The Great Doctrines of the Bible by Rev. William Evans (best books to read for self improvement TXT) 📖

of being human expressions used in order to bring the infinite within the comprehension of the finite. How otherwise could we understand God saving by means of human expressions, in figures that we all can understand!

(3) How are such passages as Exod. 24:10 and 33:18-23 in which it is distinctly stated that men saw the God of Israel, to be reconciled with such passages as John 1:18; “No man hath seen God at any time,” and Exod. 33:20: “There shall no man see me and live”?

Answer:

aa) Spirit can be manifested in visible form:

John 1:32: “I saw tho Spirit descending from heaven like a dove (or in the form of a dove).” So throughout the ages the invisible God has manifested Himself in visible form. (See Judges 6:34: The Spirit of the Lord clothed Himself with Gideon.)

bb) On this truth is based the doctrine of “The Angel of the Lord”

in the Old Testament: Gen 16:7, 10, 13. Note here how the Angel of the Lord is identified with Jehovah Himself, cf. vv. 10, 13. Also Gen. 22:12—“The angel of the Lord…. not withheld from me.” In 18:1-16, one of the three angels clearly and definitely identifies himself with Jehovah. Compare chapter 19, where it is seen that only two of the angels have come to Sodom; the other has remained behind. “Who was this one, this remaining angel? Gen.18:17, 20 answers the question; v. 22 reads: “And Abraham stood yet before the Lord. In Exod. 13:21 it is Jehovah, while in 14:19 it is the Angel that went before Israel. Thus was the way prepared for the incarnation, for the Angel of the Lord in the Old Testament is undoubtedly the second person of the Trinity. This seems evident from Judges 13:18 compared with Isa. 9:6, in both of which passages, clearly referring to Christ, the name “Wonderful” occurs. Also the omission of the definite article “the” from before the expression “the Angel of the Lord,” and the substitution of “an” points to the same truth. This change is made in the Revised Version.

cc) What was it then that the elders of Israel saw when it is said they saw the “God of Israel”?

Certainly it was not God in His real essence, God as He is in Himself, for no man can have that vision and live. John 1:18 is clear on that point: “No man hath seen God at any time.” The emphasis in this verse is on the word “God,” and may read, “GOD no one has seen at any time.” In 5:37 Jesus says: “Ye have neither heard his voice at any time, nor seen his shape.” From This it seems clear that the “seeing” here, the which has been the privilege of no man, refers to the essence rather than to the person of God, if such a distinction can really be made. This is apparent also from the omission of the definite article before God, as well as from the position of God in the sentence. None but the Son has really seen God as God, as He really is. What, then, did these men see?

Evidently an appearance of God in some form to their outward senses; perhaps the form of a man, seeing mention is made of his “feet.” The vision may have been too bright for human eyes to gaze upon fully, but it was a vision of God. Yet it was only a manifestation of God, for, although Moses was conversing with God, he yet said: “If I have found grace in thy sight, show me thy face.” Moses had been granted exceeding great and precious privileges in that he had been admitted into close communion with God, more so than any other member of the human race. But still unsatisfied he longed for more; so in v. 18 he asks to see the unveiled glory of God, that very thing which no man in the flesh can ever see and live; but, no, this cannot be. By referring to Exod. 33:18-23 we find God’s answer: “Thou canst not see my face…. thou shalt see my back parts, but my face shall not be seen.” (Num. 12:8 throws light upon the subject, if compared with Exod. 33:11.)

“The secret remained unseen; the longing unsatisfied; and the nearest approach to the beatific vision reached by him with whom God spake face to face, as friend with friend, was to be hidden in the cleft of the rock, to be made aware of an awful shadow, and to hear the voice of the unseen.”

2. THE PERSONALITY OF GOD: (Vs. Pantheism).

Pantheism maintains that this universe in its ever changing conditions is but the manifestation of the one ever changing universal substance which is God; thus all, everything is God, and God is everything; God is all, all is God. Thus God is identified with nature and not held to be independent of and separate from it. God is, therefore, a necessary but an unconscious force working in the world.

The Bearing of the Personality of God on the Idea of Religion.

True religion may be defined as the communion between two persons: God and man. religion is a personal relationship between God in heaven, and man on the earth. If God were not a person there could be no communion; if both God and man were one there could be no communion, and, consequently, no religion. An independent personal relationship on both sides is absolutely necessary to communion. Man can have no communion with an influence, a force, an impersonal something; nor can an influence have any moving or affection towards man. It is absolutely necessary to the true definition of religion that both God and man be persons. God is person, not force or influence.

a) Definition of Personality.

Personality exists where there is intelligence, mind, will, reason, individuality, self-consciousness, and self-determination. There must be not mere consciousness—for the beast has that—but self-consciousness. Nor is personality determination—for the beast has this, too, even though this determination be the result of influences from without—but self-determination, the power by which man from an act of his own free will determines his acts from within.

Neither corporeity nor substance, as we understand these words, are necessarily, if at all, involved in personality. There may be true personality without either or both of these.

b) Scripture Teaching on the Personality of God.

