From times immemorial men have believed in the existence of a Supreme Being whom we call God. This conviction is common to all races under all conditions. In our modern, scientific world the question is being asked today, Whence the idea of God? Various answers are given. Some tell us that it is innate in the human mind. Others insist that it is the result of the processes of reasoning. Another class of thinkers says that it is the result of a supernatural revelation of the Deity. What is the truth about the entire situation? As a general statement regarding these hypotheses, I would say that there is truth in each \u2014 especially in the first and third. But we must investigate more fully to ascertain the facts as far as possible. Yet are we capable of understanding the facts and implications based thereupon?<\/p>\n
What is meant by innate knowledge? Innate or intuitive knowledge is that which is derived from the nature of man’s soul due to the fact that he is a sentient, rational, moral being. Our very being recognizes certain fundamental facts and principles as true. There is no need of any proof to convince us of the reality of such things. Our intuitive knowledge falls naturally into three classes. In the first place, we note our sense perceptions. We experience pain. We may not be able to understand everything connected with it, but we recognize the fact that there is pain. We see an object. By our innate knowledge we are convinced of the reality of that which appears before us. Again, we may be mistaken in regard to the true nature of what is seen. Nevertheless, we recognize intuitively the reality of said object.<\/p>\n
In the next place, we have intuitions of our intellectual nature. In this category fall those cognition’s which we call axiomatic truths. For instance, the child recognizes that the shortest distance between two points is a straight line and that the whole is equal to the sum of its parts. By innate knowledge we recognize that every effect must have an adequate cause. We have no need to be taught these simple fundamental truths but recognize them from infancy.<\/p>\n
In the third place, there are great moral principles that the mind instinctively and innately recognizes. From childhood we perceive the distinction between right and wrong, though often seen only faintly, the necessity of one’s being virtuous, the responsibility for character and conduct, and deserved punishment for wrongdoing. There is that faculty in our inner being which is aware of these great ethical, fundamental principles.<\/p>\n
The recognition and the acceptance of these great intuitive principles are experiences common to all men, regardless of the state of their civilization and education. By some individuals these axiomatic truths are perceived more clearly than by others. They vary with each case. Recognizing these fundamental facts about ourselves and accepting them as the basis of all our reasoning processes, we approach our subject by asking the question, Whence the idea of God?<\/p>\n
Is the knowledge of God innate in the human mind? In other words, does a child, as its mind begins to unfold and it observes the things around about it, instinctively and intuitively recognize the existence of a Being above and beyond the external world, which it sees? If all children, of all races, of all times, thus possess this ability to perceive the existence of the Almighty and His perfection’s, we are bound to conclude that the recognition of God is the result of innate knowledge or of the constitution of our being. When we approach the question this way, we must be careful lest we be led into error. If universality is made the criterion of innate knowledge, we must bear in mind that we are speaking only of those things that are recognized intuitively \u2014 known by the very constitution of our nature. Universality of belief on any one point does not prove its correctness, for there was a time when men in general believed that the world was flat. Their mistaken idea in regard to it did not convert this error into truth.<\/p>\n
Is the belief in the existence of God an intuitive truth? The answer is that, if it is universal and necessary, it is. If men are so constituted that they recognize His existence by the things that are made, and if disbelief in His existence is impossible, then His existence is truly established by innate knowledge. A glance at the literature that has come to us from all nations of the past reveals the fact that belief in God’s existence is the universal experience of mankind. It is true that certain individuals under pressure have at times disavowed such belief; but, when the pressure was removed and the individual was left free to exercise his own intellectual and moral powers, the involuntary expression of his innermost soul has usually been that there is a Supreme Being, upon whom we are all dependent and to whom we are accountable.<\/p>\n
Being convinced by the evidence that the idea of God is native to the human mind as is evident by the universality of religion throughout the world during all ages, we shall now turn to the sacred and infallible Word of God1<\/sup> to hear its testimony on this point:<\/p>\n For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; 19 because that which is known of God is manifest in them: for God manifested it unto them. 20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse: 21 because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasoning’s, and their senseless heart was darkened. 22 Professing themselves to be wise, they became fools, 23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things. 24 Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: 25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.\u201d (Romans 1:18-25)<\/p><\/blockquote>\n According to verse 18 of this quotation the wrath of God is revealed against all ungodliness and unrighteousness of men who hold down the truth by their ungodly lives and thus retard its progress among men. As proof that they are hindering the onward march of the truth of God, the apostle here declares, \u201c… that which is known of God is manifest in them: for God manifested it unto them.\u201d This language is very exact. \u201cThat which is known of God,\u201d or literally, \u201cthat known of God,\u201d declared the apostle, is manifested in these men who by their ungodly and unrighteous lives hinder or suppress the truth. According to this verse there is a certain amount of knowledge regarding God that is revealed in men. Note the expression, \u201cis manifest in them.\u201d This clause is an echo of innate or intuitive knowledge. Man’s constitution is such that he is capable of recognizing the existence of God. Men do have that innate ability or knowledge to recognize the Supreme Being; for what is known of God, is manifested unto them. The Almighty by His providence and by His works has brought home to the hearts of all men, which are so constituted as to receive the knowledge of Himself, the truth of His existence. In further explaining what he meant by this statement, the apostle declared, \u201cFor the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even<\/em> his everlasting power and divinity; that they may be without excuse.\u201d There cannot be, therefore, according to the Scriptures, any real atheists. Those only who have abnormal, distorted, or biased minds can possibly deny God’s existence. Such is man’s natural constitution declares the apostle.<\/p>\n Men in the very beginning of the human race were monotheists \u2014 believers in the one true and living God. As time passed, however, they refused to glorify Him as their Creator and became selfish and unthankful. When they took this attitude, they became vain in their reasoning, and their senseless hearts became darkened. Being unable, under these conditions, to see things as they are, they professed themselves to be wise; but in doing so they became fools. They then plunged into idolatry, changing \u201cthe glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.\u201d<\/p>\n The latest discoveries by the archaeologists prove that man originally held the monotheistic faith2<\/sup> and that later he introduced polytheism. Thus the scriptural statement here is supported by actual, historical facts. According to Romans 1:28-32, when men refused to have God in their knowledge, He gave them up to a reprobate mind to do those things which are improper. Men plunged to the very depths of sin and degradation. Nevertheless, it is said of them that \u201cknowing the ordinance of God, that they that practice such things are worthy of death, not only do the same, but also consent with them that practice them\u201d (Romans 1:32). We see this innate knowledge of God in Romans 2:14,15: \u201cfor when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them.\u201d From these scriptures it becomes immediately apparent that according to divine revelation man’s constitution was so created that he could recognize the existence and the perfections of God by observing the things which are made. In this connection we do well to notice the statement of King David found in Psalm 19:1-6:<\/p>\n The heavens declare the glory of God; and the firmament showeth his handiwork. In this passage the heavens are personified and are represented as recounting or proclaiming the glory of God the Almighty. In the second line of the first couplet the expanse or firmament likewise is personified and is spoken of as making known the works of God’s hands. Thus the very heavens throughout their vast expanse, together with the firmament around our earth, are constantly (as the participle form of the verbs used in both instances in these sentences indicates) declaring the glory of God and making known the works of His hands. The master workman is known by his accomplishments and deeds. Only a mastermind could produce Homer’s Iliad, <\/em>Virgil’s AEneid, <\/em>and Milton’s Paradise Lost. <\/em>Only an Alexander the Great could conquer the known world of his time. Men are truly known by their deeds and accomplishments. Only an all-wise, omnipotent God could create the heavens and the earth.<\/p>\n In Psalm 8 we have these words; \u201cWhen I consider thy heavens, the work of thy fingers, The moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him?\u201d (vss. 3,4). In the first part of this quotation the heavens are spoken of as being the work of God’s fingers. He is represented as a master craftsman who actually did the work himself, with his own hands and fingers. The workman who handles an article always leaves his fingerprints upon that which he has made. Of course, by various processes these can be removed. As the inspired psalmist looked into the heavens with spiritual insight, he saw that only God could leave such marks of identification. This language therefore has the same message that Psalm 19 delivers.<\/p>\n Returning to this passage, we note that in verse 2 the days of the past are thought of as persons who have their day and pass away. The day upon which God began His creative activity in bringing the universe into existence is represented as a witness who stood and observed the Almighty as he labored. Before this eyewitness died, he passed on the testimony regarding what he had seen to the next day, which, in turn, gave its testimony before passing to the succeeding day. According to this verse there has been passed down from the first day of creation to the present the testimony of God’s creative activity. Not only are the days represented as bringing to us the evidence regarding the Almighty’s work, but the first night likewise is represented as having been present when He began His activity. Like the day, it passed on its testimony to its successor who, in turn, passed on its message to succeeding generations. Thus the line of testimony has come down through the ages to us to the present day.<\/p>\n In verse 3 the psalmist declared that both the day and the night in passing on their testimony did not use human speech nor language; nevertheless their witness has been silently passed from generation to generation. Not only is there an unbroken succession of faithful witnesses passing on accurately what they heard from the original eyewitnesses, but also there is a line of evidence that has gone to the very ends of the earth. This fact is given in verse 4; \u201cTheir line is gone out through all the earth, And their words to the end of the world.\u201d When we realize that the psalmist was speaking of testimony, we see that the word \u201cline\u201d here can refer to nothing else but said testimony. The word used in the original frequently signifies a measuring line, that which makes the unknown known.<\/p>\n This declaration has gone into every corner of the globe in order that all men of every race might be able to see and understand that there is a God whose presence is veiled behind the material universe. According to the latter part of verse 4, God has set a tabernacle for the sun in the heavens. Of course, this is pictorial language; nevertheless it represents reality. In speaking of the sun, the psalmist compares it to a bridegroom coming out of his chamber who is eager to run a certain course, which is \u201cfrom the end of the heavens, And his circuit unto the ends of it.\u201d Since the sun is not visible to us at night (neither was the psalmist at the North Pole so that he could see the midnight sun, nor are we), this period of darkness is spoken of as the tabernacle in which the sun spends night. But early in the morning he comes forth from this tabernacle and rejoices that there is a circuitous journey for him to travel during the day. The word rendered \u201ccircuit\u201d literally means what our English word states. This same term is used with reference to the return to the year in Exodus 34:22 and is rendered \u201cat the year’s end.\u201d The year is thought of as making one complete circle or circuit in this given time. When David spoke of the sun and of its running in its circuit, he was speaking scientifically. Modern astronomy reveals the fact that not only does our earth revolve on its axis and travel around the sun in a circuit, but that our sun with its system of satellites is likewise moving in a circuit. I call attention to this remarkable language, which states a scientific truth uttered by a man who lived a thousand years before the beginning of the Common Era. From what source did he get this astronomical knowledge? There is but one answer \u2014 from the God concerning whose work he was speaking on this occasion. There is no wonder therefore that the Psalmist David, upon receiving the revelation concerning the movement of our solar system, was led to exclaim that the heavens and the firmament declare and show the glory of God. This evidence of the existence of the Almighty may be seen by every man and woman of every generation, of every clime, and of every nation throughout the world. They are therefore without excuse.<\/p>\n Notwithstanding the clear evidence of the existence of the Creator, the majority of humanity does not see His glory and recognize His presence. Even in Israel, throughout her checkered history, there have been many who have been unable to discern the evidence of His existence and power. In the Hebrew Scriptures we see evidence of this fact. Moses and the prophets constantly warned Israel and pleaded with her not to go into idolatry but to worship the God who created the heavens and the earth. For instance, Isaiah the prophet, in that matchless oration found in chapter 40, spoke of Jehovah, the God of Israel, as the one who had measured the waters in the hollow of His hand, meted out the heavens with a span, comprehended the dust of the earth in a measure, and weighed the mountains in scales and the hills in balances (Isaiah 40:12). Here the Lord is represented as an architect and a master builder, who has created the earth and the heavens according to a definite, specific plan. At the same time He was the master chemist who compounded all the elements out of which He built the universe.<\/p>\n This great statesman-prophet, in this chapter \u2014 one of the greatest polemics against idolatry \u2014 has given us one of the sublimest orations that ever fell from mortal lips. Of course, he spoke, inspired by the Spirit of God, as the subject matter of his message demonstrates. In this majestic discourse Isaiah set forth in the most forceful manner and cogent reasoning the existence of God, His having created the universe, His control of the heavenly bodies, His coming again to earth, and His delivering those in Israel who wait for him. As we shall see upon looking at the passage, the prophet was borne forward to our day and time and urged us who know God to deliver a special message to Israel in view of the impending world crises. Because it was intended in a special way for us today \u2014 not for the people of former generations \u2014 we must look at this message very carefully. This passage has been judged by some literary critics as being the finest specimen of oratory and literature in existence today. No person can lay claim to being well-educated, in the broadest sense of the term, who does not understand and comprehend, in a limited way at least, the message of this marvelous chapter. Because of its magnitude and grandeur, I herewith give the entire text and trust that the reader will pardon my bringing into the discussion some seemingly extraneous material. This chapter is a single literary unit. One must therefore glance at it in its entirety in order to see the force of that portion which deals with God’s existence:<\/p>\n Comfort ye, comfort ye my people, saith your God. 2 Speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah’s hand double for all her sins.<\/p>\n 3 The voice of one that crieth, Prepare ye in the wilderness the way of Jehovah; make level in the desert a highway for our God. 4 Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and rough places plain: 5 and the glory of Jehovah shall be revealed, and all flesh shall see it together; for the mouth of Jehovah hath spoken it.<\/p>\n 6 The voice of one saying, Cry. And one said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field. 7 The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass. 8 The grass withereth, the flower fadeth; but the word of our God shall stand forever.<\/p>\n 9 O thou that tellest good tidings to Zion, get thee up on a high mountain; O thou that tellest good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold, your God! 10 Behold, the Lord Jehovah will come as a mighty one, and his arm will rule for him: Behold, his reward is with him, and his recompense before him. 11 He will feed his flock like a shepherd, he will gather the lambs in his arm, and carry them in his bosom, and will gently lead those that have their young.<\/p>\n 12 Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 13 Who hath directed the Spirit of Jehovah, or being his counselor hath taught him? 14 With whom took he counsel, and who instructed him, and taught him in the path of justice, and taught him knowledge, and showed to him the way of understanding? 15 Behold, the nations are as a drop of a bucket, and are accounted as the small dust of the balance; behold, he taketh up the isles as a very little thing. 16 And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. 17 All the nations are as nothing before him; they are accounted by him as less than nothing, and vanity.<\/p>\n 18 To whom then will ye liken God? or what likeness will ye compare unto him? 19 The image, a workman hath cast it<\/em>, and the goldsmith overlayeth it with gold, and casteth for it<\/em> silver chains. 20 He that is too impoverished for such<\/em> an oblation chooseth a tree that will not rot; he seeketh unto him a skillful workman to set up a graven image, that shall not be moved. 21 Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 22 It is <\/em>he that sitteth above the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in; 23 that bringeth princes to nothing; that maketh the judges of the earth as vanity. 24 Yea, they have not been planted; yea, they have not been sown; yea, their stock hath not taken root in the earth: moreover he bloweth upon them, and they wither, and the whirlwind taketh them away as stubble. 25 To whom then will ye liken me, that I should be equal to him<\/em>? saith the Holy One. 26 Lift up your eyes on high, and see who hath created these, that bringeth out their host by number; he calleth them all by name; by the greatness of his might, and for that he is strong in power, not one is lacking.<\/p>\n 27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from Jehovah, and the justice due<\/em> to me is passed away from my God? 28 Hast thou not known? hast thou not heard? The everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not, neither is weary; there is no searching of his understanding. 29 He giveth power to the faint; and to him that hath no might he increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall; 31 but they that wait for Jehovah shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.\u201d<\/p><\/blockquote>\n In verses 1 and 2 of this chapter the prophet addressed certain ones who are worshippers of God, urging them to \u201cComfort ye, comfort ye my people.\u201d The ones who are called \u201cmy people\u201d are the Jewish race as we see from verse 2. God recognized those to whom He addressed the message as being His people also and Himself as being their God. Upon the basis of this relationship He urged these to give a special message to His people, Israel.<\/p>\n There are three distinct elements in this message: (1) Israel’s \u201cwarfare is accomplished,\u201d (2) \u201cher iniquity is pardoned,\u201d and (3) \u201cshe hath received of Jehovah’s hand double for all her sins.\u201d<\/p>\n From this message we see that Israel will need comfort. She is therefore seen in this vision to be in dire need and distress. But of what time did the prophet speak? The answer to this question is found in the statement, to be delivered to her, that her warfare is accomplished. When her warfare is actually over, she will not need any comfort; for she will be enjoying the blessings of God. But since the messengers in their attempt to comfort her are to tell her that her warfare is accomplished, we can come to but one conclusion; namely, that the time here foreseen is the very end of this age when Israel is suffering untold horrors and needs comfort; but that the time yet remaining through which she must endure tribulation and suffering is so very short, in comparison with the long centuries of unparalleled persecutions which she has endured, so that the messengers can say that her warfare is accomplished, that it is practically over. These facts lead me to believe that the prophet was urging the people of God in this time of Israel’s major crises to comfort her with this threefold message. These instructions imply that those who are to bring this comforting message to Israel will understand the prophetic word and the signs of the time and will be able to tell Israel that her sufferings, practically speaking, are over. In the light of the prophetic word, I am able to say with absolute confidence \u2014 and without any speculation or guessing \u2014 that the time yet remaining during which Israel will suffer is very short. We are indeed in the last days. The message of these verses and the three following, when analyzed in the light of the setting, is seen to be a prediction that there will be those who proclaim to Israel the coming of Jehovah, whose advent will be seen by all nations because He will appear in all his glory.<\/p>\n On the other hand, in verses 6-8, we have a glimpse of those who do not heed the admonition to proclaim this prophetic message to Israel. When we analyze carefully what they say as recorded in verses 6 and 7, we see that they are unwilling to proclaim the coming of Jehovah to His people. They are against the teaching and preaching of prophecy. This is seen in the words, \u201cAll flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.\u201d In other words, those who are here referred to refuse to give the message, claiming that the seasons come and go, one after another. The inference suggested by this statement is that they will continue to come and go and that there is no necessity of proclaiming to Israel the coming of the Lord.<\/p>\n In verses 9-11 those who do heed the admonition to give this message of comfort are urged to proclaim with no uncertain sound that the Lord is coming, and that He will come, not as He did nineteen hundred years ago, in humility and gentleness, but that He will return as a mighty warrior, having His reward and His recompense with Him. At the same time, however, He will be as gentle as a shepherd and will take care of His own.<\/p>\n In verses 12-17, the prophet soared to ethereal heights in his majestic description of this Mighty God whose coming is to be announced. This one is the Creator of the universe; He is the great architect; He is the great chemist; He is the great builder; He is the omniscient one; He is the all-powerful one. In comparison with Him the nations are but as a drop of water in a bucket. They are no more than the small dust of the balance. He is so very great that the cedars of Lebanon are not sufficient to burn, nor the beasts thereof sufficient to make an appropriate offering to Him. In fact, there is nothing in the world that can be considered as an offering worthy of His majesty, splendor, and glory.<\/p>\n Notwithstanding the fact that Israel had the knowledge of God, many of them were turning to idols and making images. This, to the prophet, seemed a ridiculous and senseless thing on the part of intelligent men.<\/p>\n Then, looking toward the heavens, the orator shouted that He \u201cthat sitteth above the circle of the earth\u201d was so very great that the inhabitants of the world \u201care as grasshoppers\u201d in His sight. Isaiah, like Job and Solomon, knew that the earth was round and that viewed from the heavens it appears as a circle. From whence did these men of God get this knowledge? They spoke contrary to the generally received ideas of their times. There is but one answer: God gave them their messages. This great God whose coming is to be announced to Israel, is the one who stretched out the heavens as a curtain and spread them out as a tent to dwell in. He is the one who created all the stars \u2014 as innumerable as they are. Because of His power not one of them is lacking. He knows them and calls them all by name. He controls the princes and the kings of this earth, who seem to act as if they were permanently located in their position, whereas He is the one who roots them up out of their security and complacency.<\/p>\n In the concluding paragraph, verses 27-31, Israel is seen to be lamenting her condition, thinking that the justice due to her has passed away, and that God has forgotten her. The prophet therefore reminded his audience that the Everlasting God, Jehovah, the Creator of the ends of the earth, does not faint; neither is He weary; there is no such thing as searching out His understanding. On the contrary, He is interested in the humblest, most insignificant man or woman in Israel. He is ready to help those who will wait for Him \u2014 His coming in fulfillment of the prophecy in this chapter.<\/p>\n \u201cHe giveth power to the faint; and to him that hath no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait for Jehovah shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint\u201d (vss. 29-31).<\/p>\n Here is the promise of divine assistance and help for those \u201cthat wait for Jehovah.\u201d We must give this message to the Hebrews now in order that the honest hearts among them may know of His (Messiah’s) second coming, may turn to Him, and wait for Him to make this appearance. This promise therefore presupposes that those among God’s people who now have the truth will give this prophetic message to Israel in order that the truth seekers may turn to God and wait for Him in the person of Messiah to appear, which thing He will do in His own good time and will bring the longed \u2014 for deliverance to His sorely tried people.<\/p>\n The Prophet Isaiah assumed that every honest truth seeker who desires facts can look into the heavens above and at the things upon the earth and can recognize that the one who created the universe is the one who is controlling the nations \u2014 is working in history. It is this one who will come again and deliver Israel and restore the faithful to favor with the Almighty.<\/p>\n Having seen that belief in God is universal, we now wish to ascertain if possible whether this conviction is simply a matter of coincidence or whether it is an absolute necessity. In other words, is it possible for man to avoid or to eradicate the idea of God’s existence from his being? Put differently, is it possible for man to discard the conviction regarding God’s existence? Thus far it has been impossible to get a satisfactory explanation of this conviction upon any basis other than that it is a part of his constitution. To put the question another way, is it possible for a sane man to disbelieve the existence of God? Many answer this question in the affirmative, calling attention to the fact that there are not a few atheists. In view of this situation, let us look more closely at the evidence and facts.