decisions we may not be able to say, but then the method of God's knowledge in many other respects is unknown to us. 2. on 2 Thess. Is. 4 : 4), to fulfil the "counsel" of God (Acts 2 : 23 ). We can be wise, but we can never be as wise as God. But we’re also made in his image (Genesis 1:26–28), so in other ways, God shares his attributes with us. 46:9, 10—"declaring the end from the beginning." 44:24—"stretcheth forth the heavens alone:" Heb. God isn’t made of matter, has no parts or dimensions, cannot be perceived by our bodily senses, and is more excellent than any other kind of existence. “With him are wisdom and might; he has counsel and understanding” (Job 12:13). When we see or touch body, we get the idea of space in which the body exists, but the idea of space is not furnished by the sense; It is an a priori cognition of the reason. Psalm 145 : 3—"his greatness is unsearchable"; Job 11 : 7-9—"high as heaven" .... "deeper than SheoL", In explanation of the term mfinity, we may notice. "— he might have created many wives for Adam, though he did actually create but one. See Luthardt, Compendium der Dogmatik, 70. Man, by virtue of his free-will, determines his action from within. Infinity implies simply that God exists in no necessary relation to finite things or beings, and that whatever limitation of the divine nature results from their existence is, on the part of God, a self-limitation. That is holy which, undisturbed from without, is wholly like itself." God is what he is—infinite purity. 1 : 1(5); and "Ye therefore shall be perfect," where the standard laid down is: "as your heavenly Father is perfect" (Mat. Only in the Son do men become sons of God. 11:33—" 0, the depth of the riches both of the wisdom and the knowledge of God." Love Is therefore possible only between persons, and always presupposes personality. Space is not a substance nor an attribute, but a relation. . Many of the remarks made In explanation of time apply equally to space. Side by side with these anthropomorphic expressions and manifestations, moreover, are specific declarations which repress any materializing conceptions of God; as, for example, that heaven is his throne and the earth his footstool (Is. Basis Theism: "The relation of the absolute to the finite is not the mathematical relation of a total to Its parts, but it is a dynamical and rational relation.". Theol., 42-135. Love implies not merely receiving but giving, not merely emotion but fmpartation. 14 : 6—" I am the life", and Heb. Eternity is infinity in its relation to time. Just as God is unlimited or infinite with respect to time, so God is unlimited with respect to space. “Not that anyone has seen the Father except him who is from God” (John 6:46). Rev. An animal's brain may be frozen into a piece solid as ice, yet, after thawing, it will act as before; although freezing of the whole body will cause death. {g) Omniscience, as qualified by holy will, is in Scripture denominated "wisdom." Solf-impartation is different from self-affirmation. Things contradictory to the nature of God: for God to lie, to sin, to die. Tbe9e things are not objects of knowledge. We may therefore expect that all past revelations, whether in nature or in his word, will not only not be contradicted by our future knowledge, but will rather prove to have in them more of truth than we ever dreamed. For example: Aren’t these instances where God did change? Is this blessedness of God consistent with sorrow for human misery and sin? We cannot conceive of attributes except as belonging to an underlying essence which furnishes their ground of unity. 1—"Such negative notions .... imply at once an attempt to think, and a failure in that attempt." See Shcdd, Sermons to the Natural Man: Sermon on 41 Mercy optional with God," 366: Mercy, like omnipotence, may exist in God without being exercised. God himself is unified, completely integrated, and infinitely perfect in all of these attributes. 85 :10—" Mercy and truth are met together; righteousness and peace hare kissed each other "; and in Rom. The one essence of God is present at the same moment in all. Although there is logical succession in God's thoughts, there is no chronological succession. Cicero well said that they who confounded the honcstum with the utile deserved to be banished from society. Your form could not be submitted. 1 Sam. No, 'tis a circle, infinitely great—All the circumference with creations thronged: God at the centre dwells, beholding all. Of the future: Is. But jealousy can be a positive thing, too. The penalties he inflicts upon transgression are not vindictive but vindicative. “Whither shall I go from your Spirit?Or whither shall I flee from your presence?If I ascend to heaven, you are there!If I make my bed in Sheol, you are there!If I take the wings of the morningand dwell in the uttermost parts of the sea,even there your hand shall lead me,and your right hand shall hold me.” —Psalm 139:7–10. (c) God is rather the living God, as haviug in his own being a source of movement and activity, both for himself and for others. 