(In this connection it will Be well to refer to the Ontological Argument for the Existence of God, for which see p. 17.)

(1) Exod 3:14;—“I AM THAT I AM.”

This name is wonderfully significant. Its central idea is that of existence and personality. The words signify “I AM, I WAS, I SHALL BE,” so suggestively corresponding with the New Testament statement concerning God: “Who wast, and art, and art to come.”

All the names given to God in the Scripture denote personality. Here are some of them:

Jehovah—Jireh: The Lord will provide (Gen. 22:13, 14).

Jehovah-Rapha: The Lord that healeth (Exod. 15:26).

Jehovah-Nissi: The Lord our Banner (Exod. 17:8-15).

Jehovah-Shalom: The Lord our Peace (Judges 6:24).

Jehovah-Ra-ah: The Lord my Shepherd (Psa. 23:1).

Jehovah-Tsidkenu: The Lord our Righteousness (Jer. 23:6).

Jehovah-Shammah: The Lord is present (Ezek. 48:35).

Moreover, the personal pronouns ascribed to God prove personality: John 17:3, et al. “To know thee”—we cannot know an influence in the sense in which the word know is here used. Statement: All through the Scriptures names and personal pronouns are ascribed to God which undeniably prove that God is a Person.

(2) A sharp distinction is drawn in the Scriptures between the gods of heathen and the Lord God of Israel (See Jer. 10:10-16).

Note the context: vv. 3-9: Idols are things, not persons; they cannot walk, speak, do good or evil. God is wiser than the men who made these idols; if the idol-makers are persons, much more is God.

See the sharp contrast drawn between dead idols and the living, personal, true and only God: Acts 14:15; 1 Thess. 1:9; Psa. 94:9,

10.

 

Statement: God is to be clearly distinguished from things which have no life; he is a living Person.

(3) Attributes of personality are ascribed to God in the Scriptures.

God repents (Gen. 6:6}; grieves {Gen 6:6}; is angry {1 Kings 11:9); is jealous (Deut. 6:15); loves (Rev. 3:19); hates (Prov. 6:16).

Statement: God possesses the attributes of personality, and therefore is a Person.

(4) The relation which God bears to the Universe and to Men, as set forth in the Scriptures, can be explained only on the basis that God is a Person.

Deism maintains that God, while the Creator of the world, yet sustains no further relations to it. He made it just as the clock-maker makes a self-winding clock: makes it and then leaves it to run itself without any interference on His part. Such teaching as this finds no sanction in the Bible. What are God’s relations to the universe and to men?

aa) He is the Creator of the Universe and Man.

Gen. 1:1, 26; John. 1:1-3. These verses contain vital truths. The universe did not exist from eternity, nor was it made from existing matter. It did not proceed as an emanation from the infinite, but was summoned into being by the decree of God. Science, by disclosing to us the marvellous power and accuracy of natural law, compels us to believe in a superintending intelligence who is infinite. Tyndall said: “I have noticed that it is not during the hours of my clearness and vigor that the doctrine of material atheism commends itself to my mind.”

(In this connection the Arguments from Cause and Design, pp. 16 and 17, may be properly considered.)

Statement: The Creation of the Universe and Man proves the Personality of the Creator—God.

bb) God sustains certain relations to the Universe and Man which He has made.

Heb 1:3—“Uphold all things.” Col. 1:15-17—“By him all things hold together.” Psa. 104:27-30—All creatures wait upon Him for “their meat in due season.” Psa. 75:6, 7—“Promotion” among men, the putting down of one man and the setting up of another, is from the hand of God.

What do we learn from these scriptures regarding the relation of God to this universe, to man, and to all God’s creatures?

First. That all things are held together by Him; if not, this old world would go to pieces quickly. The uniformity and accuracy of natural law compels us to believe in a personal God who intelligently guides and governs the universe. Disbelief in this fact would mean utter confusion. Not blind chance, but a personal God is at the helm.

Second. That the physical supplies for all God’s creatures are in His hand: He feeds them all. What God gives we gather. If He withholds provision we die.

Third. That God has His hand in history, guiding and shaping the affairs of nations. Victor Hugo said: “Waterloo was God.”

Fourth. Consider with what detail God’s care is described: The sparrows, the lilies, the hairs of the head, the tears of His children, etc. See how these facts are clearly portrayed in the following scriptures: Matt. 6:28-30; 10:29, 30; Gen. 39:21, with 50:20; Dan. 1:9; Job 1:12.

Statement: The personality of God is shown by His active, interest and participation all things, even the smallest things, in the universe, the experience of man, and in the life of all His creatures.

THE UNITY OF GOD: (Vs. Polytheism).

There are three monotheistic religions in the world: Judaism, Christianity, and Mahommedanism. The second is a development of the first; the third is an outgrowth of both.

The doctrine of the Unity of God is held in contradistinction to Polytheism, which is belief in a multiplicity of gods; Tri-theism, which teaches that there are three Gods—that