<\/p>\n All fair-minded, scientific men must admit from the evidence which we have that belief in God is a universal fact. Can we say that this conviction is a necessary<\/em> belief? It is, if it is based upon the very constitution of man’s nature. If it is grounded in his being, it will be impossible for him, in his sane, sober moments, to discard this belief.<\/p>\n There are certain truths which are of such a nature that it is impossible to gainsay them. For instance, no one in a normal state of mind can deny that two and two make four. There are, however, different kinds of necessary truths. For example, there is the type of first principles the opposite of which is unthinkable. The principle of the law of causation falls into this category. There must be an adequate cause for every effect. The whole is greater than any of its parts. The opposite of these propositions is inconceivable.<\/p>\n In the next place, there are truths involved in certain physical phenomena and others pertaining only to mental or spiritual data. Although these exist in two separate realms and differ one from the other in producing conviction, nevertheless each is real in its own sphere. To the normal mind which is unhampered by preconceived ideas, the material or physical world is a reality, the existence of which cannot be denied. At the same time no fair-minded person can logically and reasonably deny the existence of mind and psychological phenomena. To be more specific taking a sober, rational, and logical view of myself, I cannot deny the reality of my body. Nor can I dispute the existence of my mind. The impossibility of denying either of these is apparent. Though the evidence in each case is different, conviction regarding both is produced and is unshakable.<\/p>\n In the third place, there is a class of truths which cannot be denied without doing violence to the laws of our mental make-up. In this realm lie moral and spiritual facts. In instances where denial is possible, external influence or false reasoning has been brought to bear to produce such abnormal convictions. To draw an illustration from the physical realm, one would say that a plumb bob may, by a person, be held from a vertical line. When, however, it is released, it will return to the normal position. By reason of some preconceived and fanciful theory or teaching, one’s mind may be pulled aside from the vertical line of truth and facts. For many physical reasons a person may deny the existence of God and also man’s moral nature. While he is under the influence of such unfounded theories, he may honestly and conscientiously believe all of those positions which are involved in the theory. When, however, the false conception is brushed aside by the stark experiences of life with its stubborn facts, especially in the face of death and eternity, men forget, as a rule, the theories and philosophizings of the learned and begin to face facts as they are \u2014 often after it is too late, after they have by willful rejection of light and truth wrecked their moral and spiritual make-up. On this point I wish to quote Dr. Charles Hodge: \u201cWhatever arouses the moral nature, whether it be danger, or suffering, or the approach of death, banishes unbelief in a moment. Men pass from skepticism to faith, in many cases, instantaneously; not of course by a process of argument, but by the existence of a state of consciousness with which skepticism is irreconcilable, and in the process of which it cannot exist. This fact is illustrated continually, not only in the case of the uneducated and superstitious, but even in the case of men of the highest culture. We see by everyday experience \u2014 and the statements of the Spriptures prove conclusively \u2014 that the moral law is indelibly written in man’s very nature. This fact implies that there is a Lawgiver who thus constituted man as he is, who will enforce these great moral principles, and to whom man is responsible. As long therefore as man, in his normal condition, recognizes himself as a moral being, he must admit the existence of God to whom he is personally responsible for his life and actions. To this extent, and in this sense, therefore, it is to be admitted that the knowledge of God is innate and intuitive; that men no more need to be taught that there is a God, than they need to be taught that there is such a thing as sin. But as men are ignorant of the nature and extent or sin, while aware of its existence, until instructed by the Word of God, and enlightened by His Spirit; so they greatly need the same sources of instruction to give them and adequate knowledge of the nature of God, and their relation to Him.\u201d<\/p>\n There are, however, men who deny this innate knowledge of God and who attribute a belief in His existence to the reasoning faculty of man. Such philosophers tell us that men, who have reached a high plane of education, culture, and science, by the inductive method in their examining nature and its phenomena, are the only ones who rationally come to the conclusion that a Supreme Being exists. A case analogous to this one, they claim is that which pertains to the law of gravitation. This power has been in existence in the physical realm since the creation, but was never understood properly until Newton recognized and stated the fundamental principles involved. This case is not analogous; because, as has been seen, it has been, from time immemorial to the present day the universal experience of the educated and uneducated, the cultured and uncultured alike, to believe in the existence of God.<\/p>\n Other thinkers endeavor to place the subject under discussion upon a different basis. To this class of philosophers, it seems evident that children and illiterate men, as they move in their limited spheres, stumble upon the idea of God from their various experiences. Such an hypothesis is the only reasonable foundation upon which they can base a conclusion relative to the different phenomena with which they come in contact. On this point I again quote Dr. Hodge; \u201cThus the existence of God is so obviously manifested, by everything within and around us, the belief in that existence is so natural, so suited to what we see and what we need, that it comes to be generally adopted. We are surrounded by facts which indicate design; by facts which demand a cause. We have a sense of the Infinite which is vague and void, until filled with God. We have a Knowledge of ourselves as spiritual beings, which suggests the idea of God, who is Spirit. We have the consciousness of moral qualities, of the distinction between good and evil, and this makes us think of God as a Being of moral perfection.\u201d While the things just mentioned are true, none of them gives man his idea of God. As has already been seen, man’s moral nature and the very constitution of his being inevitably lead him, with few exceptions, to the theistic faith. But these matters of daily experience, to which the author just quoted refers, only heighten and deepen and at the same time broaden and clarify man’s intuitive, innate idea of God’s existence.<\/p>\n I wish to summarize this phase of the subject by another quotation from Dr. Hodge: \u201cThe truth is, that all the faculties and feelings of our minds and bodies have their appropriate objects; and the possession of the faculty supposes the existence of those objects. The senses suppose the existence and reality of the objects of the sense. The eye, in its very structure, supposes that there is such an element as light; the sense of hearing would be unaccountable and inconceivable without sound; and the sense of touch would be inconceivable were there no tangible objects. The same is true of our social affections; they necessitate the assumption that there are relations suited to their exercises. Our moral nature supposes that the distinction between right and wrong is not chimerical or imaginary. In like manner our religious feelings, our sense of dependence, our consciousness of responsibility, our aspirations after fellowship with some being higher than ourselves, and higher than anything which the world or nature contains, necessitate the belief in the existence of God.\u201d<\/p>\n One has called our attention to the fact that the evidence points in the direction that Adam, when he was created, believed in the external world and at the same time in the existence of God. His religious nature, unbiased and unstained by sin and rebellion, apprehended the existence of God as truly as his sense perceived the external world.<\/p>\n There is still another class of theologians who attribute the idea of God to an original, supernatural revelation which the Lord made to primitive man. It is true beyond a doubt that there was such a revelation. Enoch was a true prophet (Jude 1:14). Abraham had the revelation of God and obeyed His voice, keeping His charge, commandments, and laws (Genesis 26:5). In this connection let us remember that he lived approximately four hundred years before Moses. Nevertheless there was a divine revelation in his day which he obeyed (for further light on this most interesting phase of our study, see Messiah: His First Coming Scheduled<\/em>, chapter 1). As has already been shown, the knowledge of God is perceived by man’s intuitive powers; but in the light of the revelation which the Lord made of Himself and of His will from the very beginning, this knowledge was clarified and enriched.<\/p>\n Notwithstanding the fact that by his innate powers man recognizes the existence of the Supreme Being, there are those who deny the possibility of proving His existence. As we have already seen, the Apostle Paul stated that the invisible things of God from the creation of the world are clearly seen, being perceived by the things that are made, even His everlasting power and divinity. From this declaration we must conclude that it is possible for us to prove the existence of the Almighty. There are usually four lines of reasoning employed by theologians and philosophers in establishing this theses: the ontological, cosmological, teleological,<\/em> and anthropological<\/em> arguments. A misunderstanding however has arisen in regard to them. No one of these alone can prove the existence of the Supreme Being. The cosmological argument does prove the existence of an adequate cause operative in the universe. The teleological proof emphasizes the intelligence of this adequate cause, whereas the anthropological line of reasoning shows it to be a moral creature. Since the ontological argument is inconclusive and is lacking in convincing power, I shall omit a discussion of it and shall proceed to the evidence drawn from the cosmological proof.<\/p>\n The cosmological argument has by some been considered equivalent to the law of causation which may roughly be stated thus: All changes and phenomena are the result of some adequate cause. One sees that this statement, when viewed properly, is inadequate, for it is simply an assertion that every caused event must be the result of a prior cause. A more exact statement of the argument is that everything begun, whether it be material substance or phenomenon, is the result of a cause sufficient to produce it. The material heavens and earth as we view them today most obviously had a beginning and owe their existence to a cause sufficient to produce them as they now are. Modern science has greatly enlarged our conception of the vastness of the physical universe, the enormity of which staggers our finite minds. Evidently then the cause which produced it as it is today must be infinitely greater than the universe itself.<\/p>\n The fair-minded man must concede the cogency of the argument thus stated. Some, of course, will grant all that has been said. They reply however with the assertion that the phenomena to which I have just called attention does not account for the coming into existence of the material universe, but only to the change or changes which have brought it to its present condition. The force of this objection I unhesitatingly grant.<\/p>\n All science of today is built upon the law of causality, which asserts that there is an adequate cause for every result. If we should push the law of causation beyond its natural bounds, we would be forced to admit that there was a cause which brought the Eternal God into existence \u2014 but we will not be illogical and force this argument beyond its proper limits, seeing that truth and facts will not justify such conclusions. The evidence in the material universe does not require us to assume anything other than resident forces latent in nature to produce the results which we see on every hand \u2014 if we close our eyes to mind, psychic phenomena, and evidences of plan, purpose, and design. According to Flint, in Theism<\/em>, \u201cThe Cosmological argument alone proves only force, and no mere force is God.\u201d In harmony with this conclusion is one from Diman, in Theistic Argument<\/em>, who asserts, \u201cThe cosmological argument alone cannot decide whether the force that causes change is permanent self-existent mind, or permanent self-existent matter.\u201d Existence of mind in the universe is the only answer to the question. Whenever we begin to discuss this phase of the subject, we immediately move away from the cosmological argument to that of teleology.<\/p>\n One replies that he concedes the existence of a cause which has produced the present phenomena, but insists that it is impossible for us to affirm that this cause was not in turn the result of a prior cause. Moreover, if this argument is granted \u2014 and no one from the basis of the cosmological argument can affirm anything more than that \u2014 one must admit that there might have been an indefinite series of causes which have been operating throughout the ages of the past eternity. If this position is taken, it is impossible from the cosmological argument to arrive at the conclusion that there was at the end of this long series of causes an uncaused Cause.<\/p>\n The skeptic may admit the law of causality in the universe but, at the same time, refuse to grant that this cause was anything more than a finite one. Our argument does not require the admission of a cause greater than one that was necessary to produce the phenomena or changes observed.<\/p>\n What does the cosmological argument prove? It simply brings us to the conclusion that there was a cause sufficiently great to produce the changes observable in the material substance of the universe and the phenomena as we observe them today. Further than this it cannot carry us. But this contribution to our knowledge in connection with other facts, as we shall presently see, lays a firm foundation upon which the theist can stand and enables him to see facts as they really are. In other words, the cosmological argument is a bedrock fact upon which the truth seeker may take his stand as he enters into a further investigation of additional evidence bearing upon the subject of God’s existence.<\/p>\n The teleological argument is not, as some have supposed, properly reasoning from design to a designer. That design argues a designer is an identical proposition. When one observes order, beneficial arrangement, and allocation of goods and objects in any system or place, one immediately and logically infers the existence and operation of an intelligent cause as that which produced the phenomena observed. The one using the teleological argument, observing the order, collocation, and distribution of things in the cosmic order, sees in such a system the proof of the existence of an intelligence who possesses volition and power sufficient to produce or to account for the phenomena which he observes. For instance, I wish to call attention to the science of chemistry as an illustration of correlation to definite ends; the relation of inanimate creation to animate; order and gradation in organic creation; the existence and interrelation of the so-called laws of nature; and finally the great cosmic order.<\/p>\n From the very beginning of the human race to the present time men have been impressed with the soundness of this argument to prove the existence of a personal intelligent Being whom we call God. Some would, however, try to invalidate the force of the evidence by asserting that in many instances there are order and system apart from intelligent purpose.3<\/sup> I concede that there may, by bare chance<\/em>, appear to be some order and beneficent allocation of things. Nevertheless, we must, when we understand our own nature and constitution, deny the force of this suggestion. The law of chance4<\/sup> prohibits our accepting for one moment the proposition that accident and coincidence could produce the enormous amount of evidence of order and intelligence observable throughout the universe. But, one claims that this order and distribution of good and blessing are due to physical forces and law. In reply I wish to call attention to the fact that law always implies a lawmaker who is able to carry out the so-called law.<\/p>\n The teleological argument cannot prove the existence of God. It does, however, as we have already seen, give positive evidence of the existence of a power possessing intelligence and will. As to whether or not this power is a person or such a being as the pantheist imagines, this argument alone does not and cannot establish.<\/p>\n There are those who call our attention to the fact that, should it be granted that there is a personal intelligence behind the physical universe, the evidence does not prove his unity nor his eternity; for there could be system, organization, and coordination by mutual agreement of various intelligent beings. Nor does the evidence prove the eternal nature of this Intelligence the existence of which is gathered from the general idea of teleology which is seen everywhere; for, as far as this line of reasoning goes, there could be such a being as the imaginary demiurge of the Gnostic Systems. From the teleological argument, therefore since our minds are finite, we cannot draw the conclusion that this Intelligence is infinite and eternal.<\/p>\n The value of the teleological argument has been summed up in the following words of Dr. A. H. Strong:<\/p>\n It proves from certain useful collocations and instances of order which have clearly had a beginning, or in other words, from the present harmony of the universe, that there exists an intelligence and will adequate to its contrivance. But whether this intelligence and will are personal or impersonal, creator or only fashioner, one or many, finite or infinite, eternal or owing its being to another, necessary or free, this argument cannot assure us.<\/p>\n In it, however, we take a step forward. The causative power which we have proved by the cosmological argument has now become an intelligent and voluntary power.\u201d<\/p><\/blockquote>\n We have already seen from the cosmological argument that we must accept the proposition that there is a cause in the universe adequate to produce the various changes and phenomena which we observe at the present time. More than this we could not draw from that line of reasoning. We did, however, step forward in our investigation by examining the teleological argument. From it we have seen that there is evidence that proves conclusively the existence of a power in the universe which is both intelligent and volitional. Whether or not this power or being is personal or impersonal, this line of reasoning is unable to settle. At this stage of our investigation we make another step forward by investigating the anthropological argument. In the world as we know it today, there are various forms of life, all of which \u2014 even microscopic ones \u2014 give evidence of a certain amount of intelligence and determination. Thus we know life, as it exists today, from the one-cell animal of the amoeba up to man. Each type of life is limited in its intelligence and volitional capacity. In this discussion, however, it is necessary for us to divide all living beings into two sections: those below the human plane and man who alone lives on the high level of communion and fellowship with the Almighty.<\/p>\n Scientific observation of all animal life \u2014 from the amoeba up to the highest form of the anthropoid ape \u2014 gives evidence of a certain amount of intelligence and of determination. Animals are guided by instincts and will but are devoid of the capacities, capabilities, and powers that are characteristic of the human family.<\/p>\n Animals do not give any evidence of capabilities for advancement. The sphere of each species is very much limited. The single individual possesses the characteristics of the species in the beginning of life as much as at the close. There is, therefore, no progress and advancement made either by the individual or by the species.<\/p>\n When we come, however, to the consideration of the human family, we see that man possesses intelligence, sensibility, will, and conscience. He is capable, as he has demonstrated time and again, of great and wonderful advancement \u2014 within certain limits. From what source did he derive the characteristics which differentiate him from the lower forms of life? There can be but one answer, which is that his intellectual and moral nature must have had as its author a moral and intellectual Being. This fact becomes evident from the general proposition that something cannot be taken from nothing. Man’s intellectual and spiritual capacities are unlike that of any other creature. He as a moral and intellectual being had a beginning upon the earth. Material and unconscious forces cannot be considered as sufficient to produce his reason, conscience, and free will. Since he possesses these characteristics, obviously the Cause bestowing these endowments upon him must of necessity have been a self-conscious and moral Being. But these characteristics are those of personality. The reason, therefore, for man’s possessing these qualities is that there exists in the universe and intelligent personal Being.<\/p>\n Man’s moral nature demands in explanation of its being the existence of a holy lawgiver and judge. The correctness of this statement becomes obvious when we remember that our consciences recognize the existence of a moral law which has supreme authority over us. Whenever we violate this moral law of our beings, we experience compunctions of conscience and fear of judgment. This moral law is not self-imposed; neither are the threats of judgment self-executed. These facts argue for the existence of a holy will which has imposed these laws upon our nature and a chastening power that will execute the threats of our moral being.<\/p>\n Man’s emotional and volitional nature argues for the existence of a Being who himself constitutes the worthy object of man’s affection and whose existence calls forth the best and highest in the human soul. A being possessing power, knowledge, wisdom, holiness, righteousness, and goodness can meet the demands of the human heart. Belief in the existence of such a Being does call forth the noblest, the highest, and the best in man. If such a Being does not exist, a false conception works in man, but the truth cannot. Such a thought as this is preposterous. The facts as they exist therefore demand unequivocally the existence of a moral and intellectual Being, who possesses the characteristics which are common to man in a holy, undefiled state, but in an infinitely greater degree.<\/p>\n By the anthropological argument we are brought to the conviction that a personal God does exist. This argument, however, does not and cannot prove that He is eternal. Neither does it demonstrate that He is infinite in all His being and perfections. This is evident from the fact that we are reasoning from the finite. Moreover, from the cold facts of nature, the love, mercy, and goodness of this personal Being, of whose existence we are now convinced, are not revealed. Dr. Strong sums up this argument in the following words: \u201cThe value of the argument is, that it assures us of the existence of a personal Being, who rules us in righteousness, and who is the proper object of supreme affection and service.<\/p>\n But whether this Being is the original creator of all things, or merely the author of our own existence, whether he is infinite or finite, whether he is a being of simple righteousness or also of mercy, this argument cannot assure us.\u201d<\/p>\n After having examined carefully the ontological argument and having pointed out its defects, Dr. Strong summarized the value of the arguments which we have been considering in the following words; \u201cBut the existence of a Being indefinitely great, personal Cause, Contriver, and Lawgiver, has been proved by the preceding argument; for the law of parsimony requires us to apply the conclusion of the first three arguments to the one Being, and not to many. To one Being we may ascribe the infinity and perfection, the idea of which lies at the basis of the Ontological Argument \u2014 ascribe them, not because they are demonstrably His, but because our mental constitution will not allow us to think otherwise. Thus clothing Him with all perfection which the human mind can conceive, and these in illimitable fullness, we have one whom we may justly call God.\u201d<\/p>\n In our investigation thus far we have been led to the conclusion by the three lines of reasoning that there is standing behind the universe a Power adequate to produce the changes and the phenomena which we see today, that this Power possesses intelligence and volition, and that this Being is a personal one who possesses in an infinite degree the attributes of intelligence, volition, and a moral character.<\/p>\n I would like to sum up the results thus far of our examination by giving another quotation from Dr. Strong:<\/p>\n The three forms of proof already mentioned \u2014 the Cosmological, the Teleological, and the Anthropological Arguments \u2014 may be likened to the three arches of a bridge over a wide and rushing river. The bridge has only two defects, but these defects are very serious. The first is that one cannot get on to the bridge; the end toward the hither bank is wholly lacking; the bridge of logical argument cannot be entered upon except by assuming the validity of logical processes; this assumption takes for granted at the outset the existence of a God who has made our faculties to act correctly; we get on to the bridge, not by logical process, but only by a leap of intuition, and by assuming at the very beginning the very thing which we set out to prove. The second defect of the so-called bridge of argument is that when one has once gotten on, he can never get off. The connection with the further bank is also lacking. All the premises from which we argue being finite, we are warranted in drawing only a finite conclusion. Argument cannot reach the Infinite, and only an infinite Being is worthy to be called God. We can get off from our logical bridge, not by logical process, but only by another and final leap of intuition, and by once more assuming the existence of the infinite Being whom we have so vainly sought to reach by mere argument. The process seems to be referred to in Job 11:7: Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?<\/em>\u201d<\/p><\/blockquote>\n Dr. Strong has correctly told us that we can enter this logical bridge by assuming the validity of the logical processes and by assuming also the existence of God who made our faculties to act correctly. In making these initial presuppositions we are both scientific and logical. To illustrate, may I call attention to the fact that in geometry we often assume a certain proposition to be true. Starting out with such an hypotheses, we build upon it propositions which we have already proved and finally and logically reach the conclusion sought, which is the very thing assumed. Such a procedure is recognized as sound and logical. In this way we establish the correctness of the proposition assumed in the beginning. This method is adopted in all scientific research. This is nothing other than the trial-and error method. When we, led by our intuitive knowledge, assume the existence of God and the reliability of our mental processes, and reach the logical bridge, presented by Dr. Strong, we see that the data justify and establish the fact of the existence of a personal God. We get from this logical bridge to the farther bank in the same way. There we stand on bedrock facts and rejoice in the eternal God and His existence.<\/p>\n In keeping with what Dr. Strong has said I wish to quote Fisher, in Supernatural Origin of Christianity: „What then is the purport and force of the several arguments for the existence of God? We reply that these proofs are the different modes in which faith expresses itself and seeks confirmation. In them faith, or the object of faith, is more exactly conceived and defined, and in them is found a corroboration, not arbitrary but substantial and valuable, of that faith which springs from the soul itself. Such proofs, therefore, are neither on the one hand sufficient to create and sustain faith, nor are they on the other hand to be set aside as of no value.