6:16—" whom no man hath seen, nor nan m "; Mat. Gen. 8 :1—" God remembered Koah"= interposed by special act for Noah's deliverance, showed that he remembered Noah. On the other hand, the notion of holiness is, both in Scripture and in Christian experience, perfectly simple, and perfectly distinct from that of other attributes. 97 :10—" Ye that love the Lord, hate eTil"; Eph. We may learn of God's holiness. The consideration of the immanent attributes is, therefore, properly concluded with an account of that truth, love, and holiness, which render God entirely sufficient to himself. (o) Omnipotence in God does not exclude, but implies, the power of selflimitation. (6) God is truth, not only in the sense that he is the being who truly knows, but also in the sense that he is the truth that is known. Of men and their works: Ps. There is a great need for a recognition of God’s holiness in the church today. S2 :10—"the Lord hath made bare his holy arm' = nature does not exhaust or entomb God; nature is the mantle in which he commonly reveals himself: but he is not fettered by the robe he wears—he can thrust it aside, and make bare hi* arm in providential interpositions for (earthly deliverance, and in mighty movements of history for the salvatiou of the sinner and for the setting up of his own kingdom. Paul tells us that even now in our Christian lives we all are being “changed into his likeness from one degree of glory to another” (2 Corinthians 3:18). Harris, Fhllos. See Rogers, Supernatural Origin of the Bible, 10; Bowne, Metaphysics, 136; Charnoek, Attributes, 1:383-405. Christ's coming and work were no sudden makeshift, to remedy unforeseen defects in the Old Testament scheme: Christ came rather in "the fulness of the time" (Gal. 12 : 6), but only holiness punishes (Jer. After his own pleasure: Ps. God does whatever he pleases. Mercy and Goodness, or Transitive Love. Mivart. It follows that the nature of the attributes Is to be illustrated, not alone or chiefly from wisdom and holiness in man. 1 : 2—"God, who cannot lie, promised"; Heb. This view ignores the testimony of conscience and of Scripture that sin is intrinsically illdeserving, and must be punished on that account, not because punishment will work good to the universe —indeed, it could not work good to the universe, unless it were just and right in itself. | God reveals Himself not only in His names, but also in His attributes, that is, in the perfections of the divine Being. Elihu says that God is the one “who is perfect in knowledge” (Job 37:16), and John says that God “knows everything” (1 John 3:20). 379, note. he performeth the thing that is appointed for me; and many such things are with him " ). While we must say that God has made all creation so that each part of it reflects something of his own character, we must also affirm that to picture God as existing or being like anything else in creation is misleading and dishonors who he is. John can say that “God is light” (1 John 1:5) and then a little later say also that “God is love” (1 John 4:8). Dorner, System of Doctrine, 1 : 456—" It Is the part of goodness to protect goodness." Of the attributes involved in infinity, we mention: (a) That God is causa sui, having the ground of his existence in himself. previous next. Ps. The purely realistic explanation of the attributes tends to low and polytheistic conceptions of God. (a) Mere process, without a subject; for we cannot conceive of a divine life without a God to live it. Upon this view, might makes right; the laws of Nero are always binding: a man may break his promise when civil law permits: there is no obligation to obey a father, a civil governor, or God himself, when once It is certain that the disobedience will be hidden, or when the offender is willing to incur the punishment. This implies that God is holy only for a purpose; he is bound to be unholy, if greater good would result; that is, holiness has no independent existence in his nature. 1 : 9—" God is faithful "; 1 Thess. All believers In a soul regard the soul as at least present in all parts of the brain, and this is a relative omnipresence no less difficult In principle than its presence in all parts of the body. Reward is thus seen to be in Scripture a matter of grace to the creature; only to the Christ who works for us in atonement, and in us in regeneration and sanctificatlon, Is reward a matter of debt (see also 2 John 8). by foreknowing the motives of these acts, and this either because these motives induce the acts, (1) necessarily, or (2) certainly. Even the heathen could say "Flat jus tit ia, ruat c

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