“ Another has affirmed that these arguments are not a bridge, but are simply the guy-wires upon which a great suspension bridge of intuition hangs, by means of which we pass over the gulf separating God from man.“ We have thus far seen that belief in a Supreme Being on the part of man is to be numbered among the fundamental postulates and axiomatic truths which are inherent in man’s nature and which only await the occasion of experience to cause these general conceptions to unfold into the blossom of a trusting, relying faith. Thus the three lines of reasoning which we have just examined in the briefest manner possible confirm and establish man’s intuitive knowledge of God and His existence. God has, in His wisdom and goodness, left certain chasms, figuratively speaking, unbridged, which man by faith alone must cross. He must live by faith and serve his Maker in the spirit of Abraham who is the father of all the faithful. The moral quality of man’s service and loyalty to God would be destroyed if there had not been left a margin for the exercise of his faith. From the very nature of his constitution and his relation to his Maker, he sees that the Almighty has shown His wisdom and mercy by withholding overwhelming proof that would force or coerce the will to a firm belief in His existence and man’s utter dependence upon Him. As long as man is in the flesh and limited by his restricted horizon, he will be unable to understand adequately the subject of the existence of the Almighty. He does not have to comprehend the subject. In fact, it is impossible for the finite to comprehend the Infinite. A person does not have to understand even the simplest rules of the culinary art in order to enjoy a good meal. By faith he accepts the food which is prepared for him and enjoys it. Of course, if he has a knowledge of food chemistry and understands dietary laws, he can choose those foods and such combinations as are agreeable to his nature and thus avoid sicknesses which often produce ill-health for many. In the same manner men can by faith accept the God of nature and the bountiful provision which He has made for their welfare both in time and throughout all eternity. If the reader will continue the study of the message of this book with an open mind in order to find out the will of this one Eternal God concerning whose existence I have been speaking in this chapter and will seek to know His will with a view to conforming his life and conduct thereto, I shall feel myself amply repaid for my efforts to present the basic facts of revelation set forth in this treatise.<\/p>\n 1. Here it is assumed that the Bible is the inspired, infallible Word of God. The proof of this proposition, however, is found in chapter 02.<\/p>\n 2. The discoveries of the late Professor Langdon of Oxford led him irresistibly to this conclusion.<\/p>\n 3. Pantheism, generally speaking, conceives of God’s being the totality of all existence. Nature is impersonal and comes to consciousness only in man. It is illogical in many respects. One must shut his eyes to many facts in order to accept it as a philosophical explanation of the universe. It does not come within the scope of this work to refute it.<\/p>\n 4. For the validity of the proof derived from the law of chance consult any textbook on higher arithmetic or algebra. \u201cIt is only within narrow, limits that seemingly purposeful arrangements are produced by chance. And therefore, as the signs of purpose increase, the presumption in favor of accidental origin diminishes.\u201d \u2014 Momerie, Christianity and Evolution. There are twenty-six letters in our alphabet. In Webster’s New International Dictionary of the English Language, 1939, sec. ed., there are 600,000 words defined. These twenty-six letters of our alphabet were used in spelling these 600,000 words and the terms defining each. In addition to the dictionary proper there are certain sections giving much valuable information. According to the law of chance it is utterly unthinkable that this volume came into existence by blind chance or impersonal resident forces within. In the same manner the useful combinations, arrangements, allocation of things throughout the universe absolutely and unequivocally preclude the possibility of our attributing these things to blind chance.<\/p>\n <\/p>\n <\/p>\n In Chapter 1 we have seen sufficient proof that there is a personal God in whom man lives, moves, and has his continual being. \u201cThe heavens declare the glory of God; And the firmament showeth his handiwork \u201d (Psalm 19:1). Only the fools \u2014 those who are living on the carnal plane and are ignoring the reality of spiritual data \u2014 call in question the existence of God (Psalm 14:1). As we shall see in the discussion of the nature of man, he was made in the image of the Almighty. Since God is pure spirit, as we learn from the Sacred Scriptures, man was created in the image and likeness of his Maker in the correct sense of the word. He was made in the image of God in that he possesses intelligence, will, and a moral nature. These are fundamental facts about which there can be no question. Because of man’s moral make-up he realizes his utter dependence upon his Maker. Every thinking person sees and understands that he possesses these powers. As he looks into the heaven, he sees the evidence of intelligence and will in the Almighty who is the Creator, the Preserver, and the Governor of the entire universe.<\/p>\n From what is seen in the universe and from what we know of ourselves, we conclude that this Mighty God is interested in His creatures and naturally desires to communicate with them. Since, as we shall see in a later chapter, we are made in the image of our Creator, who, without doubt, possesses these spiritual attributes in all their perfection, we conclude that our God, being what He is, wishes to communicate with His creatures. Thus the nature of both God and man presupposes the making of a revelation to man by the Almighty.<\/p>\n When we look out upon the world in which we live, we see that the guiding hand of the Almighty has gently led man in a progressive way to learn more and more about the universe in which he lives. When we study the individual, moreover, we see that, as the child grows, his mind unfolds, and that he acquires the ability to comprehend more and more clearly the facts about himself. What is true of the individual also holds good with respect to the race. By analogy therefore we conclude that the Eternal God would likewise naturally give His revelation in a progressive manner \u2014 as man is capable of receiving it.<\/p>\n For the sake of investigation, let us look into the Scriptures and see what they assert and what information they have for us on this point. After we have done this, we shall then subject the Scriptures to the acid test of facts. We must approach the Sacred Records with an unbiased mind and with a desire to learn facts and truths regardless of whether or not they conform to our previous ideas.<\/p>\n In Genesis, chapter 3, we are told that man and woman were placed in the Garden of Eden, and that the Almighty visited them \u201cin the cool of the day.\u201d Upon these occasions the Lord communicated with His creatures. This fellowship was indeed most enjoyable and delightful. Thus man in his unfallen, pure, innocent state had communion and fellowship with his Maker.<\/p>\n But this blessed condition, as we shall learn later, did not last long. Satan, who is the adversary of God and all good, led man to disobey his Maker and to bring distress and ruin upon himself and his posterity.<\/p>\n Another bit of evidence that there was a primitive revelation made by the Almighty to His people is found in Genesis 26:3-5:<\/p>\n I will establish the oath which I swear unto Abraham thy father; 4 and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed; 5 because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.\u201d<\/p><\/blockquote>\n From this quotation it is very clear that there were commandments, statutes, and laws which had been given by the Almighty, and which Abraham obeyed and observed. Let it be remembered that he, who was a contemporary of Melchizedek and Hammurabi of the first dynasty of Babylon, lived four hundred years before Moses. Contrary to the usual way of thinking, therefore, there was a specific, definite revelation of the Lord before the days of Moses.<\/p>\n God called Abraham out of Ur of the Chaldees and directed him to go to a land that He would show him, which country proved to be Palestine. Doubtless the Lord brought him there in order that he might be associated with Melchizedek, who was at that time king of Salem and priest of God Most High. This unique character evidently reigned over what might properly be called the kingdom of God of that day and time. There could be no doubt but that the laws governing that kingdom and the ritualistic worship, which was carried on by its king, were of divine origin.<\/p>\n According to the best evidence which we have, Job was a contemporary of Abraham, Melchizedek, and Hammurabi. In his second speech Job triumphed in the thought that he had not \u201cdenied the words of the Holy One.\u201d<\/p>\n And be it still my consolation, Yea, let me exult in pain that spareth not, That I have not denied the words of the Holy One (Job 6:10).<\/p>\n Once more we hear that ancient patriarch speaking:<\/p>\n I have not gone back from the commandment of his lips; We see another reference to a primitive revelation, Psalm 40:7, in the expression \u201cthe roll of the book.\u201d In this passage appears a quotation from an ancient document in which Messiah, speaking to Jehovah the Father, discloses the fact that He is coming to do the will of God with reference to sacrifices and burnt offerings. This citation is repeated in Hebrews 10:5-7. One will search throughout the Old Testament without being able to find this quotation, which appears in Psalm 40. When we take all the facts into consideration, we cannot avoid the conclusion that there was an early, primitive revelation, which is here called \u201cthe roll of the book.\u201d No one in modern times knows where that book is. The very fact that God has not preserved it to the present time, but has permitted it to pass out of existence, argues for its having contained a revelation that was only temporary in its nature and for its having been superseded by the later and fuller disclosures as we find them in the books of the Old Testament. There are other books referred to in the historical portions of the Hebrew Scriptures which likewise have passed out of existence. Jude, for instance, quoted from the Book of Enoch (Jude 14). The writer of Chronicles mentioned the history of Samuel the Seer, the history of Nathan the prophet, and also the history of Gad the seer (I Chronicles 29:29).<\/p>\n From these facts it becomes abundantly evident that there was an early revelation which God gave for the time being, and which He permitted to pass out of existence and to be superseded by the fuller revelation.<\/p>\n As has just been noted, the revelations given in the early days of the race seem to have been partial and fragmentary. This is the impression which one receives from the data which have remained to the present. As time advanced, however, we have a logical right to believe that the Lord would put His revelation for mankind in a more permanent form in order that it might be preserved through the centuries.<\/p>\n In keeping with this normal presupposition, one can look around at the nations of the world and discover fundamental reasons which logically lead one to believe that God would commit to one special people His revelation in order that they in turn might pass it on to the world. It is a well-known fact that the Greeks had a genius for the beautiful. They advanced farther in the arts and sciences of the ancient world than did any other people. It is true that according to tradition they learned their basic arts and sciences from the Egyptians; nevertheless, they carried forward and developed that which they borrowed from the people of the Nile. The Greeks became the teachers of the world of their day. At the same time they were lacking in other essential qualities and characteristics.<\/p>\n It is also conceded by all well-informed students that the Romans had a genius for law, order, organization, and government. While they lagged behind the Greeks in speculative thought, along with the arts and sciences, they excelled their predecessors in the special fields just mentioned. Thus the Romans made their contribution to the world in the form of law, order, jurisprudence, government, and administration.<\/p>\n According to the adage, \u201ctis an ill-wind which blows no one good.\u201d The Saracens seem to have been a curse to European civilizations. Such is the snap judgment of some students. But those who know the facts realize that these Asiatics did add their part to civilization in that they laid down the beginnings of modern science-in a rudimentary way. England has made her contribution to constitutional government, whereas America has advanced along more purely democratic lines and has given special opportunities to the individual and religious freedom to all its people. The special results of the labors of these various nations have brought wonderful blessings to humanity from the standpoint of material and cultural advantages.<\/p>\n On the other hand, the special contribution of the Jewish people is in the field of religion. It is admitted that this race has \u201ca genius for religion.\u201d Without question this statement is true.<\/p>\n But why have the Jews as a nation a \u201cgenius for religion?\u201d The answer is this: When Abraham and Sarah, his wife, were beyond the age of parenthood, God performed a biological miracle upon their bodies, which made possible the birth of Isaac. This miracle is spoken of as an act of creation in such passages as Isaiah 43:1. Here it is said that God created Israel. When He did this, He injected into the bloodstream of the Jewish race powers, potentialities, and capabilities \u2014 both intellectual and spiritual \u2014 which account for Israel’s special religious endowment and her phenomenal contribution to the world in every realm of human activity and endeavor. From these facts we can see why she has her genius for religion.<\/p>\n The revelation, however, which has been made through Israel is not due to her natural genius in spiritual matters. A statement from the inspired Prophet Jeremiah proves this point:<\/p>\n O Jehovah, I know that the way of man is not in himself; It takes something more than human powers to make known to man the eternal verities \u2014 it requires a revelation from the Almighty himself. The Scriptures therefore are not the records of man’s quest for God; but God’s quest for man. They are the disclosures of the Almighty to man for his benefit. These facts we shall learn under \u201cProof of the Inspiration of the Scriptures\u201d in the present discussion.<\/p>\n God created the Jewish nation and has preserved it through the centuries to be the repository of His revelation. He sent Moses to be the deliverer of the Hebrews from the servile bondage of Egypt. \u201cWith a mighty hand, and with an outstretched arm,\u201d He delivered the Chosen People from their slavery and brought them out to Mount Sinai. There He delivered His law to them (Exodus, chapter 20). When Israel came to Kadesh-barnea, God, because of her willfulness and unbelief, would not allow her to enter the Promised Land but made her wander in the wilderness for forty years. At the expiration of that time, the Hebrews, under the leadership of Moses, encamped in the plains of Moab east of the JorDaniel There he delivered his final instructions, which constitute the Book of Deuteronomy. In this series of farewell addresses Moses called Israel’s attention to the fact that the Lord had revealed His will to their fathers at Sinai, and that they were the repository of this divine revelation.<\/p>\n In this connection it is well for us to read Deuteronomy 4:1-40 in order to interpret correctly the history of Israel:<\/p>\n And now, O Israel, hearken unto the statutes and unto the ordinances, which I teach you, to do them; that ye may live, and go in and posses the land which Jehovah, the God of your fathers, giveth you. 2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of Jehovah your God which I command you. 3 Your eyes have seen what Jehovah did because of Baal-peor; for all the men that followed Baal-peor, Jehovah thy God hath destroyed them from the midst of thee. 4 But ye that did cleave unto Jehovah your God are alive every one of you this day. 5 Behold, I have taught you statutes and ordinances, even as Jehovah my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it. 6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7 For what great nation is there, that hath a god so nigh unto them, as Jehovah our God is whensoever we call upon him? 8 And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?<\/p>\n 9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children; 10 the day that thou stoodest before Jehovah thy God in Horeb, when Jehovah said unto me, Assemble me the people, and I will make them hear my words, that they may learn to fear me all the days that they live upon the earth, and that they may teach their children. 11 And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness. 12 And Jehovah spake unto you out of the midst of the fire: ye heard the voice of words, but ye saw no form; only ye heard <\/em>a voice. 13 And he declared unto you his covenant, which he commanded you to perform, even the ten commandments; and he wrote them upon two tables of stone. 14 And Jehovah commanded me at that time to teach you statutes and ordinances, that ye might do them in the land whither ye go over to possess it.<\/p>\n 15 Take ye therefore good heed unto yourselves; for ye saw no manner of form on the day that Jehovah spake unto you at Horeb out of the midst of the fire; 16 lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female, 17 the likeness of any beast that is on the earth, the likeness of any winged bird that flieth in the heavens, 18 the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth: 19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which Jehovah thy God hath allotted unto all the peoples under the whole heaven. 20 But Jehovah hath taken you, and brought you forth out of the iron furnace, out of Egypt, to be unto him a people of inheritance, as at this day. 21 Furthermore Jehovah was angry with me for your sakes, and sware that I should not go over the Jordan, and that I should not go in unto that good land, which Jehovah thy God giveth thee for an inheritance: 22 but I must die in this land, I must not go over the Jordan; but ye shall go over, and possess that good land. 23 Take heed unto yourselves, lest ye forget the covenant of Jehovah your God, which he made with you and make you a graven image in the form of anything which Jehovah thy God hath forbidden thee. 24 For Jehovah thy God is a devouring fire, a jealous God.<\/p>\n 25 When thou shalt beget children, and children’s children, and ye shall have been long in the land, and shall corrupt yourselves, and make a graven image in the form of anything, and shall do that which is evil in the sight of Jehovah thy God, to provoke him to anger; 26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to posses it; ye shall not prolong your days upon it, but shall utterly be destroyed. 27 And Jehovah will scatter you among the peoples, and ye shall be left few in number among the nations, whither Jehovah shall lead you away. 28 And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29 But from thence ye shall seek Jehovah thy God, and thou shalt find him, when thou searchest after him with all thy heart and with all thy soul. 30 When thou art in tribulation, and all these things are come upon thee, in the latter days thou shalt return to Jehovah thy God, and hearken unto his voice: 31 for Jehovah thy God is a merciful God; he will not fail thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.<\/p>\n 32 For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing <\/em>as this great thing is or hath been heard like it? 33 Did ever a people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 34 Or hath God assayed to go and take him a nation from the midst of another<\/em> nation, by trials, by signs, and by wonders, and by war and by a mighty hand, and by an outstretched arm, and by great terrors, according to all that Jehovah your God did for you, in Egypt before your eyes? 35 Unto thee it was showed, that thou mightest know that Jehovah he is God; there is none else besides him. 36 Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he made thee to see his great fire; and thou heardest his words out of the midst of the fire. 37 And because he loved thy fathers, therefore he chose their seed after them, and brought thee out with his presence, with his great power, out of Egypt; 38 to drive out nations from before thee greater and mightier than thou, to bring thee in, to give thee their land for an inheritance, as at this day. 39 Know therefore this day, and lay it to thy heart, that Jehovah he is God in heaven above and upon the earth beneath; there is none else. 40 And thou shalt keep his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days in the land, which Jehovah thy God giveth thee, for ever.\u201d<\/p><\/blockquote>\n In the introductory verses of this passage Moses urged Israel to observe the statutes and commandments which God had given. By taking heed to this revelation, she would show herself wiser than the nations near whom she lived (vss. 6,7). In verses 9-14, the lawgiver emphasized the fact that God had made known His will to her at Mount Sinai. In the following paragraph (vss. 15-24) he warned her to avoid all idolatry. Notwithstanding her having the revelation of God, he foretold that the people would become self-willed and go in their own way. He therefore gave a prediction \u2014 one of the most fundamental of all prophecies relating to her checkered career (vss. 25-31) \u2014 that, when she would become settled and well-fixed in the land, she would forget God and turn to idols. When she would do this, Moses warned, God would scatter her among the nations where she would serve other gods\uf006. But finally, according to the forecast, when she is in tribulation \u201cin the latter days,\u201d she will return to Jehovah her God and hearken to His voice. Then He will be merciful to her. In the last paragraph of this quotation (vss. 32-40) Moses emphasized the fact that God had not dealt with any nation as He had with her. He had, by miraculous power, delivered her from her severe bondage, and by \u201chis presence\u201d He had brought her out of Egypt. Thus, in this majestic discourse, the speaker called attention to the fact that she was about to enter the land, and that she was occupying a position among the nations unique in every respect.<\/p>\n Once more Moses warned his hearers to beware of the snares of idolatry, for in chapter 7 he urged them to exterminate completely the nations of Canaan when God delivered them up into their hands. To conduct this seemingly barbarous war was necessary because the Canaanites were steeped in idolatry and wickedness. To leave them in the land and to associate with them would mean the corruption of Israel. At the instructions of the Lord God Almighty, Israel was to exterminate these corrupt, heathen peoples. But, someone asks, was not this inhumane? Was it not unlike God? No! These people had sunk to the very depths of sin and degradation, as the people of the antediluvian world had done. Speaking metaphorically, the nations of Canaan were a part of the great body politic of the world of that day. Whenever any one member of the human body becomes affected with an incurable disease, which, if left alone, would spread to the entire organism, a surgical operation must be performed, and the affected part removed in order to save the life of the patient. These people \u2014 the nations of Canaan of Joshua’s time \u2014 were a part of the body politic affected with an incurable disease, who if left would contaminate all with whom they came in contact. It therefore was an act of mercy on God’s part to order the extermination of these degenerates, who had filled to overflowing the cup of their iniquity (Genesis 15:16).<\/p>\n Israel was again reminded of the fact that \u201cthou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth\u201d (Deuteronomy 7:6). In order that the reader might the more easily see her unique position among the nations as granted her by God Almighty, I wish to quote Deuteronomy 7:1-16:<\/p>\n When Jehovah thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 2 and when Jehovah thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them: 3 neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4 For he will turn away thy son from following me, that they may serve other gods: so will the anger of Jehovah be kindled against you, and he will destroy thee quickly. 5 But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.<\/p>\n 6 For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for his own possession, above all people that are upon the face of the earth. 7 Jehovah did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all peoples: 8 but because Jehovah loveth you, and because he would keep the oath which he sware unto your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt. 9 Know therefore that Jehovah thy God, he is God, the faithful God, who keepeth covenant and lovingkindness with them that love him and keep his commandments to a thousand generations, 10 and repayeth them that hateth him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. 11 Thou shalt therefore keep the commandments, and the statutes, and the ordinances, which I command thee this day, to do them.<\/p>\n 12 And it shall come to pass, because ye hearken to these ordinances, and keep and do them that Jehovah thy God will keep with thee the covenant and the lovingkindness which he sware unto thy fathers: 13 and he will love thee, and bless thee, and multiply thee; he will also bless the fruit of thy body and the fruit of thy ground, Thy grain and thy new wine and thine oil, the increase of thy cattle and the young of thy flock, in the land which he sware unto thy fathers to give thee. 14 Thou shalt be blessed above all peoples: there shall not be male or female barren among you, or among your cattle. 15 And Jehovah will take away from thee all sickness; and none of the evil diseases of Egypt, which thou knowest, will he put upon thee, but will lay them upon all them that hate thee. 16 And thou shalt consume all the peoples that Jehovah thy God shall deliver unto thee: thine eye shall not pity them: neither shalt thou serve their gods; for that will be a snare unto thee.\u201d<\/p><\/blockquote>\n From this passage we learn that God loved Israel and chose her \u2014 not because she was a powerful people, not because of her goodness, not because of anything that she was, but because He loved the fathers, Abraham, Isaac, and Jacob \u2014 and had entered into a covenant with them. God therefore gave Palestine, which is the center of the earth (Ezekiel 38:12), to her for a permanent possession. She was thus placed upon this small portion of the world \u2014 the bridge of the nations \u2014 in order that she might hold aloft the torch of the revelation of God to the nations of the earth.<\/p>\n Psalms 146-150 are supposed by some commentators to have been used at the dedication of the Temple in Jerusalem, restored in the days of Zerubbabel, Joshua the high priest, Ezra, and Nehemiah. These commentators see in the following verses from Psalm 147 echoes of the restored community after the Babylonian captivity (Psalm 147:2,3; 13,14):<\/p>\n 2 Jehovah doth build up Jerusalem; 13 For he hath strengthened the bars of thy gates; If this supposition is correct, it is to be noted that the psalm goes far beyond such comparatively trivial matters as those which occurred at the restoration from Babylon. The inspired writer moves out into a very large circle of experiences and foretells a reconstruction period during which God will (at the conclusion of the great Tribulation) restore conditions upon the earth so that the glorious Kingdom Age might be possible. The psalmist foretells therefore God’s regathering Israel, healing the broken-hearted, binding up their wounds, and building up Jerusalem to be the capital of the whole earth. In verses 15-18 he speaks of the Lord’s activity throughout the realm of nature and follows his statements with these most arresting words (Psalm 147:19,20):<\/p>\n 19 He showeth his word unto Jacob, The original, translated \u201cHe showeth\u201d his word, is not the rendering of a finite verb, but rather that of a participle, which form indicates continuous action. This fact shows that at a future time God will make Israel know the significance of the revelation which He has already made to her, and which was first delivered by Moses at Mount Sinai, being supplemented by subsequent divine disclosures given by the prophets of Israel and finally completed by the revelations of the Lord Jesus Christ and the apostles of the New Testament Era.<\/p>\n Israel as a race has realized her high calling and has most jealously and faithfully preserved the sacred deposit of the revelation of God which He entrusted to her.1<\/sup> It would take untold volumes to record the faithfulness and loyalty of myriad’s of the house of Israel who through devotion to God labored and suffered as no other nation has ever done in order to preserve intact the revelation entrusted to her.2<\/sup> The Gentiles will never be able to pay in full the debt of gratitude which they owe to this people because of their having preserved and transmitted to them the Oracles of the Living God. They are now partaking of the spiritual things of Israel.<\/p>\n In the preceding section we have already noted the fact that God used Moses as Israel’s great deliverer. This faithful servant stands alone. Even the most spiritual of his age did not fully understand and appreciate him. Rescued from among the bulrushes on the banks of the Nile by Hatshepsut, the daughter of Pharaoh, he was carried to the imperial palace where he grew to manhood, being \u201cinstructed in all the wisdom of the Egyptians,\u201d and enjoying all the material advantages of the country. At the age of forty, he had to flee from Egypt to escape the wrath of the king.3<\/sup> In doing so he went to Midian where he spent the next forty years of his life as a shepherd of the flocks of Jethro, the priest of Midian. The Almighty overruled the events of his life, and made everything contribute to the spiritual and intellectual development of His faithful servant. At the age of eighty, he was one day performing his shepherd duties. Suddenly there was an unusual sight. A bush not far from him began to glow as it burned, but it was not consumed. This strange sight attracted the attention of Moses, and he drew near it in order that he might understand what was taking place. As he approached, \u201cthe angel of Jehovah\u201d spoke to him out of the bush, instructing him to remove his sandals saying, \u201c… for the place whereon thou standest is holy ground.\u201d<\/p>\n At this time the Lord gave Moses his commission to go to the elders of Israel and to deliver the Chosen People from their abject slavery and bondage under which they were groaning (Exodus, chapters 3,4). Thus in a new way the Almighty revealed Himself to Moses. This experience was indeed astounding and unique. Wishing, however, to be certain of the ground and to have exact information, Moses asked the Lord, \u201cWhen I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?\u201d (Exodus 3:13). The reply was \u05d0\u05b6\u05bd\u05d4\u05b0\u05d9\u05b6\u0596\u05d4 \u05d0\u05b2\u05e9\u05b6\u05c1\u05a3\u05e8 \u05d0\u05b6\u05bd\u05d4\u05b0\u05d9\u05b6\u0591\u05d4<\/strong> \u2014 \u201cI AM WHO I AM\u201d This Hebrew sentence can be rendered in several different ways. It seems to me, however, that this translation falls perfectly into all the facts of the context. For instance, in the next statement the Lord instructed Moses to say to the children of Israel, \u201cI AM\u201d \u05d0\u05b6\u05bd\u05d4\u05b0\u05d9\u05b6\u0591\u05d4<\/strong> hath sent me unto you\u201d (Exodus 3:14). The Lord spoke of Himself as the \u201cI AM\u201d \u2014 the Self-Existing One who is, in philosophical language, called \u201cthe Uncaused Cause\u201d of all things. This word rendered \u201cI AM\u201d is the verb which means \u201cto become or to be\u201d in the first person, singular number. According to Exodus 6:2,3, God revealed Himself to Moses as \u201cJehovah.\u201d By this name He had not made Himself known to Abraham, Isaac, and Jacob. Many eminent Hebrew scholars see in this sacred name the third person, singular number, of this same verb in the Hiphil<\/em> stem. If this is the correct analysis, the word Jehovah<\/em> literally means \u201cHe causes (things) to become or be.\u201d The meaning of this word therefore is essentially that of \u201cI AM,\u201d with the additional idea of causation injected into it. God, in speaking to Moses, would naturally use the first person, as is indicated in the former quotation; whereas, when Moses and Israel spoke of Him, they would use the third person. These grammatical constructions, therefore, account for the two forms of the name.<\/p>\n At Sinai God revealed His law to Israel, the fundamental principles of which are set forth in the \u201cTen Words,\u201d or Ten Commandments (Exodus, chapter 20; Deuteronomy, chapter 5). This law was perfect (Psalm 19:7). In this latter passage (vss. 1-6), the psalmist spoke of the revelation of God in nature. In verses 7-14 he referred to His revelation in the written word. Psalm 119 is the most extended hymn that shows the excellencies of that law and ritual, which were delivered through Moses.<\/p>\n At the giving of the law, God entered into a covenant with Israel, which was ratified with the proper ceremonials and sacrifices after the \u201cbook of the covenant\u201d had been given (Exodus 24:1-8).<\/p>\n Moses knew that he would serve his generation and pass on to his fathers. He therefore warned Israel concerning false prophets who might arise. His admonitions on this subject and his instructions are found in Deuteronomy 13:5. He gave these warnings in view of the fact that there would arise false prophets who would attempt to lead the people away from God. Where there is the genuine, there is always the counterfeit. Satan, the adversary of God and man, always sees to this.<\/p>\n God had, through His marvelous works at the time of the Exodus and through His law, revealed Himself to Israel. If a prophet, declared Moses, should arise with the claim that he was called and commissioned by the Almighty to deliver a message to Israel, if he should promise a sign or perform a wonder as his credentials to the prophetic office (this was necessary to gain the attention of the people and to prove that he had a supernatural commission and power), if the sign or wonder should come to pass \u2014 then, if such a one should plead with Israel to go and serve other gods, this person would be indeed a false prophet, whom the nation should reject and put to death; because he had spoken rebellion against the true God.<\/p>\n Naturally the earnest, sincere souls in Israel would desire to know by what method they could test the genuineness of a prophet. Moses, knowing this, said to her: \u201cAnd if thou say in thy heart, How shall we know the word which Jehovah hath not spoken? when a prophet speaketh in the name of Jehovah, if the thing follow not, nor come to pass, that is the thing which Jehovah hath not spoken: the prophet hath spoken it presumptuously, thou shalt not be afraid of him (Deuteronomy 18:21,22). A corollary to this statement is that, if a prophet were to arise in Israel and speak in the name of Jehovah, and the thing which he foretold did come to pass, then it would be known that such a one was actually speaking by the power of the Spirit of God and was sent by Him.<\/p>\n Moses realized that the message and the law which he was delivering were perfect. In fact, everything which God does and says is always perfect (Deuteronomy 32:4; Psalm 19:7). Although he realized the perfection of the law which he had delivered, Moses foretold that the Almighty would raise up a prophet from among the Hebrews who would be like himself and who would deliver an additional message to Israel. This fact is evident from the following words: \u201cI will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him\u201d (Deuteronomy 18:18). The words of this mighty prophet, therefore, are supplemental to those of Moses. The Almighty attaches the greatest importance to His message, for He declared that He will require absolute and strict obedience to this prophet: \u201cAnd it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him\u201d (Deuteronomy 18:19).<\/p>\n According to Numbers 12:1-8, Moses occupied a unique position, which was superior to that which any prophet who succeeded him enjoyed. This fact is seen in the following statement:<\/p>\n \u201c… if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream, 7 My servant Moses is not so; he is faithful in all my house: 8 with him will I speak mouth to mouth, even manifestly and not in dark speeches; and the form of Jehovah shall he behold …\u201d (Numbers 12:6-8)<\/p><\/blockquote>\n Figuratively speaking, Moses stood head and shoulders above all the prophets.<\/p>\n But concerning this future prophet of whose coming Moses spoke, it is said that he would be like Moses. This language is an affirmation that he should occupy a unique position similar to that which was held by the lawgiver. In other words, just as Moses stood head and shoulders above all the prophets of the old economy, so should this great prophet stand above all others of his time. The soul in Israel who refuses to render obedience and homage to him, according to this prediction, God will hold personally responsible. Regarding any of the prophets of the old economy God never hurled such a threat. It becomes, therefore, a matter of the utmost importance that Israel ascertain whether or not God has raised up this prophet. If He has, then every soul in Israel will be held responsible for not obeying him and rendering homage to him. We shall see in a later chapter that the Lord has actually fulfilled this promise in that He has raised up Jesus of Nazareth, the Hebrew Messiah, to be the Saviour of Israel and the world.<\/p>\n The prophets of Israel came forward and claimed that they were speaking by the authority of God. As a rule, they introduced their messages by such a formula as, \u201cThus saith Jehovah.\u201d According to one eminent author there are around thirty-eight hundred occurrences of this and like formulas in the Old Testament. This is a significant fact. The prophets claimed that the messages which they delivered to Israel were from God. In order for us to be scientific, we must accept these statements at their face value unless there is positive evidence that they made false claims regarding the source of their utterances.<\/p>\n The revelation which is found in Moses, the prophets, and the psalms is progressive. There is a gradual unfolding of wonderful truths, principles, and prophecies. When one has thoroughly studied the Hebrew Scriptures, one realizes that they are incomplete and that the hopes which they raise and the promises which they make have never materialized, that is, the great body of prophetic utterances clustering around Messiah, His redemptive career, and His glorious reign are not realized in the Hebrew Scriptures. Moreover, the meaning of the sacrifices and ritual of Israel’s worship, which evidently pointed forward to something in the future, falls short of materialization with the closing of the Old Testament Canon.<\/p>\n But, one asks, was not Israel’s worship and the law perfect in every respect? My answer is, Yes, most positively. There were no imperfections in her service, law and ritual. In discussing the matter of perfection, one must, in applying this idea to anything, know the purpose for which the thing under consideration was constructed or made. May I illustrate? The instrument into which I am dictating this volume might be said, for all practical purposes to be a perfect machine, because it does most efficiently the work for which it is intended. After I dictate my message upon the cylinder, my secretary takes it and, listening to what I have said transcribes it by means of the typewriter, concerning which, in turn, we may say that it is a perfect mechanism for the purposes for which it was designed. Both of these machines can do most beautifully the work for which they were made, but neither can do the work of the other. Thus it was that the law of Moses and the ritual of Israel were perfect for the purposes for which they were intended. They were typical in their character and nature and looked forward to future spiritual realities. That the position just stated is correct becomes immediately apparent to the student who will study the following passage:<\/p>\n Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 2 Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 3 Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 4 Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. 5 Behold, thou shalt call a nation that thou knowest not; and a nation that knew not thee shall run unto thee, because of Jehovah thy God, and for the Holy One of Israel; for he hath glorified thee.\u201d (Isaiah 55:1-5)<\/p><\/blockquote>\n Isaiah, the great statesman-prophet, lived and engaged in his personal ministry in the latter half of the eighth century (Ussher’s chronology) before the Common Era. In a most dramatic manner, like men in Jerusalem with their goat-skin bottles selling drinking water, he cried out to his audience, saying, \u201cHo, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.\u201d It is quite evident that the prophet was speaking of that which actually satisfies the longing of the soul, but he thought of it in terms of water, wine, and milk.<\/p>\n He promised this satisfaction to those who would \u201cIncline your ear, and come unto me; hear, and your soul shall live: and I will make and everlasting covenant with you, even the sure mercies of David.\u201d The prophet, in his dramatic impersonation of God, urged the people of Israel to incline their ear, to come to him and hear, and promised that He would satisfy their souls. In the next statement he is more specific; \u201d… and I will make and everlasting covenant …\u201d with them when they incline their ear, come to Him, hear and fear \u2014 worship Him. The covenant which He promised to make with them is to be an everlasting one. He then defined what He meant by the covenant \u2014 even the sure mercies of David.<\/p>\n What is the meaning of the expression, \u201ceven the sure mercies of David\u201d? This question is to be answered by a careful study of II Samuel, chapter 7 and I Chronicles, chapter 17. The passage in the Book of Samuel is the original, whereas the Chronicles chapter is a version of it, given by an inspired man at a subsequent time. An examination of these passages shows that David, when he was dwelling in his own palace, while the ark of the covenant was in a tent, realized the incongruity of the situation. He therefore purposed to build a temple to the Lord as a place for His symbolic residence. Because, however, he had been a man of war and had shed blood, the Lord forbade his engaging in such a holy service. Nevertheless, He appreciated the desire of David’s heart and made a promise that He would build David a house:<\/p>\n Moreover Jehovah telleth thee that Jehovah will make thee a house. 12 When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; 15 but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before thee, 16 And thy house and thy kingdom shall be made sure for ever before thee: thy throne shall be established for ever. 17 According to all these words, and according to all this vision, so did Nathan speak unto David.\u201d (II Samuel 7:11-17)<\/p><\/blockquote>\n A glance at verse 12 shows that Solomon, figuratively speaking, was under the spotlight. He, according to verse 13, would build the Temple and did so. God then promised to establish the kingdom of Solomon forever. But, according to verses 14 and 15, He threatened punishment to any of David’s descendants through Solomon who might sit upon his throne and who would engage in iniquity and sin. Nevertheless, God promised that He would not withdraw His favor from the Davidic house as He had done in the case of Saul. According to verse 16, David’s house, kingdom, and throne will be established forever. In this passage the floodlight, figuratively speaking, is flashed down through the centuries revealing the various kings who would sit upon the throne of David. But the promise was given that they, the throne and kingdom of David, would be established forever. In the Chronicles passage, however, the situation is different. It supplies that which was omitted from the original prediction but was only implied. According to I Chronicles 17:11, God promised to set up David’s seed after him, \u201cwho shall be of thy sons.\u201d The reader should note that the literal rendering of this passage is, \u201cwho shall be or come from thy sons.\u201d The seed here mentioned is not a succession of kings \u2014 a dynasty \u2014 but one who descends from David’s sons and who mounts the throne, builds the house of the Lord, and establishes that throne forever. We have already seen that the one who was to build the house of the Lord, according to the Samuel passage, was David’s immediate son, Solomon. Of him it could not be said that he was or came of David’s sons. Since the Chronicles version speaks of the one who is to build the house as he who comes from David’s sons, it is evident that this one is not Solomon, but another. He comes at the end of a long dynasty, mounts the throne, builds the Temple of Jehovah, and establishes the throne forever. According to verse 13 God declared that He would be a father to this one, and that this King would be a Son to Him. He promised never to take His loving-kindness from Him, but to settle Him in the house and on the throne of the kingdom forever. It is to be noted that nothing is said here warning against doing iniquity and wrongdoing. The presupposition, therefore, is that this one does not engage in any sin or commit any iniquitous act.<\/p>\n From all the facts which we have just noticed, it is quite evident that this one has never appeared upon the scene in fulfillment of this specific prediction. Moreover, when He does come to fulfill it, He will build the Jewish Temple which will stand forever. When this promise is viewed in the light of such predictions as Zechariah 6:12,13, it becomes evident that the one whom David saw in vision is none other than the one of whom the Prophet Zechariah spoke; namely, the Messiah, who comes, builds the Temple of Jehovah, sits upon the throne, and metes out justice to all to the ends of the earth.4<\/sup><\/p>\n From these passages which we have just noticed, it becomes evident that Isaiah meant by the expression, \u201cthe sure mercies of David\u201d (55:3), none other than the one concerning whose life and labors in behalf of Israel God made promise to David and confirmed the same with an oath \u2014 even Messiah himself. That this expression does refer to a person is confirmed by the next verse: \u201cBehold, I have given him for a witness to the peoples, a leader and commander to the peoples.\u201d<\/p>\n It is true that the prophet in this quotation used the perfect tense, \u201cI have given <\/em>him for a witness.\u201d Some expositors have seen in verse 4 an historical reference to David, because of the use of the perfect tense. This is not a necessary conclusion, because there is what is known by Hebrew grammarians as the \u201cprophetic perfect.\u201d As an example of this use, see Joshua 6:2: \u201cAnd Jehovah said unto Joshua, See, I have given into thy hand Jericho, and the king thereof, and the mighty men of valor.\u201d God had not actually delivered the city to Joshua but had done so only in plan and purpose. So far as the divine decree was concerned, Jericho had already been delivered. Joshua’s taking possession of it was certain. Nevertheless, he had to walk by faith and take possession of the city as directed. There are many examples of this prophetic perfect tense in the Hebrew Scriptures. We are never to resort to this explanation unless the facts of a given context indicate a departure from the normal meaning. When, however, the facts warrant this explanation none other will satisfy the demands of reason. The facts in Isaiah 55:1-5 require that the prophet be understood as looking toward the future, for in the first three verses it is evident that he was looking forward to a time when God would extend His grace and mercy toward all who will come in faith and accept. Then from verse 5 it is quite evident that the prophet saw the time when Israel as a nation shall be restored to fellowship with God and shall have been glorified by the Lord, who redeems her forever. These predictions demand therefore that we understand this verse to be looking toward the future. Israel will be thus restored to fellowship with God and will occupy the highest position among the peoples-becoming the head of the nations.<\/p>\n When therefore Israel accepts the invitation of God to receive His grace and mercy without money and without price, hearkens to Him, and turns to the Messiah, the Lord will make a new covenant with her, which will be an everlasting one: \u201cIncline your ear, and come unto me: hear and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David.\u201d This everlasting covenant is, as the language demands tied up with her hearing, coming to God, and accepting the one of whom David spoke \u2014 her Messiah.<\/p>\n Our same prophet, on another occasion, spoke of God’s making an everlasting covenant with Israel: \u201cFor I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them\u201d (Isaiah 61:8). Jeremiah likewise spoke of God’s making a new covenant with Israel. Hear him:<\/p>\n Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah. 33 But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it: and I will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more.\u201d (Jeremiah 31:31-34)<\/p><\/blockquote>\n The reader should notice that here is a promise of an additional revelation from God \u2014 other than that which was given to Israel at Sinai. In fact, the Lord is very specific and states that this new covenant will be different from that one into which He entered with her when He brought her out of the land of Egypt. The one which He made at Sinai was the Law covenant of which we read in the Books of Exodus, Leviticus, Numbers, and Deuteronomy. But, according to Jeremiah, God will supersede this old Sinaiatic covenant by another one which will be upon a different basis.<\/p>\n Ezekiel likewise spoke of this same covenant. The reader’s attention is invited to Ezekiel, chapter 34. He should read the entire passage. In it the prophet condemned the faithless leaders of the people who had misguided them, who had been looking out after their own interest, and who had been neglecting the welfare of the great masses of the people. Because of the unfaithful services of these false shepherds, God declared through the prophet:<\/p>\n Behold, I myself, even I, will search for my sheep, and will seek them out. 12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered abroad, so will I seek out my sheep; and I will deliver them out of all places whither they have been scattered in the cloudy and dark day.\u201d (Ezekiel 34:11,12)<\/p><\/blockquote>\n Here is a prediction that the Lord Jehovah will take the part of a shepherd and will no longer depend upon men to shepherd His Sheep. In giving further details about the tending of the flock, the prophet, speaking for the Lord God, declared:<\/p>\n And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I, Jehovah, will be their God, and my servant David prince among them; I, Jehovah, have spoken it. 25 And I will make with them a covenant of peace, and will cause evil beasts to cease out of the land; and they shall dwell securely in the wilderness, and sleep in the woods.\u201d (Ezekiel 34:23-25)<\/p><\/blockquote>\n As we shall see in the chapter on the \u201cThe Triune Nature of the God of the Universe,\u201d Israel’s Great Confession \u2014 Deuteronomy 6:4 \u2014 literally and accurately translated reads \u201cHear, O Israel, Jehovah our Gods is Jehovah a unity.\u201d The word, Jehovah, is, figuratively speaking, what might be called the surname of the God of Israel; for, as we shall learn, there are Jehovah the Father, Jehovah the Son, and Jehovah the Holy Spirit. At times this name is applied to each of these individually, and at other times to the Holy Trinity. A person must look at all the facts of a given context in order to determine which one of the divine personalities is speaking. In verse 11, Jehovah himself declared that He will come and play the part of a shepherd for Israel. But in verses 20-23, Jehovah sets up this new shepherd \u2014 Jehovah of hosts \u2014 over Israel. This shepherd whom the Lord Jehovah sets over Israel will feed them \u2014 will properly tend His flock. This one, by Jehovah, is called, \u201cmy servant David.\u201d Thus when all facts of the context are taken into consideration, we see that here is a promise made through Ezekiel that Jehovah would send Jehovah to be the shepherd of Israel. This one is called David. He is thus named because He, in coming to earth \u2014 as we shall see later \u2014 enters the world by miraculous conception and virgin birth, being born in the house of David. In this manner He becomes a descendant of David. The kings in Jerusalem were called David. For instance, in I Kings 12:16, Rehoboam, a descendant of David, is thus addressed.<\/p>\n When God sets up this true Shepherd over Israel, He will make a new covenant with her \u2014 a further revelation of His Word and will.<\/p>\n When one studies carefully the thirty-nine books constituting the Old Testament, one realizes that it abruptly closes without its glorious promises having been fulfilled. If this were all the revelation that God has given, it is indeed incomplete; for many of its promises are left like dangling strings, hanging in mid-air. Upon one’s reaching the end of the Hebrew Scriptures, one is indeed not satisfied. The demands of his reason have not been met.<\/p>\n But God did not intend that the revelation found in the Old Testament should be complete. The prophets pointed forward to a fuller and more perfect revelation that would supplement the one made through Moses and his fellow-prophets. In fact, Moses, as we have already seen, foretold that God would raise up a prophet from the midst of Israel who would be like him and who would deliver God’s word \u2014 revelation \u2014 to the people of Israel. God threatened that He would hold every Israelite responsible if he failed to hearken to His words which this prophet would speak.<\/p>\n Who was this prophet? My Jewish friends interpret this prediction as being fulfilled in Joshua. Recently an orthodox rabbi called me over the telephone and in our conversation asserted that Joshua was positively the fulfillment. This interpretation cannot be correct, for Joshua delivered no revelation to Israel. He was a warrior and led the hosts of Israel into the Promised Land. He simply called attention to the revelation which God had made through Moses. At Mount Ebal, he built an altar of unhewn stones, plastered it, and wrote thereon the law that had been given by Moses. After it had been written, Joshua read all the words of the law the blessings and the curses, as they were written in the Books of Moses. Farther than this he did not go. In no sense can one logically claim that Joshua filled out the prediction relating the prophet like Moses whom God promised to raise up, and who would deliver a complete and final revelation to Israel.<\/p>\n The New Testament writings satisfy in every way the hopes that were raised by the prophets of Israel and that were, figuratively speaking, left dangling in the air. The New Testament is the sequel to the story of the Old Testament. It is a supplement to the former revelation. It fits into the old revelation as the hand does into the glove; as a piece of a jigsaw puzzle fits perfectly into the proper place of the pattern for which it was designed.<\/p>\n The prophets of the Old Testament foretold the life and deeds of Messiah when He would make His appearance. In fact, they presented His entire redemptive career which, according to them, consists of His coming, entering the world by miraculous conception and virgin birth, His performing a spiritual ministry in proclaiming glad tidings to the people, His being rejected by them and finally executed, His resurrection from the dead and ascension to the right hand of the throne of God, His session there during this \u201cyear of Jehovah’s favor,\u201d the \u201cday of vengeance of our God,\u201d and His return at the end of this age when Israel accepts Him. Thus the most minute details were outlined by the various Old Testament prophets (Psalm 110; Isaiah 42:1-4; Isaiah 61: 1-9). Not only did they tell of the leading events that would occur in Messiah’s redemptive work, but they also informed us when He would appear to begin this plan of redemption; namely, 483 years after the issuing of the decree by Cyrus for the Jews to return from the Babylonian captivity (Daniel, chapter 9).5<\/sup><\/p>\n There were certain students of the Word in Israel of the first century who knew what the prophets foretold, who believed their messages, and who were expecting the appearance of Messiah. That there was such a general expectation of His appearance in the second quarter of the first century is proved by Rabbi Abba Hillel Silver in his book, Messianic Speculation in Israel<\/em>. This expectation is confirmed by the New Testament. Matthew, Mark, Luke, and John give us accounts though brief, of the ministry of John the Baptist, who went to the wilderness and began making his proclamation regarding Messiah’s speedy appearance. People flocked to hear his announcement that there was coming one after him the latchets of whose sandals he was not worthy to unloose. He therefore baptized those who accepted his message and confessed their sins. According to the Four Gospels, vast multitudes accepted John’s message and acted accordingly. This fact proves conclusively that there was among the people a general expectation of Messiah’s advent. There were, however, certain of the leaders at Jerusalem who sent a delegation inquiring of John whether he were the Messiah, \u201cthe prophet,\u201d or Elijah (John 1:19-28).<\/p>\n Six months after John began his ministry, Jesus of Nazareth stepped forward and began His. Because of John’s testimony concerning the Lord Jesus, vast crowds forsook the former and followed the latter.<\/p>\n The consciousness of His divine nature and power is clearly reflected in His prayer recorded in Matthew 11:25-30:<\/p>\n At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: 26 yea, Father, for so it was well-pleasing in thy sight. 27 All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. <\/em>28 Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.\u201d<\/p><\/blockquote>\n Let the reader note these words: \u201cAll things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him<\/em>.\u201d Jesus claimed that no mortal could understand Him. God alone could comprehend God \u2014 no man \u2014 except Himself who was able to understand and know God. Though the Father is an infinite being, Jesus claimed to know and understand Him. There lies behind this utterance the consciousness of His infinite nature, being, and power. This same statement is found in Luke 10:22.<\/p>\n It is not necessary to call attention to the claims of Jesus, presented in the Gospel of John, as to His being on an equality with God. If one will simply read the accounts by Matthew, Mark, and Luke and will in a scientific manner study theirs records, one cannot avoid the conclusion that these three books do unmistakably present Jesus of Nazareth as the Hebrew Messiah, who is none other than God entering the world by miraculous conception and virgin birth. Such are the claims of these unique books. In this connection, let me say that I am not asking the reader to accept my interpretation of the facts as they are presented in the four gospel records. I am simply asking him at this point to read these narratives with an unbiased mind and, for the sake of investigation, accept now the plain story as presented in these four books. At a later time in this investigation we shall see indisputable evidence that these records of His life are positively the result of the inspiration of the Spirit of God.<\/p>\n Never man spake as did this one (John 7:46).<\/p>\n And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching: Jesus of Nazareth stands a peer above all generations of all nations.<\/p>\n He promised His disciples the absolute and complete inspiration of the Holy Spirit after His departure (Matthew 10:16-20; John, chapter 16). The Apostles, thus commissioned, according to the Acts of the Apostles, waited for the coming of the Holy Spirit to guide them into all the truth. On the first Pentecost after the resurrection of Christ, the Holy Spirit came and spoke through the Apostles.<\/p>\n And when the day of Pentecost was now come, they were all together in one place. 2 And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. 4 And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.\u201d (Acts 2:1-4)<\/p><\/blockquote>\n The Apostle Paul, a Hebrew of the Hebrews, claimed for himself and for others in the gospel ministry the complete and absolute inspiration of the Spirit of God.<\/p>\n But unto us God revealed them<\/em> through the Spirit: for the Spirit searcheth all things, yea, the deep things of God. For who among men knoweth the things of man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God. But we received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God. Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words <\/em>\u201d (I Corinthians 2:10-13)<\/p><\/blockquote>\n The Apostle Peter claimed for the writers of the Old Testament the inspiration of the Holy Spirit:<\/p>\n And we have the word of prophecy made<\/em> more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn and the day-star arise in your hearts; knowing this first, that no prophecy of scripture is of private interpretation. For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit\u201d (II Peter 1:19-21).<\/p>\n Here Peter claimed that the men of God who spoke of old were moved or borne along by the Holy Spirit. The writer of Hebrews claimed that God spoke to the fathers through the prophets, but that in these last days He has spoken to us in His Son:<\/p>\n God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, The Apostle Paul claimed the absolute inspiration of both the Old and New Testaments in the following statement to Timothy: \u201cBut abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work\u201d (II Timothy 3:14-17). In this passage the apostle urged the young man Timothy, his co-worker, to abide or remain in the things which he had learned, since he knew of whom he had learned them. He knew the persons who had taught him from childhood and what their lives were. He could therefore be assured that his instructors had taught him that which had been written by God. The apostle reminded the young minister that from childhood he had known \u201cthe sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.\u201d The \u201csacred writings\u201d which he had been taught and which he knew were undoubtedly the writings that were current among the Jews of that day and time, and that were the thirty-nine books constituting our Old Testament \u2014 these, the apostle affirmed, were able to make Timothy wise unto salvation through faith in Christ Jesus. They foretold Him, and the prophets pointed to Him, as the Lamb of God which takes away the sin of the world (John 1:29).<\/p>\n Moreover, the apostle affirmed that \u201cEvery scripture inspired of God is<\/em> also profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, furnished completely unto every good work.\u201d In the King James Version verse 16 is rendered, \u201cAll scripture is inspired of God and is also profitable …\u201d The translation appearing in the Revised Version is by far the more preferable, even though the rendering in the King James Version is grammatically correct. So is that of the Revised Version. In verse 15 Paul, in speaking of the Old Testament, called it \u201cthe sacred writings.\u201d He did not claim that every writing is profitable for teaching. In verse 15, he asserted that the \u201csacred writings\u201d \u2014 the Old Testament \u2014 were able to make Timothy wise unto salvation through faith in the Messiah, and that there were other writings which are also profitable for growth in the Spiritual life. What other writings were in existence at the time of Paul’s making this statement? The answer is that nearly all of the New Testament had been written by this time. The only books still unwritten at this time were the Gospel of John and his three Epistles, the Epistle of Jude, and the Revelation. Peter recognized that the writings6<\/sup> of Paul were scripture and placed them on par with the Old Testament writings (II Peter 3:16). Thus it becomes quite evident that in II Timothy 3:16,17 Paul was referring to the books of the New Testament and placed than on a level with the Old. Moreover, he claimed that they also are profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God might be complete, furnished completely unto every good work.<\/p>\n That Paul was not simply talking about the books of the Old Testament in this passage is clear from the fact that they were able to make him wise unto salvation through faith in Christ, but were not sufficient to prepare him to make him perfect unto every good work. If they had been, there would not have been any need for an additional revelation. But the writings referred to in the sentence, \u201cEvery scripture inspired of God is also profitable for teaching… that the man of God may be complete furnished completely unto every good work,\u201d does fit the man of God completely unto everything that is good. These writings therefore must be the New Testament Scriptures.<\/p>\n From these scriptures and from others we see that the Apostles whom Jesus of Nazareth called into His service were, according to their statements, fully inspired of God and delivered not their own messages but those that were given them by the Holy Spirit. Such are the claims of the writers of the Bible. By no manipulation of the facts can we change the testimony of the Scriptures regarding themselves.<\/p>\n Thus far in our investigation we have noticed the testimony of the Scriptures to themselves. The unanimous claim of all the biblical writers is that they spoke under the power and influence of the Spirit of God and that their messages were not their own but that they were given to them by the Spirit. Are these claims spurious? Or are they on the other hand, accurate and to be relied upon? We shall answer these questions by noticing some facts that are apparent to all. When these considerations are examined by an unbiased mind, one comes to the conclusion that the claims of the biblical writers are correct. In the limited space that we have, we can take note of only a few of the very many proofs of the divine inspiration of the Holy Scriptures.<\/p>\n From the first chapter of the Book of Genesis to the last word of the Revelation the careful student observes this most remarkable phenomenon: the reserve with which all the biblical writers gave their message. For instance, in Genesis 1:1, we have the sublime statement, \u201cIn the beginning God created the heavens and the earth.\u201d Volumes are couched in the seven words of the original text in which this thought is expressed. Unlike \u201cthe seven tablets of creation\u201d of the Babylonians, this statement is pregnant with meaning. Philosophers, theologians, and scientists have endeavored to search out the method and means employed by the Almighty in His creation of the universe. But they have sought in vain. Men always, when they record their deeds or accomplishments, give rather full and detailed accounts in order that others might appreciate what they have wrought. Not so with the biblical writer, as is evident to everyone.<\/p>\n The second verse of the Scriptures is expressed by one who was super humanly restrained: \u201cBut the earth became a desolation and a waste\u201d (literal translation). Men have become curious as to how the earth which was made perfect (\u201cThe Rock, his work is perfect …\u201d Deuteronomy 32:4) became a desolation and a waste. Certain leading scientists are seeking the answer to that question. They realize that there have been great convulsions in nature from time to time. The scriptural authors recorded the bare facts in a way such as no uninspired authors have written.<\/p>\n I could continue throughout the books of both the Old and the New Testaments, calling attention to such marvelous, cryptic, brief statements which reveal the presence of a guiding, yet restraining, hand upon the biblical writers; but these will suffice.<\/p>\n An investigation of the Scriptures brings the conviction that they are accurate and truthful accounts of the things which they narrate. For instance, whenever the Scriptures speak upon any subject of scientific investigation, it will be found that these utterance, spoken in popular language for the edification of the great masses, are accurate and trustworthy. For example, the archaeologists have, by faithful, scientific labors, brought to light many of the things which are recorded in the Scriptures. There has never been unearthed any evidence which throws discredit upon any of the biblical accounts. On the contrary, all archaeological discoveries confirm the statements of the Scriptures. In the spring of 1937 I had the privilege of talking with the late Sir Flinders Petrie, when I visited him in his study at American School of Oriental Research in Jerusalem. In the course of our conversation I asked him if He had discovered anything that throws discredit upon the Scriptures. His reply was that there had not been found anything that caused him to doubt their accuracy. In this connection, he made an observation to this effect: The armchair professors in universities and other institutions of learning who have never gone to the field and done the actual digging are the ones who are questioning the biblical record; but those who have done the real work and have brought to light the past are convinced of the accuracy of the Scriptures.<\/p>\n To this testimony of Sir Flinders Petrie I wish to add what the late Robert Dick Wilson, Ph.D. one of the greatest philologists in the Old Testament field, had to say in reply to the question, \u201cProfessor, what do you try to do for your students?\u201d To this Dr. Wilson replied, with quiet earnestness: \u201cI try to give them such an intelligent faith in the Old Testament Scriptures that they will never doubt them as long as they live. I try to give them evidence. I try to show them that there is a reasonable ground for belief in the history of the Old Testament. I’ve seen the day,\u201d he went on, \u201cwhen I’ve just trembled at undertaking a new investigation, but I’ve gotten over that. I have come now to the conviction that no man knows enough to assail the truthfulness of the Old Testament. Whenever there is sufficient documentary evidence to make an investigation, the statements of the Bible, in the original texts, have stood the test.\u201d<\/p>\n In addition to this utterance of Dr. Wilson’s, I wish to call attention to the first paragraph of his conclusion (chapter 7) of his volume, A Scientific Investigation of the Old Testament:<\/em> \u201cBut the time has come to conclude this summary of evidence for the defense in the case of the critics against the Old Testament. We hope that the evidence adduced will be sufficient to show that the general reliability of the Old Testament documents has not been impaired by recent discoveries outside the Old Testament. The literary forms are in harmony with what comparative literature would lead us to expect. The civil, criminal and constitutional laws agree with what the civilization of the ancient nations surrounding Palestine would presuppose; while the ceremonial, moral, and religious laws are differentiated from those of others by their genesis in a monotheistic belief and a divine revelation. The use of writing in the age of Moses and Abraham is admitted by all and the existence of the Hebrew language in the time of the Exodus is assured by the glosses of the Tel el Amarna letters, as well as by the proper names on the Egyptian and Babylonian monuments. The general correctness of the Hebrew text that has been transmitted to us is established beyond just grounds of controversy. The morphology, syntax, and meaning of the language of the various books conform with what the face of the documents demands. The chronological and geographical statements are more accurate and reliable than those afforded by any other ancient documents; and the biographical and other historical narratives harmonize marvelously with the evidence afforded by extra-biblical documents.<\/p>\n What Dr. Wilson said related to the Old Testament, the field in which he spent his entire life; but the New Testament is just as accurate and trustworthy. An investigation of the introduction of Luke’s record of the life of Jesus of Nazareth shows conclusively that Luke did special research as a scientist:<\/p>\n Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, 2 even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, 3 it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; 4 that thou mightest know the certainty concerning the things wherein thou wast instructed.\u201d (Luke 1:1-4)<\/p><\/blockquote>\n Among the investigators in the New Testament field who have done exact scientific research is the late Sir William Ramsay. As he tells us in the preface to one of his volumes, he went to the field as a rationalistic doubter, accepting the critical analysis of the Scriptures. He began and prosecuted his work in the true scientific spirit. One fact after another was brought to light by his patient and painstaking labors. As the evidence piled up more and more he continued his investigations. He then was forced by the logic of facts to abandon the critical hypothesis and to accept the conservative, orthodox position regarding the Scriptures as being accurate in all details. Whenever the Scriptures are allowed to give their message without any distortion of facts or forcing upon the language a meaning contrary to the data, they will be found to square perfectly with known ascertained facts and data.<\/p>\n A perusal of the Scriptures impresses the candid reader with the unique and unheard-of manner in which the biblical writers portrayed their characters \u2014 real men and women of flesh and blood. All secular writers, both ancient and modern, idealize their heroes and heroines, while they present, as a rule, their lesser characters as villains or persons of inferior parts. This is not the case with the biblical writers. Abraham is the hero in the Book of Genesis. Nevertheless, he is represented true to life. The same thing applies to Jacob, Gideon, David, and hosts of others. This faithful delineation of character which we find in the Old Testament appears likewise in the New.<\/p>\n Why was it that scriptural writers set forth the failures, shortcoming, and sins of the great men of God with the same candor and frankness as they did those of the enemies of God? There is but one answer to this question, one explanation of this phenomenon, which is the fact that the biblical writers were inspired by the unerring Spirit of the truth who never \u201cwhitewashes\u201d anything or anybody but presents all things and all people in their true light.<\/p>\n God made of one man every nation to dwell upon the face of the earth. We are all therefore His offspring, as the Apostle Paul declared (Acts 17:22-31). The scriptural message is addressed to all people. When God called Abraham out of Ur of the Chaldees, He made it known that he and his descendants were to be the repository of His truth, and He assured Abraham that in him and his seed would all the families of earth be blessed. The truth of God’s message was, as is seen by a careful study of both the Old and the New Testaments, committed to Israel, as the chosen nation, to deliver it to the entire world.<\/p>\n That the message of the Scriptures is universal is evident from the fact that the moral law of God is written in the very fiber of the souls of all men. This is seen in Paul’s statement in Romans 2:13-15:<\/p>\n For not the hearers of the law are just before God, but the doers of the law shall be justified (for when Gentiles that have not the law do by nature the things of the law, these not having the law, are the law unto themselves; 15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them<\/em>).\u201d<\/p><\/blockquote>\n The Gentiles who do not have the written law of God can, in a very limited way, by nature do the things of the law, it being written upon the tablets of their hearts.<\/p>\n A practical demonstration of the universality of the message is shown by the fact that, when it is delivered to peoples of all nationalities and is embraced by them, it lifts them up from the low level of sin and degradation to the high plane of righteousness.<\/p>\n It is a well-known fact that many of the Hebrew people developed the spirit of exclusiveness \u2014 even some of the prophets and spokesmen of God. For instance, Jonah, when he was called to go to Nineveh, refused and fled in the opposite direction, The Apostle Peter would not go to the Gentiles until he was forced to do so by the performance of a miracle (Acts 10). An examination of the Scriptures shows that the biblical writers were lifted above national prejudices and that they delivered their messages to mankind. The universality of the gospel is therefore an evidence of its divine inspiration.<\/p>\n Even to the casual reader it becomes abundantly evident that the scriptural writers had the correct idea concerning God, the universe, man, his nature, the history of the race, the outlook into the immediate and distant future, and the life beyond this one. A glance at these various subjects as presented in the Word and a comparison of them with the same teachings found in the writings of the wise men of other nations show that there is a vast gulf separating the biblical writers from all other men.<\/p>\n Note, for instance, the conception of God found throughout the Scriptures. He is presented as the creator of all things, the preserver and controller of the universe, the one in whom men \u2014 all nations \u2014 live and move and have their continual being; and He is the one who provides all man’s necessities. In Genesis 1:1 we read, \u201cIn the beginning God created the heavens and the earth.\u201d Here, as we have already learned, God existed in eternity of the past. He put forth the creative act, the result of which was the bringing into existence of the material universe. David, in a very pictorial manner, declared that the heavens are the work of God’s fingers (Psalm 8:3). Isaiah, in that matchless passage \u2014 chapter 40 \u2014 set the Almighty forth as the great chemist who compounded the various elements out of which the hills and mountains are composed. Here he used the figure of metonymy, thinking of the whole in terms of a part. Moreover, he presented Him as the great architect who measured the limitless expanse of space. He created all the heavenly bodies and is guiding them in their various orbits as they move on their way throughout the years. On account of His diligence there is not one lacking (Isaiah 40:12,13,26). Before Him, or in His sight, the nations are no more than the fine dust of the balances or a drop of water in a bucket. He is the one who has carried out His will in the heavens, in the earth, in the seas, and in all deeps (Psalm 135:6). God is the one who has made of one man every nation to dwell upon the face of the earth, having determined their appointed seasons and the bounds of their habitations that they should seek Him (Acts 17:24-27). The Almighty is represented therefore as being transcendently above nature and likewise immanent in it. The Apostle Paul declared that there is \u201cone God and Father of all, who is over all, and through all, and in all\u201d (Ephesians 4:6) All modern thought, except the crassly irrational, is more and more coming to this point of view regarding God and His relation to the world.<\/p>\n The scriptural writers had the proper understanding of man. They diagnosed his case most accurately. Their writings are a mirror into which man may look and see himself as he really is. The men of God who wrote the Scriptures give us glimpses as to man’s original state of innocency and of his subsequent disobedience and fall. Their accounts of the present condition of the human heart and its need of regeneration are set forth clearly and graphically. The psychology of the Scriptures has proved itself over and over again to be in accordance with the facts of human nature. Although the biblical writers did not use modern terminology, their utterances reveal the fact that they thoroughly understood the mind of man and its functioning under various motives.<\/p>\n No man can be honest with himself and with his Maker and at the same time deny that the feelings and emotions of his very innermost being are other than those that are set forth in the Word of God.<\/p>\n The sacred writers certainly understood the fallen nature of man. They had the proper evaluation of sin and iniquity. They presented man in his fallen, depraved condition and his need of the saving grace of God. They traced all the evil in the world to Satan and the corrupt nature of the human heart:<\/p>\n The heart is deceitful above all things, The Lord Jesus declared:<\/p>\n For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings: No pagan religion nor system of philosophy has ever been able to fathom the depths of the human heart, diagnose man’s case, and prescribe a remedy for the disease of sin. An examination of all the classical writers, both theological and philosophical, shows that the biblical writers are the only ones who had the proper estimate of sin in all its hideousness and in its results in the lives of men.<\/p>\n The biblical writers, contrary to the usual practice of men, frequently went counter to the generally accepted view of the philosophers and religious teachers, together with the scientists, of their time. Whenever they spoke on any matter that was subject to scientific investigation, they spoke accurately, though they did use popular language \u2014 for the benefit of all. For instance, the ancients believed the earth was flat and the heavens a vault above it, while they thought that the stars were holes in it through which the light was shining. They even professed to know the number of the stars. On the other hand, the biblical writers, as I have noted before, spoke contrary to the wisdom of their time and gave facts. Whenever the occasion demanded that they speak upon any theme, which is now a matter of scientific investigation, their utterances are found to be absolutely accurate when viewed in the light of modern discoveries. Wherever we have been able to check the accuracy of the Scriptures, regardless of the field, they have proved to be correct. To whom then will ye liken God? or what likeness will ye compare unto him? (Isaiah 40:18).<\/p>\n The prophets were spokesmen for God and discoursed concerning matters past, present, and future. At this point in our investigation, however, I wish to call attention only to the accuracy of a few of their utterances as they foretold the future.<\/p>\n Moses, the great lawgiver, for instance, outlined the checkered history of Israel from his day until the time when the disobedient Chosen People will come back into fellowship with God, which prediction will be fulfilled in what I believe to be the not-distant future. This forecast is found in its original draft in Leviticus 26. It was spoken to Israel at Mount Sinai in the second year of the Exodus. In the fortieth year of their wanderings in the wilderness, Moses \u2014 just before his death \u2014 delivered his final orations to that generation which had arisen in the wilderness. These addresses constitute the Book of Deuteronomy. Chapter 28 is Leviticus, chapter 26, expanded.<\/p>\n A careful study of these passages and a comparison of them with the history of Israel from Moses‘ day to the present will show to the candid investigator that things have turned out exactly as foretold by Moses. In looking at these chapters, we must remember that this prediction was given, in round numbers, thirty-five hundred years ago. By what power was he able to forecast the future for his brethren? There is but one answer: He was given this information by the Spirit of God.<\/p>\n It is said of Frederick the Great that he once asked the Bishop of Milan for proof of the inspiration of the Scriptures expressed in one word. The reply was, \u201cThe Jew.\u201d The Jew is the monument upon which God has written in indelible words of history \u2014 past and present \u2014 the accuracy and inerrancy of His Word.<\/p>\n To Daniel the prophet God revealed that there would be four world empires which would be succeeded by a fifth one, the Kingdom of Messiah. These predictions are found in Daniel, chapters 2 and 7. They are most important for the honest investigator and should be studied with great care. An examination of these passages and a careful study of history from Daniel’s day to the present time reveal the fact that there have been four, and only four, world empires. The fourth has continued since its rise to the present time and will remain until one \u201clike unto a son of man\u201d comes before the Ancient of Days and there is given to him a kingdom which shall never pass away. (For proof of this fact, see studies in Daniel, chapters 2 and 7, in my volume, The World’s Greatest Library Graphically Illustrated<\/em>.) At that time Messiah will return to earth, put down all opposition, mount the throne of David, and reign for a thousand years. In round numbers something like twenty-five hundred years of the future was outlined by Daniel in these two predictions that have already been fulfilled. Of course, these forecasts have not all been accomplished in their entirety because they reach out into the millennial reign of Christ.<\/p>\n Moreover, predictions that were uttered by the various men of God regarding nations surrounding Israel have been fulfilled literally. I have visited various lands concerning which the prophets spoke and have studied, on the ground, those predictions that were given by the men of God of olden times; and I am bold to say that their predictions have been fulfilled literally and exactly to date. How did these men forecast the future? It was simply by the Spirit of God and by no other means (for an extended study of this subject, see Wonders of Prophecy<\/em> by John Urquhart).<\/p>\n To even the casual student of the Scriptures there immediately appears a profound unity binding the sixty-six books into one majestic whole. There is but one plan that runs throughout these various \u201clittle books\u201d which constitute the Scriptures. In round numbers there were some fifty authors who wrote during forty centuries and who have given us this matchless volume. These men were different temperamentally, intellectually, lived in different ages of the world, and moved in different environments. It is utterly impossible \u2014 apart from the biblical writers \u2014 to gather together so many men of such different times, living under varying circumstances, and find them speaking the one and the same message.<\/p>\n For the sake of emphasizing the great diversity and at the same time the marvelous unity in the Scriptures, may I call attention to this homely illustration? There is a jigsaw puzzle on the table. It consists of many parts, every one of which is shaped differently from the others. Each piece has its location in the pattern and will fit exactly into its place, but cannot be forced into the wrong position. When each part is put in its own place, one finds that a single picture has been formed. So it is with the sixty-six books of the Bible. Each sacred writer contributed his part, speaking, as he was moved or borne along by the Spirit of God, independently of all the others. Since these sixty-six books have been brought together into one volume, they can now be studied as an entity. For thirty-eight years I have studied the Scriptures, honestly and conscientiously, with one sole object in view; namely, to ascertain the message of the Bible. I have never wanted to prove any theory nor to support any man-made doctrine, but simply to find out what the Scriptures teach in order that I might pass on to others that which I believe to be the will of God Almighty. Moreover, I have studied the Word of God in the original languages in my quest of an accurate understanding of the Word and can lay claim to the fact that I have endeavored to the best of my ability to study the Scriptures in a scientific manner being guided by what I call the \u201cGolden Rule of Interpretation,\u201d which is \u201cWhen the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise.\u201d After these thirty-eight years of conscientious, diligent quest for the truth, I wish to testify that the unity of the Scriptures is nothing short of a miracle and is absolute proof, to my mind, that the men who wrote this volume were men of God who spoke as they were borne along by the Spirit of God.<\/p>\n Millions of people now living can testify to the fact that the longings of their souls have been thoroughly satisfied by the message of salvation of which the Scriptures speak and of the Redeemer presented therein. One can go back into the libraries of the world and can discover the testimony of multiplied thousands upon thousands who have borne witness to this same thing.<\/p>\n Many of them sought peace and joy in one way and another, but never enjoyed complete satisfaction until they accepted, by faith, the message of the Word of God. These testify that the message of the Scriptures and the Lord Jesus Christ alone can satisfy the yearnings of the human heart. They know that this message has not only satisfied them for time but has also prepared them for eternity.<\/p>\n Proof that the Bible is the Word of God and not of human origin is also found in the fact of its inexhaustible riches of knowledge and wisdom in every field. As has been pointed out above, whenever the biblical writers touched upon any matter that is a subject of human investigation, it has been found that their utterances are consonant with assured discoveries and facts of scientific knowledge \u2014 even though they do not use the modern terminology of the scientists which changes from one generation to another. Moreover, the greatest minds throughout the past have concentrated their intellectual powers upon an effort to ascertain the message of the Scriptures. The more they have studied, the more profound the Bible has become to them. The deeper men go in their search for the nuggets of truth, the deeper are the strata of underlying truth yet to be reached. The farther they go a field in the Scriptures, the wider becomes their vision of the horizon to truth. The higher they ascend in spiritual perception, the more vast becomes the great vault of truth above their wondering vision.<\/p>\n Some of the greatest scholars of the entire world have concentrated their powers upon an effort to master the contents of the Scriptures. They have studied them reverently, with one object in view, namely, to understand the messages of the biblical writers. At the end of long, studious lives, they have confessed that they have simply touched the fringe of the knowledge contained in the Scriptures. To this fact I wish to add my testimony. After thirty-eight years of the most diligent study of which I am capable, I wish to state that the fields of knowledge which are presented in the Scriptures are boundless to me. The more I learn and see in them, the more vast seem the unexplored fields of thought, possibilities, and powers, and the more I realize there is yet to be discovered in the Sacred Volume.<\/p>\n Of Columbus it was said that when he sailed into the mouth of the Orinoco River he said in substance, \u201cGentlemen, this is not an island! This land is a continent, for there is no such river in an island.\u201d The great volume of water rolling down that river was absolute proof of the vastness of the extent of land drained by it. Thus, as I stand before the Holy Scriptures, I behold such rivers and floods of marvelous, wonderful truth regarding every phase of life \u2014 surpassing all the works written by uninspired men \u2014 that I am led to exclaim, The Scriptures are a fathomless river that flows from the boundless source of the infinite wisdom and knowledge of the Eternal God! With Paul I exclaim, \u201cO the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and unto him, are all things. To him be<\/em> the glory for ever. Amen.\u201d<\/p>\n 1. The people of Israel were cured of idolatry in its crudest aspects at the time of the Babylonian captivity. It seems never to have lifted its head among them after that merited stroke of judgment. They have, however, gone after things that have been the downfall of many. A strong traditionalism and an accompanying superstition have gripped great sections of the people from time to time. In modern times, however, a certain portion of the nation has departed from the faith of their fathers and has turned to a superficial rationalism, which parades under the guise of scientific research and scholarship. These Jews no longer hold to a belief in the inspiration of the Scriptures and the supernatural origin of their religion. They have accepted, without thorough scientific investigation, the unsupported and unproved theories of German rationalism served to them by their gentile friends, under the high-sounding but false claims of \u201cthe assured results of scientific criticism.\u201d To this modern Baal of superficial scholarship and rationalistic science many are now bowing the knee.<\/p>\n 2. The annals of Jewish History are replete with accounts of the heroic deeds of the faithful in their efforts to keep intact their religion and to preserve the revelation of God. An outstanding example is found in the struggle of the first of the Maccabean princes who gave up their lives rather than be disloyal to their God and the trust reposed in them and to adopt Greek culture. The copyists of the law have always been meticulous in their work. They have spared no means or efforts to preserve the text in its purity.<\/p>\n 3. Piecing together the fragmentary data which we glean from the records of Egypt at this time, we have the following picture: Hatshepsut, the ablest and most influential princess of Egypt, was the patroness of Moses. She was so very powerful at the court that Thothmes III had to favor Moses. The king however hated her. Upon her death Moses therefore had to flee from the country since there was no longer anyone to champion his cause \u2014 he being a member of the despised Hebrew slave nation.<\/p>\n 4. According to many predictions, here and there, in the Hebrew Scriptures, the Messiah is scheduled to enter the world by miraculous conception and virgin birth, to be rejected by Israel, to be put to death and be buried, to rise from the dead, to ascend to the right hand of the throne of God to remain there until Israel sees and acknowledges her mistake in rejecting Him and pleads for Him to return. When she does, He will return, deliver her, set up His kingdom, and reign over all nations. The proof for the various items of the activities of Messiah will be given later in the text.<\/p>\n 5. For a full discussion of the subject concerning the seventy weeks of years of Daniel, chapter 9, see Messiah: His First Coming Scheduled;<\/em> and The 70 Weeks of Daniel,<\/em> by David L. Cooper.<\/p>\n 6. Any writing regardless of the author or the content, was scripture in the first century, because scripture meant at that time that which is written.<\/p>\n <\/p>\n In Chapter 1 we took a hurried glance at the material universe about us, considered some of the evidences found on every hand, and came to the conclusion that there is a Supreme God in whom we live, move, and have our continual being. In Chapter II we learned from indisputable proof that the Scriptures \u2014 the Old and New Testaments \u2014 constitute the revelation of the Almighty to the human family. We now shall turn to these authentic, infallible records and learn something about this God whom we see behind nature and who supports it.<\/p>\n Several years ago I heard an atheist making a speech in a public park of a certain city. During his haranguing he challenged his hearers to give him a mathematical demonstration of the existence of God. He was unreasonable in asking the impossible. God is a Spirit, according to revelation, and cannot be presented by a mathematical formula. Even if what he had asked could have been done with absolute exactness, this man would not have accepted the evidence; for he was not in any frame of mind to look at facts in an impartial manner. As we have already seen, God’s existence and His perfections are reflected throughout the entire created universe. Those who have eyes to see can discern His presence and power. If they cannot see this evidence, it is impossible to convince them with any other kind of reasoning. The prophets, knowing this, never attempted to give any proof or demonstration of God’s existence. Thus, in Genesis 1:1, we read, \u201cIn the beginning God created the heavens and the earth.\u201d Nothing is here said about His existence, for it is assumed. No arguments are suggested. The sacred writer simply presumed that his readers had intelligence enough to look at the world about them and to come to the conclusion that there is a God, since he made the marvelous statement that He is the one who brought into existence the heavens and the earth.<\/p>\n Men, as we have already seen, refused to retain the Lord in their knowledge. They then became blind and changed the glory of the incorruptible God into the likeness of various animals and men. Under these conditions it was natural for them to lose the proper idea of the Almighty. It became necessary, therefore, for the prophets and the psalmists to correct erroneous notions concerning God. For instance, in Psalm 94 we have this statement:<\/p>\n Consider, ye brutish among the people; He that planted the ear, shall he not hear? He that chastiseth the nations, shall not he correct, Jehovah knoweth the thoughts of man, As we see from the context, this psalm is a prediction regarding Israel in the time of her great trouble in the future \u2014 the day of Jacob’s trouble (Jeremiah 30:7). At that time the nations, having lost all conception of God and fear of Him, will persecute the Jewish people as they have never done throughout all the centuries. Their attention will be called to the fact that the Hebrew people are the chosen race of the Almighty, that they are still beloved for the fathers‘ sake, and that God will punish those who mistreat them. In unbelief and hardness of heart these persecutors of the Jews will say: \u201cJehovah will not see, Neither will the God of Jacob consider.\u201d Those making these assertions will have distorted ideas concerning God. Some of them at least will be atheists since they will refuse to listen to the warning given concerning their persecuting the Jews. In a sarcastic manner they will say that the God of the Jews cannot see, and that He will not consider \u2014 even though He might perchance have some intelligence and know what is going on. In other words, these will say that God is through with the Jew and that He will not take offense at any ill-treatment of them.<\/p>\n In order to correct these misconceptions, the psalmist asked the questions given in the quotation above. He who formed the eye certainly understands the laws of optics; otherwise He could never have constructed it so that it can see an observe. Moreover, He who constructed the ear understands the principles connected with sound and, of course, can hear and know what is going on.<\/p>\n The writer also called attention to the fact that this God whose people they will be persecuting is the one who deals with the nations and who will chasten and correct them for all their sins.<\/p>\n Frequently, even the Israelites placed Jehovah their God on a level with the gods of the nations. In order to correct this misconception, the psalmist (Psalm 135) called upon them to praise God because He is good, because it is pleasant, because He has chosen Jacob unto Himself, and because their God is above all gods, who does whatever He pleases \u2014 but He pleases to do only that which is right \u2014 in the heavens, upon the earth, in the seas, and in all deePsalm He also called upon them to praise Him because it is He who will eventually judge His people.<\/p>\n The same writer followed this exhortation by contrasting this omnipotent God of Israel with the idols with which they were familiar. The nations make their gods of stocks and stones, the works of their own hands. They have mouths but they cannot speak. They have eyes but they cannot see. They have ears but they cannot hear. They are still stocks and stones. But the God of Israel is not so. As stated above, the prophets constantly warned Israel against idolatry and corrected her concerning her ideas regarding the true God (for further study on this point see Jeremiah 10:1-10).<\/p>\n And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth; 7 keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children’s children upon the third and upon the fourth generation.\u201d (Exodus 34:6,7)<\/p><\/blockquote>\n This passage is one of the most fundamental of all sections of Scripture, in that it gives to us God’s own statement relative to His character. From this we learn that He is the self-existing One-Jehovah, the one who causes all things to come into being. He is the preserver of all things; for it is in Him that men live, move, and have their continual being.<\/p>\n He is \u201cmerciful and gracious, slow to anger, and abundant in lovingkindness and truth; keeping lovingkindness for thousands, forgiving iniquity and transgression and sin.\u201d These words give us some faint idea concerning the great love and grace of Almighty God. Unlike men, He is very slow to anger. His patience with His creatures is almost infinite. Humanly speaking, He worries along with men in their sin and ignorance in order that He might lead them to repentance and faith, and to fellowship with Himself. The psalmist, in speaking of the loving-kindness of God, said that it is \u201cgreat above the heavens; and thy truth reacheth unto the skies\u201d (Psalm 108:4). The Lord is very eager to forgive iniquity, transgression, and sin for \u201cHe knoweth our frame; He remembereth that we are dust\u201d (Psalm 103:14).<\/p>\n While the Lord is abundant in loving-kindness, grace, mercy, and truth, He will by no means clear the guilty. He is a righteous God. Concerning Him David declared; \u201cGod is a righteous judge, Yea, a God that hath indignation every day\u201d (Psalm 7:11). Moses and the prophets constantly affirmed that God is righteous and just in all His dealings with men. \u201cShall not the Judge of all the earth do right?\u201d (Genesis 18:25). This rhetorical question demands an answer in the affirmative.<\/p>\n King David was brought under deep conviction of sin by the message of Nathan the prophet (II Samuel, chapter 12). The penitent sovereign prayed the petition found in Psalm 51:1-17. He pleaded for mercy and forgiveness. Thinking of himself and his sinful condition in terms of a leper, he asked the Almighty to \u201cWash me thoroughly from mine iniquity. And cleanse me from my sin. For I know my transgressions; And my sin is ever before me. Against thee, thee only, have I sinned, And done that which is evil in thy sight; That thou mayest be justified when thou speakest, And be clear when thou judgest.\u201d The guilty, yet penitent, king saw the matter of his sin from God’s standpoint. His mind being illuminated by the Spirit, he prayed this petition. He realized that sin in any form is repulsive and obnoxious to the Almighty. To him, thus inspired, and to God sin is moral and spiritual leprosy \u2014 an incurable disease as far as man is concerned. Convicted of his sin against Uriah as being against God in reality, he pleaded for mercy and for cleansing in order that God \u2014 the loving, just, righteous Judge \u2014 might be justified at the time of His justifying and forgiving him, a penitent sinner.<\/p>\n Men must recognize that all sin is ultimately against God. The Prophet Samuel stated that he would not sin against the Almighty in failing to pray for Israel notwithstanding the fact that she had rejected Him in her insistent demand that she have a king to rule over her (I Samuel 12:23). Daniel the prophet realized that a failure to do that which is written in the word of God was transgression and sin: \u201cYea, all Israel have transgressed thy law, even turning aside, that they should not obey thy voice: therefore hath the curse been poured out upon us, and the oath that is written in the law of Moses the servant of God: for we have sinned against him\u201d (Dan. 9:11). David realized that there are secret sins. \u201cWho can discern his errors? Clear thou me from hidden faults<\/em>\u201d (Psalm 19:12). By this rhetorical question the psalmist meant that men and woman may be guilty of wrong even though unaware of their sins and failures, both in moral and spiritual matters (see Psalm 14 and 53 and many other passages in this connection).<\/p>\n God does forgive sins, but He must be righteous in doing so. No man can do wrong with impunity. As we shall see in the chapter on the atonement, the loving, righteous God must be just when He forgives sin. His righteousness and His sense of justice demand exaction of penalty for every transgression and disobedience. How then can God forgive iniquity, transgression, and sin? The answer is that He can do that only by means of the atonement which He has graciously provided for those who will accept the same.<\/p>\n Moreover, God declares that He visits the iniquity of the fathers upon the children and upon the children’s children, upon the third and upon the fourth generation. This is an inflexible law. There are no exceptions. Even though the Lord does forgive those who accept His plan of redemption, nevertheless He visits the iniquities of the fathers upon their descendants to the third and fourth generation. As an example of this principle, note the case of King David (II Sam; chapter 12). Though he was forgiven his atrocious sins, nevertheless the Lord visited his iniquities upon him and upon his descendants.1<\/sup> Read all of II Samuel, chapter 12, especially verses 10-12.<\/p>\n Thus, in this passage we see that the Almighty is the creator and preserver of the universe, that He is kind, gracious, and forgiving, and that He always punishes men for their sins \u2014 even though they accept the provisions of the atonement and are brought into fellowship with Him. Solomon declared that God chastens everyone whom He loves. \u201cMy son, despise not the chastening of Jehovah; Neither be weary of his reproof: For whom Jehovah loveth he reproveth, Even as a father the son in whom he delighteth\u201d (Proverbs 3:11,12). Let no man be deceived for God is not mocked: for whatsoever a man soweth, that shall he also reap (Galatians 6:7).<\/p>\n There is not such thing as one’s concealing from the Almighty any act or thought. Men are walking and working under the eye of the Almighty every moment of their lives. As proof of this proposition read carefully Psalm 139. God knows all about men and will deal with them either upon the basis of love and mercy or upon that of strict righteousness and justice. As stated above, man may accept God’s gracious provision of atonement and forgiveness and may be brought into the closest fellowship with his Maker during life; and, when his earthly pilgrimage is over enter into the joys of his Lord eternally. Nevertheless, as long as the child of God is here upon earth, the Lord will deal with him as with a son and will punish him for his misdemeanors, sins, and transgressions.<\/p>\n On the other hand, those who will not accept His love, mercy, and grace but who stubbornly refuse to yield their wills to Him and accept the atonement provided for them will be dealt with upon the basis of strict justice and righteousness in the light of their unregenerate condition, thoughts, deeds, and actions.<\/p>\n Another view of the Almighty is found in II Chronicles 20:5-13:<\/p>\n And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of Jehovah, before the new court; 6 and he said, O Jehovah, the God of our fathers, art not thou God in heaven? and art not thou ruler over the kingdoms of the nations? and in thy hand is power and might, so that none is able to withstand thee. 7 Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and give it to the seed of Abraham thy friend for ever? 8 And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, 9 If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee (for thy name is in this house), and cry unto thee in our affliction, and thou wilt hear and save. 10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; 11 behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. 12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us: neither know we what to do: but our eyes are upon thee. 13 And all Judah stood before Jehovah, with their little ones, their wives, and their children.\u201d<\/p><\/blockquote>\n Figuratively speaking, this picture of the Almighty presents Him sitting as sovereign upon the throne of the universe and governing and controlling the nations of the world: \u201c… and art not thou ruler over all the kingdoms of the nations? and in thy hand is power and might, so that none is able to withstand thee.\u201d The Lord God Jehovah is the one who brings the counsel of the nations to naught and frustrates their plans and purposes. On the other hand, it is He whose counsel stands fast and His purposes, throughout all generations (Psalm 33:10,11).<\/p>\n Jehoshaphat, whose prayer we are now studying, recognized that it was God who drove the Canaanites out of the land and who established Israel therein (vss. 7,8). This same thought is set forth in Psalm 44:1-3:<\/p>\n We have heard with our ears, O God Our fathers have told us, Thou didst drive out the nations with thy hand; But them thou didst plant; For they gat not the land in possession by their own sword, Again, this same historical fact appears in Psalm 135:9-12:<\/p>\n Who sent signs and wonders into the midst of thee, O Egypt, Who smote many nations, And slew mighty kings,<\/p>\n Sihon king of the Amorites, And Og king of Bashan, And gave their land for a heritage, A heritage unto Israel his people.\u201d<\/p><\/blockquote>\n In the \u201cnational anthem\u201d of Israel Moses declared the same general truth as he set forth the Almighty’s dealings with Israel from the time of her deliverance from Egyptian bondage throughout the centuries until she shall again be established in her own land.<\/p>\n King Jehoshaphat realized that God is faithful and will keep all his promises \u2014 to the very letter. This is seen in verse 9 of our passage.<\/p>\n The king was confident that God was able and would meet the threat of the invasion which was then in progress. He realized that it was a very unjust and unrighteous act on the part of Ammon, Moab, and Edom.<\/p>\n Moreover, he was aware of the fact that God is the deciding factor. Numerically, Israel was inferior to the oncoming host; but Jehoshaphat realized that God is the one who turns the tide of battle and who brings victory or permits defeat of nations at war. Thus in this picture we see God upon His throne, overruling in the affairs of nations and bringing victory to those who are in fellowship with Him and who trust Him implicitly for deliverance.<\/p>\n We see in Jeremiah 32:16-25 another picture, figuratively speaking, of the Almighty as the creator of the universe and as the sovereign God who is especially interested in His people Israel:<\/p>\n Now after I had delivered the deed of the purchase unto Baruch the son of Meriah, I prayed unto Jehovah, saying 17 Ah Lord Jehovah! behold, thou hast made the heavens and the earth by thy great power and by thine outstretched arm; there is nothing too hard for thee, 18 who showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, Jehovah of hosts is his name; 19 great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings; 20 who didst set signs and wonders in the land of Egypt, even unto this day, both in Israel and among other men; and madest thee a name, as at this day; 21 and didst bring forth thy people Israel out of the land of Egypt with signs, and with wonders and with a strong hand, and with an outstretched arm, and with great terror; 22 and gavest them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey; 23 and they came in and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them. 24 Behold, the mounds, they are come unto the city to take it; and the city is given into the hand of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence; and what thou hast spoken is come to pass; and, behold, thou seest it. 25 And thou hast said unto me, O Lord Jehovah, Buy thee the field for money, and call witnesses; whereas the city is given into the hand of the Chaldeans.\u201d<\/p><\/blockquote>\n In verse 17 of this quotation God is set forth as the omnipotent creator of the universe. God is unlimited in strength and power: nothing is too difficult for Him. In verse 18 we have a statement regarding His character, which doubtless is borrowed from Exodus 34:6,7, and which speaks of Him as \u201cthe great, the mighty God, Jehovah of hosts is his name; great in counsel, and mighty in work …\u201d His knowledge and wisdom are infinite and His might and power unlimited. He can therefore deal with any situation that may arise.<\/p>\n In verse 19 appears a statement relative to His knowledge of every man, woman, and child, and of His dealing with each one individually. The eyes of Jehovah \u201care open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings.\u201d The Lord’s looking upon men, knowing what they do, and dealing with them accordingly are likewise set forth in Psalm 33:13-15. According to Psalm 11:5 God permits various experiences to come into the lives of individuals as well as of nations in order to prove them. By so doing He punishes the wicked and purges sin from the lives of those who are obedient to Him.<\/p>\n In verses 20 and 21 of our passage, Jeremiah calls attention to God’s having delivered Israel from Egyptian bondage and to the mighty signs and wonders which He wrought at that time. The Almighty’s dealings with Israel nationally are set forth in a most graphic manner in Psalms 78, 105, and 106.<\/p>\n From verse 22 and the first part of Jeremiah, chapter 33, we see that God gave Israel the land of Palestine. This of course was granted to her in fulfillment of the promise which the Almighty made to Abraham, recorded in Genesis, chapter 12. Though Israel has been cast out of the Land and has been scattered among the nations for nineteen hundred years, she still holds the title deed to the Land of Promise. In the Lord’s own good time He will give it to His people. Her special deed to the Land is stored away in the archives of heaven. When the hour strikes for her to return to the Land and take possession of it, the Almighty will open the way and deliver it to His Chosen People.<\/p>\n In verse 23 Jeremiah interpreted the coming of the King of Babylon with his armies against Jerusalem to fight as being the consequence of Israel’s disobedience to her God. This is in perfect accord with early revelations which the Lord made to Israel through Moses. He warned her that in the event of disobedience he would send other powers against her and severely punish her for her sins. At the time of which Jeremiah was speaking, Jerusalem was being besieged by the Babylonians. The fate of the city was clearly in evidence. The prophet knew that the end was near.<\/p>\n Nevertheless, the Lord told him to buy a certain piece of land at Anathoth from one of his relatives. He was perplexed over this situation: hence he prayed this marvelous petition which we have been studying, and in which is set forth this priceless sketch of the Almighty.<\/p>\n In answer to Jeremiah’s petition the Lord instructed him to purchase the parcel of ground because He would bring Israel back into the Land at the end of the seventy years of the Babylonian captivity. Israel’s religion, unlike pagan systems of worship, looked forward to a golden era in the future, when the promises of God will be fully realized by those to whom the Lord makes them. This occasion, however, called forth this marvelous presentation of Jehovah’s character.<\/p>\n Another glimpse of the Almighty is seen in Nahum 1:2-8:<\/p>\n Jehovah is a jealous God and avengeth; Jehovah avengeth and is full of wrath; Jehovah taketh vengeance on his adversaries, and he reserveth wrath for his enemies. 3 Jehovah is slow to anger, and great in power, and will by no means clear the guilty: Jehovah hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. 4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, an Carmel; and the flower of Lebanon languisheth. 5 The mountains quake at him, and the hills melt; and the earth is upheaved at his presence yea, the world, and all that dwell therein. 6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his wrath is poured out like fire, and the rocks are broken asunder by him. 7 Jehovah is good, a stronghold in the day of trouble: and he knoweth them that take refuge in him. 8 But with an over-running flood he will make a full end of her place, and will pursue his enemies into darkness.\u201d<\/p><\/blockquote>\n From verse 2 of this quotation we see that God is a jealous God who avenges with indignation and wrath all those who are His enemies. Our God is a jealous God as He declared. We must not interpret this characteristic in terms of man’s sinful, avenging jealousy. God’s jealousy is pure and holy. He has a right to demand of man, His creature, who is utterly dependent upon Him, the affections of his heart. No man has any right to make God secondary in his life and to transfer his affections to another. For man to do so is to incur the pure jealousy of our God. Though He is a God of love, of kindliness, and of gentleness, He is a God of wrath and indignation and will pour out His righteous vengeance upon His inveterate enemies.<\/p>\n The grace and the gentleness of our God are set forth in verse 3, but with them is linked the statement that the Lord will in no wise clear the guilty. This language is, as we have already seen, drawn from the original passage which we have just studied (Exodus 34:6,7).<\/p>\n God’s complete control of the elements and the material universe is presented in verses 3-5. This is what one should expect since the Lord is the one who has created the entire universe. Men very frequently speak of nature as if it had its own power and might. This is not true. Our God is the God of nature. By Him it was created, is being preserved every moment, and will be controlled as it continues to exist.<\/p>\n In order to enforce the lesson of the greatness and severity of God’s indignation and wrath, the prophet asked, \u201cWho can stand before his indignation? and who can abide in the fierceness of his anger?\u201d By these rhetorical questions he meant to affirm that there is no being in the entire universe who can withstand God.<\/p>\n The Lord is good and is a stronghold in time of trouble. To David He was a rock, a fortress, a deliverer, a refuge, a shield, and a horn of salvation. He will be all of these to anyone who will take refuge in Him. He is eager at all times to see the prodigal returning to the Father’s house. He will meet him with outstretched arms, kill the fatted calf, put the best robe upon him, and a ring upon his finger (Luke 15:11-32).<\/p>\n On the other hand, those who do not accept the peace which He offers and the salvation which He has provided but who, as has already been suggested, set their wills against God in determined opposition \u2014 these, His enemies \u2014 He will pursue into darkness, and He will make a full end of their place. \u201cBut with an over-running flood he will make a full end of her place, and will pursue his enemies into darkness\u201d (Nahum 1:8). From this and many other scriptures we learn that God is the one with whom every individual in the entire world must have dealings sooner or later. Wisdom would dictate to each person to accept the peace and pardon, the life and joy, which He offers through the atonement that He has provided and that is described in Chapter 12 of this book.<\/p>\n In this section we have been examining four special passages descriptive of the Almighty which were written by Moses and the prophets. This discussion would not be complete without a glance at the greatest view of the Almighty which is to be found in the volume of Holy Writ. This likeness is to be found in the Books of Matthew, Mark, Luke, and John. In fulfillment of prediction, Jesus of Nazareth, who we shall see, who was none other than one of the persons of the Holy Trinity, entered the world by miraculous conception and virgin birth. The account of His life and labors is found in these four records of the gospel. The reader is here urged to examine these four accounts of God, the Messiah, who thus came and dwelt among us for a few short years, and who purchased man’s redemption by His own atoning blood as we see.<\/p>\n On the last night before His crucifixion, our Lord was asked by Philip to be shown the Father. In reply He said:<\/p>\n Have I been so long time with you, One will therefore see when one studies the four records of the gospel the life-sized portrait of the Eternal God in the person of Jesus of Nazareth.<\/p>\n May I urge you my friend, as you stand in the presence of this fourfold presentation of our Lord that you ask God to open your eyes in order that you might see the truth as it is to the end that you might conform your life to the will of God and be blessed both in time and in eternity?<\/p>\n In the preceding section, we have examined some brief statements regarding the Almighty given by Moses, King Jehoshaphat, Jeremiah, and Nahum. Because of lack of time and space we were unable to stand before the life-size portrait of the Son of God who is seen in Matthew, Mark, Luke, and John. But my earnest desire is that each of my readers, as requested above, should gaze upon this fourfold portrait of our Lord manifested in human form.<\/p>\n As we shall see in Chapter VI, there was a time when God alone existed. During those ages of the past there was not, so far as our record goes, any physical universe. The time came, however, when He put forth the creative act which brought into existence the various systems that constitute our present material order.<\/p>\n As we have seen in the discussion of the existence of God, mind is higher than matter and superior to it. Since there is absolute and positive evidence throughout the entire universe of the existence of intelligence, we logically concluded that this supreme, intelligent Being was and is above all nature \u2014 He transcends the material universe, He was, and is, and will continue to be independent of it. He is not in the least conditioned by it. He existed with all of His perfections, as we shall see, prior to His calling the universe into being.<\/p>\n In his dedicatory prayer, Solomon, under the influence of the Spirit of God, declared:<\/p>\n But will God in very deed dwell with men on the earth? This statement is an affirmation that the Almighty transcends all material things. In keeping with this utterance is one by the Prophet Isaiah:<\/p>\n Thus saith Jehovah, Heaven is my throne, and the earth is my footstool: Once again, the transcendence of God is set forth in that majestic hymn of praise \u2014 Psalm 148. In the first six verses the inspired writer, looking toward heaven called upon all things throughout the material universe and urged them to render the proper kind of praise that is due the Creator. Then, looking toward the earth, verses 7-14, he called upon everything, in like manner, to render praise and adoration to the Lord. The transcendence of God is also seen in the majestic utterance of Isaiah in chapter 40.<\/p>\n Turning to the New Testament we see the same teaching. For instance, in Ephesians 4: 6 we are told that there is one God and Father of all, who is over all. Once again, we see the same thoughts expressed in the following quotation: \u201cNow unto the King eternal [of the ages], immortal, invisible, the only God, be honor and glory for ever and ever. Amen\u201d (I Timothy 1:17). This Eternal God is sovereign throughout all ages \u2014 both in the eternity of the past, during time, and throughout the ages of the ages of the future. To speak then of God’s being the King of the ages is to exalt Him above the material universe which continues, as we shall see in Chapter VI, only during that part of eternity which is called \u201ctime.\u201d These passages, however, are sufficient to show that the inspired men of God recognized the transcendence of the Almighty.<\/p>\n In the section preceding we glanced at the doctrine of the transcendence of God. We have learned that He is not conditioned by either space or time. He is free and transcends all limitations. In speaking of the divine immanence, one is thinking of God’s indwelling both time and space. For instance, Isaiah spoke of God, \u201cthe high and lofty One that inhabiteth eternity, whose name is Holy …\u201d (Isaiah 57:15). But, in Psalm 139, David presented God as being immanent in all parts of the universe. Here he declared that if he ascended into heaven, he would find God there; if he went to Sheol \u2014 in the center of the earth \u2014 there he would be face to face with Him; if he made a sea voyage to regions beyond, the Lord would likewise be there. It is therefore impossible for anyone to go to a place in the universe where the Almighty is not to be found.<\/p>\n The immanence of God in nature, who, having created it, is preserving it and bearing it on toward a great consummation in the future, is set forth in Psalm 104. In fact, this hymn might be called the ode of creation and of reconstruction. The Almighty is the one who called the earth into existence and who, after it had been wrecked, as set forth in Geneses 1:2, labored through six days in repairing the damage that had been wrought. The work of three of the six days (third, fourth, and sixth) mentioned in Genesis, chapter 1, is here elaborated upon. One also sees the Almighty as being immanent in nature, causing vegetation to grow to maturity and sustaining the life of both man and animals upon the earth. Thus the immanence of God in nature as well as in history is set forth in a most beautiful and powerful way in this majestic ode.<\/p>\n Again, we find the teaching of God’s transcendence above and of His immanence in nature in Psalm 146. In this passage, however, we see Him in history more than in nature, but both are recognized. Moreover, as we have seen in Nahum 1:2-8, God is immanent in nature and is working through it His purposes of redemption and of punishment. In the great \u201cSermon on the Mount\u201d the Lord Jesus declared that the Creator sends the rain upon the just and upon the unjust and likewise causes the sun to shine upon all. The Apostle Paul spoke of God who is working all things according to the purpose of His will (Ephesians 1:11). We also see His working in nature in the expression \u201cone God and Father of all, who is over all, and through all, and in all\u201d (Ephesians 4:6). Once again we see the immanence of God in this sentence: \u201cand he is before all things, and in him all things consist [hold together]\u201d (Colossians 1:17). What we call nature and the laws of nature are simply the working of God through nature in His regular, orderly, systematic method of providing food, sustenance, and all things needful for His creatures:<\/p>\n …for he maketh his sun to rise on the evil and the good, Behold the birds of the heaven, that they sow not, neither do they reap, The Apostle Paul declared that he had planted, Apollos had watered, but that God gives the increase (1 Corinthians 3:6). From the context we see that Paul was speaking of spiritual matters. Nevertheless he used a fact in the physical world to illustrate the spiritual truth which he had in mind. It is God who gives us our daily food and all things richly to enjoy. As a concluding reference on this point I wish to call attention to Psalm 104:24-30:<\/p>\n O Jehovah, how manifold are thy works! Yonder is the sea, great and wide, There go the ships; These wait all for thee, Thou givest unto them, they gather; Thou hidest thy face, they are troubled; Thou sendest forth thy Spirit, they are created; In this passage we see the wonderful works of God as He provides food and sustenance for all His creatures.<\/p>\n All the beauties of nature which man observes are the result of the orderly, systematic workings of the Almighty.<\/p>\n Certain of God’s attributes may be called absolute<\/em> or immanent<\/em>, that is inherent in His nature. These are thus designated because they are a part of His nature, independent of time and conditions. In other words, these attributes are descriptive of Him prior to the creation of the universe. On the other hand, there are other attributes that are properly called relative<\/em> or transitive<\/em>. These deal with the Almighty in His relations to the universe and His creatures during time and in space.<\/p>\n Under this heading we shall study the spirituality<\/em> of God, as manifest in His life and His personality; His infinity<\/em> in relation to His self-existence, His immutability, and His unity; and His perfection<\/em>, as involved in truth, love, and holiness.<\/p>\n By the term spirituality<\/em> I mean to connote the idea that God is a Spirit. That this is true is clear from such statements as Isaiah 31:3: \u201cNow the Egyptians are men, and not God; and their horses flesh and not spirit …\u201d In this statement the Egyptians, who were men, are contrasted with God; in the parallel clause, horses that were flesh are contrasted with spirit. In this parallel we have an affirmation that God is pure Spirit without physical, bodily parts. This idea is affirmed in John 4:23,24 where the Lord Jesus said that God is a Spirit and those who worship Him must worship in spirit and in truth. Again the spiritual character of God is emphasized in Romans 1:18-20. Here the Apostle Paul spoke of the invisible things of God, \u201ceven<\/em> his everlasting power and divinity,\u201d that are manifested by those things which He has created. Thus the material world constitutes a screen as it were, behind which the spirituality of God is veiled. Once again, the apostle in I Timothy 1:17 spoke of God as being \u201ceternal, immortal, invisible.\u201d These adjectives connote the spirituality of the Eternal One. In the Colossian letter the Apostle Paul spoke of Christ who is the image of \u201cthe invisible God.\u201d From these and many other passages we see that God is a Spirit.<\/p>\n Being a Spirit, God has life within Himself. In denunciation of idols and his presenting Jehovah, the God of Israel, as the one and only Supreme Being, Jeremiah declared, \u201cBut Jehovah is the true God; he is the living God, and an everlasting King: at his wrath the earth trembleth, and the nations are not able to abide his indignation\u201d (Jeremiah 10:10). In writing to the Thessalonian brethren, the Apostle Paul, speaking of their conversion, declared that they had turned from idols to serve the true and living God. In referring to God the Father, the Lord Jesus also declared, \u201cFor as the Father hath life in himself, even so gave he to the Son also to have life in himself\u201d (John 5:26). These and numerous other passages either state or imply that the Eternal God is the source of all life.<\/p>\n The doctrine of the spirituality of God implies personality. The Lord appeared to Moses in the burning bush, giving him a commission to go and deliver the Hebrews from Egyptian bondage. Israel’s great leader asked the Almighty who he should say sent him when he should be asked regarding his authority. The Lord’s reply was that Moses should declare that \u201cI AM THAT I AM … hath sent me unto you.\u201d Here personality stands out most prominently in this truly unique name, by which the Almighty designated Himself. Throughout the writings of Moses and the prophets the God of Israel spoke in such a manner as to imply that He is a person, possessing all the marks and attributes of personality. The same conception we find throughout the writings of the apostles of the New Testament. For instance, in I Corinthians 2:11 we read; \u201cFor who among men knoweth the things of a man save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God.\u201d This passage has every earmark of personality. In Ephesians 1 the Apostle Paul spoke of the mystery of the will of God who is working \u201call things after the counsel of his will\u201d (Ephesians 1:9-11).<\/p>\n All statements throughout the Scriptures presuppose the personality of the Almighty. For example, the Lord Jesus said, \u201cMy Father worketh even until now, and I work\u201d (John 5:17). Hundreds of passages could be brought forward that emphasize the same truth, but these suffice.<\/p>\n As we have already seen, the Scriptures teach that God is a Spirit who created the universe; hence He is transcendent above it. They also speak of Him as being infinite<\/em>. For instance, in Psalm 145:3 we read: \u201cGreat is Jehovah and greatly to be praised; And his greatness is unsearchable.\u201d There is no limit to His greatness or immensity. He is so very great, asserted Solomon (I Kings 8:27), that neither the earth nor the heaven of the heavens can contain Him. In Psalm 113 the writer affirmed that \u201cJehovah is high above all nations, And his glory above the heavens.\u201d Following this assertion he threw out this challenging thought to his readers: \u201cWho is like unto Jehovah our God, That hath his seat on high, That humbleth himself to behold the things that are in heaven and in the earth? (vss. 5,6). This passage places the Almighty upon the throne of infinitude. Nevertheless He is interested in men \u2014 vitally interested in them and their welfare. After laying before the Roman Christians the plan of God as it is being worked out today and will be in the great Millennial Age when Israel will be the head of the nations, the Apostle Paul exclaimed:<\/p>\n O the depth of the riches both of the wisdom and the knowledge of God! Being an infinite Spirit, God is self-existing. The fact is seen by the statement, \u201cI AM THAT I AM.\u201d As we have seen, this is the name which God gave Himself. The shorter form of the name also appears in the same chapter \u2014 \u201cI AM.\u201d These statements can mean but one thing: That God is the self-existing one who is absolutely independent of all else, whereas all creatures and things are dependent entirely upon Him. After having appeared to Moses at the burning bush, the Lord again spoke to him saying, \u201cI am Jehovah: and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty: but by my name Jehovah I was not known to them\u201d (Exodus 6:2,3). As we shall see later, in another chapter, the word Jehovah<\/em> is derived from the same verb as the term I am<\/em>. The former is the third person singular of the verb \u201cto become or to be,\u201d whereas the latter is the first person and singular number of the same verb. As we have already seen, God speaking of Himself naturally used the verb in the first person, whereas Moses and the prophets in speaking of Him obviously used the third person. The name, Jehovah, therefore connotes the same idea of God’s self-existence as does the expression, I AM. It however also gives the additional idea of causation which is the inherent idea of the verb-stem, from which this word was taken. Since the word, Jehovah, connotes the idea of God’s being the cause of all things that exist, naturally He, being the only self-existing one, is the one upon whom all else depends for its being.<\/p>\n Our God is immutable;<\/em> that is, He does not change. For instance, in Psalm 102:25-27, He contrasts Himself with the universe which He has created. It is to pass away, but He is to remain the same and abide forever. Malachi the prophet, in denouncing the wickedness of his contemporaries stated that the reason for Israel’s remaining in life was that Jehovah changes not. If He had been moved by wrath and indignation and were like man, He would have blotted her from the face of the globe; but, since He is not moved by passions of wrath and indignation, she remains. The Apostle James spoke of God as one who is unchangeable, without a \u201cshadow that is cast by turning\u201d (James 1:17).<\/p>\n But there are certain scriptures which seem<\/em> to indicate that God does change. In certain passages, for instance, he is said to repent; but in others we are told that He never does. There is no contradiction between such statements. God never repents or changes His course. He does not have to do so. When therefore we read that He repented, we must understand that this is an anthropomorphic expression \u2014 God’s speaking of Himself in terms of man’s understanding.<\/p>\n This infinite, spiritual, self-existing, unchangeable Supreme Being is, unlike the heathen gods, a unity<\/em>. The word usually translated God<\/em> in the Hebrew Scriptures is in the plural number. Whenever this term is applied to heathen gods, it is always rendered correctly as a plural noun, but, whenever it refers to the true God, our translators have rendered it in the singular. In order that the children of Israel might understand the true situation, Moses declared to them in the Great Confession \u201cHear, O Israel, Jehovah our Gods is Jehovah a unity\u201d (literal translation). As we shall see in the next chapter, which discusses the Trinity, there are three divine personalities subsisting in the one divine essence \u2014 one nature, but three divine personalities. Moses and all the prophets of Israel were believers in the one true and living God, but at the same time they recognized that there are the three divine personalities.<\/p>\n By the perfections<\/em> of God is meant His moral attributes<\/em>. Man’s actions and conduct depend upon his moral condition in respect to his intellect, his affections, and his will. If he is right in regard to these and is what we call a normal person, his actions will be right, relatively speaking at least. If not, his conduct will be affected by his deficiencies. In the same way the activity of God is conditioned by His intelligence, affection, and will.<\/p>\n In that portion of eternity which antedated time \u2014 the period of eternity before the creation of the material universe \u2014 God alone existed. Of course He found Himself as the sufficient object of His intellect, affection, and will. His self-knowing, His self-loving, and His self-willing constituted His absolute perfections. Each of the divine personalities found a worthy object of His intelligence, affection, and will in the other personalities of the Holy Trinity. A logical consideration of the immanent, absolute characteristics of the Godhead bring us to the conclusion that he was and is sufficient within Himself. There was not, we may be certain, from the standpoint of sufficiency, any need on His part to do anything whatsoever or to create the universe. In other words, His being, His perfection, and His excellencies were complete in every particular. He therefore was and is independent of His creation. His blessedness was complete and perfect prior to the creation of the universe. That He was and is perfect apart from all other things is asserted in the command which the Lord Jesus gave to His disciples: \u201cYe therefore shall be perfect, as your heavenly Father is perfect\u201d (Matthew 5:48).<\/p>\n As for God, his way is perfect: The word of Jehovah is tried; What is truth?<\/em> As an immanent attribute of the Almighty it is that characteristic in virtue of which His being and His knowledge always conform one to the other. There is therefore perfect concord and agreement between the nature of God and that which He knows. This immanent characteristic must not be confounded with what we shall later call transitive truth, which embraces God’s veracity and faithfulness in His relationship to man in general and to His redeemed people in particular. Let us keep in mind that truth as an immanent attribute is not merely that of divine activity. God is truth. To know Him is to know truth. His nature is the very embodiment of truth; hence He truly knows.<\/p>\n All the truth that man knows in any special realm of human investigation might be said to be a reflection of the truth of the Divine Being. Let us be careful to note the fact that only those things which are discovered and which are known to be absolutely correct can be called reflections of the truth in the Almighty. The truth that inheres in the nature of God is the guarantee of the absolute accuracy of the revelation which He makes to man. I conclude this discussion with a quotation from Dr. Strong: \u201cGod’s will does not make truth, but truth rather makes God’s will. God’s perfect knowledge in eternity past has an object. That object must be Himself. He is the truth known, as well as the truth knower. But a perfect objective must be personal. The doctrine of the Trinity is the necessary complement to the doctrine of the Attributes.\u201d<\/p>\n The next immanent attribute of the Deity to be discussed is love. By this characteristic is meant the divine movement toward self-communication. \u201cHe that loveth not knoweth not God; for God is love\u201d (I John 4:8). This statement is an affirmation that love is an immanent characteristic of God the Father. The Lord Jesus in His intercessory prayer struck the same note in the following passage: \u201cFather, I desire that they also whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world\u201d (John 17:24). Here again we see God the Father loving God the Son in the eternity prior to the creation of the universe. In speaking of the love of the Son, the Apostle John declared, \u201cHereby know we love, because he laid down his life for us …\u201d (I John 3:16). Though the Lord Jesus did lay down His life for men nineteen hundred years ago, that supreme sacrifice was the result of His eternal love which filled His being before there was any material universe; for He was the Lamb of God, that sacrifice for the sins of the world, \u201cwho was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake\u201d (I Peter 1:20). To the church at Rome the Apostle Paul wrote saying, \u201cNow I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me\u201d (Romans 15:30). From this passage we learn that the Spirit of God likewise possesses love as one of His absolute attributes. These quotations show us that love was characteristic of the three persons of the Godhead \u2014 even before the foundation of the world.<\/p>\n We must not confound this love of any of these personalities with mercy, and compassion, and grace toward man. Neither must we consider love as the truth about which we have just spoken. We must also avoid the error made by some in considering love as the regard for being in general, irrespective of moral qualities; for loving Satan would in that case be as great a virtue as loving God. At the same time we must avoid the error of certain others who confound love with emotionalism. There are two Greek words rendered love<\/em> in the Greek New Testament: One indicates love which is more or less the result of emotion, whereas the other one signifies a love that is based upon reason and deliberation.<\/p>\n It is this latter type of love that is an absolute attribute of the Almighty. We may therefore define the divine love as that absolute attribute of the Almighty which is a rational and voluntary affection, grounded in perfect reason and deliberate choice. In our thinking of love of this type, we must remember that the emotional element is subordinated to the attribute of truth and holiness. The immanent love of God requires and finds in Himself a perfect standard in the divine holiness and finds a worthy object in the other personalities of the divine perfection. This profound truth can be understood only in the light of the scriptural doctrine of the Trinity, which will be discussed in the next chapter.<\/p>\n This immanent love constitutes the basis for the divine blessedness, satisfaction, and contentment. This truth becomes apparent to the one who recognizes that in the Infinite Being there exists a perfect object of love, knowledge, and will \u2014 independent of the existence of the universe.<\/p>\n This love of God involves the possibility of suffering. In other words, there lay in this immanent characteristic the possibilities of a means for atonement which is required by the holiness of the Almighty. That this position is correct is evident from Revelation 13:8: \u201cAnd all that dwell on the earth shall worship him, every one <\/em>whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain.\u201d Before the creation of the universe there lay inherent in the love of God the possibility to make atonement for man which would meet the demands of the holiness of His nature. We see the same thing in I Peter 1:18-20:<\/p>\n … knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; but with precious blood, as of a lamb without blemish and without spot, even the blood<\/em> of Christ; who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake.\u201d<\/p><\/blockquote>\n In commenting on these verses, Dr. Strong gives us the following quotation; \u201cwhile holiness requires atonement, love provides it. The blessedness of God is consistent with sorrow for human misery and sin. God is passible, or capable of suffering. The permission of moral evil in the decree of creation was at cost to God. Scripture attributes to Him emotions of grief and anger at human sin (Genesis 6:6 \u2014 ‚It grieved him at his heart‘; Romans 1:18 \u2014 ‚wrath of God‘; Ephesians 4:30 \u2014 ‚grieve not the Holy Spirit of God‘); painful sacrifice in the gift of Christ (Romans 8:32 \u2014 ’spared not his own Son‘; cf. Genesis 22:16 \u2014 ‚hast not withheld thy son‘); and participation in the sufferings of His people (Isaiah 63:9 \u2014 ‚In all their affliction he was afflicted‘); Jesus Christ in His sorrow and sympathy, His tears and agony, is the revealer of God’s feelings toward the race, and we are urged to follow in His steps, that we may be perfect, as our Father in heaven is perfect. We cannot, indeed, conceive of love without self-sacrifice, nor of self-sacrifice without suffering. It would seem, then, that as immutability is consistent with imperative volition’s in human history, so the blessedness of God may be consistent with the emotions of sorrow.\u201d<\/p>\n In God’s suffering because of His people’s misery and plight, is His blessedness affected? The facts justify our saying that, though He does experience these feelings, He does so only to the extent that is consistent with His absolute perfection. \u201cLove rejoices even in pain, when this brings good to those beloved.\u201d<\/p>\n Though the subject of the love of God is inexhaustible, on account of lack of space I cannot go into a further discussion of this marvelous attribute of the Almighty.<\/p>\n Concerning holiness<\/em> Dr. A. H. Strong affirms that it is, \u201choliness itself affirming purity. In virtue of this attribute of His nature, God eternally wills and maintains His own moral excellence. In this definition are contained three elements; First, purity; secondly, purity willing; thirdly, purity willing itself.\u201d<\/p>\n In Exodus 15:1-18 appears the ode of Moses and Miriam which they sang after Israel had crossed the Red Sea and was safe on the shores of the eastern side. As they praised the Almighty for His wonderful deliverance, they sang: \u201cWho is like unto thee, O Jehovah, among the gods? Who is like thee, glorious in holiness, Fearful in praises, doing wonders?\u201d (Exodus 15:11). In our fancy we can see the Almighty seated upon His throne, radiating the holiness and the excellency of His purity. When Israel came to Sinai to receive the law, the Lord required the Chosen People to purify themselves before coming to the mount to which He would descend, veiling Himself in clouds \u2014 doubtless because of His holiness and glory. In various places of the Scriptures we read of His sitting upon His throne in holiness being surrounded by the angelic host. The prophets constantly emphasized the doctrine of His holiness. Isaiah continually spoke of the Lord as \u201cthe Holy One of Israel.\u201d Habakkuk declared:<\/p>\n Thou that art of purer eyes than to behold evil, and that canst not look on perverseness, Throughout the Scriptures we read of the holiness of God. The people of God are exhorted to be holy even as God is holy.<\/p>\n What is meant by this holiness? Dr. Strong, in the sentence quoted above, has given us a clear-cut idea; but we must examine it more closely. In order to do so, we must note what it is not and then what it is. By this process we may be able to get a clear, distinct picture of this dominant characteristic of the Almighty. In the first place let me say that holiness as an immanent attribute of God is not His demanding justice or purity from His creatures. Justice, a transitive characteristic, is but an expression of this immanent attribute. Neither is holiness, God’s self-love, understood in the sense of His regard for His own interests. There is nothing of a utilitarian element in this attribute. Neither is holiness, as some have supposed, identical with love. Of holiness and love, the former might be said to be fundamental and basic, in that by His holiness God maintains Himself in His excellence, but His love is self-impartation. Self-preservation, therefore, precedes self impartation. In differentiating holiness from love, Dr. Strong compared holiness to a railroad track, and love to the engine that it travels thereon. The track is necessary for the free movement of the engine. At the same time it determines the path over which the engine shall go. Thus it is with holiness in its relation to love.<\/p>\n Let us now look at holiness in its positive aspect. Holiness might be called the purity of God’s substance. Of course there are two elements involved: first, His being in this condition; second, His acting in accordance with His pure nature. The first is passive; the second is active. Purity is more of a negative idea; hence the positive element must be added to fill out the picture, which is that of righteousness. Again I wish to quote Dr. Strong who declares that \u201choliness is that attribute in virtue of which God’s being and God’s will eternally conform to each other… We must maintain that, as truth of being logically precedes truth of knowing, and as a loving nature precedes loving emotion, so purity of substance precedes purity of will.\u201d<\/p>\n In analyzing holiness, we might say that it is the energy of the will of God. Purity, being largely a negative concept that connotes the absence of evil, is a passible idea. It is a personal quality that is under girded by will. But the holiness of God is the free moral activity of the Almighty. Again, holiness is self-affirmation. It is God’s self-willing. His holiness is the supreme object of His concern. As in the case of truth and love, the doctrine of God’s holiness can be understood fully and adequately only in the light of the doctrine of the triune nature of the Godhead. Upon this point I herewith shall quote Thomasius as given by Dr. Strong: \u201cHoliness is the perfect agreement of the divine willing with the divine being; for as the personal creature is holy when it wills and determines itself as God wills, so is God the Holy One because He wills Himself as what He is (or, to be what He is). In virtue of this attribute, God excludes from Himself everything that contradicts His nature, and affirms Himself in His absolutely good being \u2014 His being like Himself.\u201d<\/p>\n As a final quotation in this section I wish again to express myself in the form of another statement from Dr. Strong: \u201cThe object of God’s willing in eternity past can be nothing outside of Himself. It must be the highest of all things. We see what it must be, only when we remember that the right is the unconditional imperative of our moral nature. Since we are made in His image we must conclude that God eternally wills righteousness. Not all God’s acts are acts of love, but all are acts of holiness. The self-respect, self-preservation, self-affirmation, self-assertion, self-vindication, which we call God’s holiness, is only faintly reflected in such utterances as Job 27:5,6 \u2014 ‚till I die I will not put away mine integrity from me. My righteousness I hold fast, and will not let it go‘; 31:37 \u2014 ‚I would declare unto him the number of my steps; As a prince would I go near unto him.‘ The fact that the Spirit of God is denominated the Holy Spirit should teach us what is God’s essential nature, and the requisition that we should be holy as He is holy should teach us what is the true standard of human duty and object of human ambition. God’s holiness moreover, since it is self-affirmation, furnishes the guarantee that God’s love will not fail to secure its end and that all things will serve His purpose. Romans 11:36 \u2014 ‚For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen’\u201d<\/p>\n Let us remember that in the foregoing section we have been studying the immanent or absolute attributes of the Almighty \u2014 the very nature of His being \u2014 before and independent of creation. In the present section we are to examine the outworking of these absolute attributes in relation to the universe and all things therein.<\/p>\n Concerning God’s eternal existence I may quote the following passage: \u201cFor I lift up my hand to heaven, And say, As I live for ever\u201d (Deuteronomy 32:40). This passage speaks of God’s eternal existence-past, present, future. Nevertheless it is spoken with reference to time<\/em> and timely<\/em> things. In Psalm 90:2 God spoke of Himself in relation to the world:<\/p>\n Before the mountains were brought forth, Since Moses was speaking of God and His existence prior to the creation of the world, a better translation of the last phrase of this passage would be \u201cEven from age to age thou wast God.\u201d In one’s thinking, one may go back throughout the eternity of the past as far as his mind can conceive and there He will find God. Such is the significance of this passage, The Lord chose the elect in Christ \u201cbefore the foundation of the world\u201d (Ephesians 1:4). God is the King of the ages (I Timothy 1:17). In Psalm 102:23-28 the eternity of God is contrasted with the transitory nature of the universe. These and many other passages speak of His eternity in relation to time and earthly things. Eternity is infinite, whereas time has limitations. Since God created the universe, He is related to all things.<\/p>\n God, inhabits eternity (Isaiah 57:15). There is no past, present, or future with Him. But, as one has said, eternity is \u201cone eternal now.\u201d Of God, Isaiah declared that He is the one who declared \u201cthe end from the beginning, and from ancient times things that are not yet done …\u201d (Isaiah 46:10). According to this statement God sees all things \u2014 everything throughout time (From beginning to end) and saw it from the very beginning. There is nothing hid from His eyes.<\/p>\n In speaking of God’s immensity<\/em>, we are thinking of Him in relation to space as we know it in the physical realm. In discussing the immanent attributes of God, we saw that He is omnipresent, that is, He is everywhere, There is no place to which anyone may go where God is not to be found. Should one travel to a star farthest from the earth, there he would find God. We speak of illimitable<\/em> space. It would be better for us to think of God’s not being limited and of space, though vast it is, as being limited by His great immensity. When creation began, space began. But God existed prior to that event. Since God is truth, He recognizes space and space-relations in His creation.<\/p>\n In our thinking of creation, immediately our attention is called to the omnipresence<\/em> of God. He, being what He is, is everywhere, and penetrates the entire universe. We have seen that He is transcendent above the universe and at the same time is immanent in it. In holding this position, let us remember that His immanency in nature is far from the crass, pantheistic conception of nature as God. God, as we have seen, is a personal, rational being, whereas the universe, as such, is impersonal, inanimate. There is life in the universe only as the Almighty creates and sustains it.<\/p>\n According to Psalm 139, God is everywhere. To Jeremiah the Lord put this question: \u201cAm I a God at hand, saith Jehovah, and not a God afar off? … Do not I fill heaven and earth?\u201d At Mars Hill Paul declared that God is \u201cnot far from each one of us; for in him we live, and move, and have our being\u201d (Acts 17:27,28).<\/p>\n There are various statements in the Scriptures which speak of a place that might be properly called the immediate presence of God. For instance, in Psalm 123:1 the Lord is spoken of as \u201cthou that sittest in the heavens\u201d In Psalm 113:5 He is said to have \u201chis seat on high.\u201d Again, heaven is called His throne and the earth His footstool. Since God is everywhere, one may ask, how can He be in heaven more than in any other place. The probable answer is that it is in this special place called the heaven of heavens where He manifests, in a special manner, His glory and appears to His created beings. That there is a place which we call heaven is quite manifest from the Scriptures. After His resurrection the Lord Jesus ascended to heaven, to the right hand of the throne of God. There is a locality somewhere in the universe which is in His immediate presence. The Lord Jesus is there at this moment. At the same time He is everywhere, being omnipresent. In the eternal order, concerning which we shall study in the last chapter of this volume, we shall see that the eternal Jerusalem will descend out of the eternal heavens and rest upon the eternal earth. In this place God will be, although being a Spirit He will be everywhere. He will be there in the plentitude of His power.<\/p>\n God knows everything<\/em>. He knows the number of the stars (Psalm 147:4). He knows every sparrow that falls to the ground (Matthew 10:29). He knows the thoughts of men Acts (15:8). He understands our thoughts afar off (Psalm 139). He realizes our need (Matthew 6:8). Nothing is too small for His attention \u2014 even the hairs of one’s head which are numbered (Matthew 10:30). He knows the past, having a book of remembrance (Mal. 3:16); and the future (Isaiah 46:9,10). He foresees the free acts of men in the future (Isaiah 44:28). He foresaw the evil acts of the executors of the Messiah (Acts 2:23). Our Lord’s statement in Matthew 11:23, \u201c… for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day,\u201d shows that He knew what would have been had circumstances been otherwise. Knowledge incomprehensible to man is thoroughly known to God (Psalm 104:24). There is no creature that is not manifest in God’s sight (Hebrews 4:13). Let every man know assuredly that there is nothing he can do which escapes the Almighty’s eye. In this connection let him remember that the Almighty is a God of absolute holiness and righteousness and that He deals with each man according to his works, taking, of course, any mitigating circumstances into consideration.<\/p>\n Omnipotence means all-powerful<\/em>. By it we are to understand that God has all the power necessary to accomplish the things which He purposes and to reach the objectives toward which He is working. The Lord declared, \u201cI am God Almighty.\u201d He upholds all things by the word of His power (Hebrews 1:3 ). He does according to what He pleases (Psalm 115:3). He works all things after the counsel of His will (Ephesians 1:11). Nothing is impossible to Him (Genesis 18:14). \u201cWith God all things are possible\u201d (Matthew 19:26). Many and numerous are the passages which show God’s ability to do that which He in His infinite love, mercy, righteousness, and holiness purposes to accomplish.<\/p>\n Let us not infer from the doctrine of His omnipotence that He will accomplish that which is self-contradictory or contrary to His nature: for example, the cancellation of an event that has already transpired, or the making of a line between two points which would be shorter than a straight one. These are ridiculous and absurd things and do not come within the providence of a wise, righteous, purposeful God. To do things contrary to His nature is not implied in the doctrine of His omnipotence, such as lying, sinning and doing wrong. To do these things would not be evidence of power but impotence. He has all power to do what is consistent with His will and holiness. The fact that God has all power does not imply that He uses all of it. To assert such a thing would be to make God subservient to His power, whereas the facts are that His holiness and will determine the exercise of His power.<\/p>\n The omnipotence of God likewise implies His own self-imposed limitations. He has power to limit or to direct His energy as His truth, love, and holiness desire.<\/p>\n God is truth as we have learned. He speaks to His creatures for their good. By veracity<\/em> and faithfulness<\/em> we mean the truth or the revelation which God has made known to His creatures in general and to His redeemed people in particular.<\/p>\n The Word of God is True. It can be relied upon absolutely. The psalmist spoke thus of it: \u201cThe words of Jehovah are pure words; As silver tried in a furnace on the earth, Purified seven times\u201d (Psalm 12:6). David declared, \u201cMore to be desired are they than gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb\u201d (Psalm 19:10). \u201cHe that hath received his witness hath set his seal to this<\/em>, that God is true\u201d (John 3:33). Let every man be recognized or considered a liar, but let God be true, declared the Apostle Paul in Romans 3:4. The Word of God is called \u201cthe truth of God\u201d by the same apostle in Romans 1:25. The Holy Spirit who inspired the men of God to write the Scriptures is called \u201cthe Spirit of truth\u201d (I John 4:6). The Apostle John, in speaking of the testimony of God, said that the Holy Spirit bore witness \u201cbecause the Spirit is the truth\u201d (I John 5:7). God is called a \u201cfaithful Creator\u201d in I Peter 4:19. He is not a man, that He should lie, nor the son of man, that He should repent (Num. 23:19). He is truthful and cannot lie (Titus 1:2; Hebrews 6:18). His character guarantees the truthfulness and accuracy of the message which He has given us.<\/p>\n All the biblical writers assumed the reality of the world and the correct and proper adjustment between our senses and this world external to us, when they are functioning normally. When all facts of a given matter are brought to our attention, we can under normal conditions arrive at accurate interpretations of said phenomena. The Lord therefore gave His Word \u2014 His infallibly inspired and inerrant Word \u2014 to us for our salvation and profit.<\/p>\n The Word of God shall stand fast forever (Isaiah 40:8). Not one jot or one tittle shall in anywise pass away from the law until all things are fulfilled (Matthew 5:18). The Lord Jesus declared that the heavens and the earth shall pass away but that His word shall not (Matthew 24:34).<\/p>\n God watches over His word to perform it (Jeremiah 1:11,12). No word of God is without power (Luke 1:37). The word of God shall not return unto Him void but shall accomplish that whereunto He has sent it (Isaiah 55:11). Such promises and statements regarding God’s fulfilling His word could be multiplied indefinitely but these suffice. Let us always bear in mind that the Scriptures are absolutely true and accurate, that God will fulfill every promise He has made in His Word, and that He will carry out every threat of punishment to the wicked.<\/p>\n God has commended His love toward us (Titus 3:4). To Israel the Lord said that He had loved her with an everlasting love (Jeremiah 31:3). \u201cFor God so loved the world, that he gave his only begotten son, that whosoever believeth on him should not perish, but have eternal life\u201d (John 3:16). The Lord has granted unto us all things that pertain unto life and godliness (II Peter 1:3). \u201cHe that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?\u201d (Romans 8:32). God’s heart of love causes Him to seek that which will bring blessing to His creatures in time, and their eternal salvation \u2014 even at the infinite cost of the sacrifice of His only Begotten Son, as we shall learn later. His goodness, love, and mercy have led Him to provide everything for our welfare during our pilgrimage in this life and to provide a place of Blessedness with Himself forever and ever throughout all eternity. To those who had accepted the love, mercy, and grace of God, the Apostle John exclaimed: \u201cBehold what manner of love the Father hath bestowed upon us, that we should be called children of God; and such<\/em> we are\u201d (I John 3:1).<\/p>\n In pleading for the deliverance of Lot from the doomed city of Sodom, Abraham insisted to the Lord that to slay the righteous with the wicked would be unjust and concluded his argument by asking this question: \u201cShall not the Judge of all the earth do right?\u201d (Genesis 18:25). This rhetorical question demands an affirmative answer. Moses declared that all the ways of the Lord are justice (Deuteronomy 32:4). Though God loves every man, woman, and child because they are His creatures, He declared that He hates the workers of iniquity. \u201cThe arrogant shall not stand in thy sight: Thou hatest all workers of iniquity\u201d (Psalm 5:5). \u201cJehovah trieth the righteous; But the wicked and him that loveth violence his soul hateth\u201d (Psalm 11:5). We have been incorrectly told that God loves the sinner but hates his sin. This statement contains so very much error that it is misleading. The truth, as just stated, is that He loves every one of His creatures, \u201cFor God so loved the world, [every individual in it], that he gave his only begotten Son\u201d to die that every one might have life (John 3:16). But those who will not receive the life, but choose wickedness instead, His soul hateth. His holiness will not permit His condoning sin. He does, however, take everything into consideration and \u201cWith the merciful thou wilt show thyself merciful; With the perfect man thou wilt show thyself perfect; With the pure thou wilt show thyself pure; And with the perverse thou wilt show thyself froward\u201d (Psalm 18:25,26).<\/p>\n The Lord charged His disciples, saying, \u201cYe therefore shall be perfect, as your heavenly Father is perfect\u201d (Matthew 5:48 ). Peter urged his brethren, saying, \u201c… it is written , Ye shall be holy; for I am holy\u201d (I Peter 1:16).<\/p>\n God’s justice and righteousness are expressions of His holiness. Justice looks at the punitive side of holiness, whereas righteousness is a mandatory expression of it. In His righteousness God reveals His love for holiness, whereas in His justice He shows His hatred for sin. Justice and righteousness are not arbitrary attitudes. They are expressions of the divine nature and will. God’s justice compels Him to punish the sinner. He cannot act otherwise. This sense of justice will cause Him to deal with each one according to the merits of the case. The psalmist declared, \u201cThou hast dealt well with thy servant, O Jehovah, according unto thy word\u201d (Psalm 119:65). This same note is struck throughout the Scriptures.<\/p>\n Throughout the Bible, emphasis, as has already been stated, is laid upon the holiness of God. According to Isaiah, chapter 6, the seraphim are constantly singing, \u201cHoly, holy, holy, is Jehovah of hosts.\u201d From Revelation 4:8 we see that the living creatures are proclaiming the same message of God’s holiness and purity. Righteousness and justice are said to be the foundation of His throne (Psalm 97:2). The King who sits upon this throne loves justice and demands to be exalted as God, who is holy and just (Psalm 99:4,5,9). The emphasis that is laid in the Scriptures upon this characteristic of God shows that it is the dominant trait of His nature or being. This position is confirmed by our own nature. Conscience is the dominant force above all of our feelings and desires. According to Dr. Strong, \u201cas we may be kind, but must be righteous, so God, in whose image we are made, may be merciful, but must be holy.\u201d<\/p>\n There is and has been much discussion in regard to the basis of morals and ethics. We realize that we are in a changing world. Standards of yesterday are gone today; those of today will pass away tomorrow. Thus goes the world and the things of the world. But what is the standard or what is the basis of the moral and ethical codes of those who desire to please God? The answer is to be found in Daniel 9:24: Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make in end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.\u201d In this verse we read of \u201ceverlasting righteousness\u201d or, literally rendered, \u201cthe righteousness of the ages.\u201d Here is the one infallible standard of conduct among men, which is the righteousness that does not abide for one decade and then cease to function. On the contrary, it is the righteousness of the ages. What is this righteousness of the ages? It is God’s character. This righteousness is found in the Word of the living God \u2014 the Scriptures. \u201cTo the law and to the testimony! if they speak not according to this word, surely there is no morning for them\u201d (Isaiah 8:20).<\/p>\n God loves man, His creature. He wants him to be happy and blessed throughout his life and be saved eternally. As we shall learn, Christ tasted death for every man (Hebrews 2:9). God wishes that all men should be saved and come unto the knowledge of the truth (I Timothy 2:3,4). God does not will that any should perish, but that all should come unto repentance (II Peter 3:9).<\/p>\n And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through him.\u201d (John 3:14-17)<\/p><\/blockquote>\n From these and other passages we see that God loves His creatures and desires their blessedness both in time and eternity. His holiness demanded their banishment from His presence and the glory of His power. His love desired their redemption. His holiness and love therefore planned a means of escape and a scheme of redemption whereby \u201cwhosoever believeth on him should not perish, but have eternal life.\u201d This plan of redemption was devised even before the foundation of the world.<\/p>\n Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel: wherein I suffered hardship unto bonds, as a malefactor; but the word of God is not bound. Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. Faithful is the saying: For if we died with him, we shall also live with him: if we endure, we shall also reign with him: if we shall deny him, he also will deny us; if we are faithless, he abideth faithful; for he cannot deny himself.\u201d (II Timothy 2:8-13)<\/p><\/blockquote>\n As we have already seen, the Lord saw the end from the beginning. He is therefore working all things toward a grand consummation according to His will (Ephesians 1:10,11). In order to carry out His plan or purpose of the ages, which is mentioned by the apostle Paul in Ephesians 3:11, the Lord selected Palestine as the home of His people Israel through whom He purposed to bless all the world. His plan began to come into the limelight when He dispersed the people of the Tower of Babel (Genesis, chapter 11). His providential hand sent each group to that portion of the world which was to be its future home. In allotting the territory to each of these peoples, the Almighty did so according to the number of the children of Israel:<\/p>\n When the most High gave to the nations their inheritance, From these verse we see that the nations of the world were placed in their respective localities with reference to Israel and to her land, which is the center of the earth (Ezekiel 38:12) \u2014 centuries before there was any Hebrew race.<\/p>\n The eyes of the Lord run to and fro throughout the whole earth to show Himself strong in the behalf of them whose heart is perfect toward Him (II Chronicles 16:9). The Lord, in the days of Hammurabi, found just such a man in the person of Abram, who lived in Ur of the Chaldees. But as he was surrounded by an idolatrous, corrupt environment, the Lord called him to leave his people and the land of his nativity for a country He would show him \u2014 Palestine. In faith Abraham obeyed, went out, not knowing whither he was going. Finally he reached Palestine and resided there, dwelling in tents as if in a strange land, though it had been given him by promise.<\/p>\n When Abraham was ninety-nine years of age and his wife eighty-nine, the Lord, in fulfillment of a promise, performed a biological miracle upon the bodies of this elderly couple, who had passed the age of parenthood, as formerly stated, and made possible the birth of Isaac. In so doing, the Lord injected into the bloodstream of the Hebrew race new potentialities powers, and capabilities, both spiritual and intellectual. The result of this miracle was the birth of Isaac, who became the seed of Abraham and through whom God had promised to bless the world.<\/p>\n Jacob, the grandson of Abraham and son of Isaac, with his immediate family, went down into Egypt, a company of seventy souls, and there developed into a nation. At the appointed time, God sent Moses to be their deliverer. With miraculous power, He led them out to Mount Sinai where He entered into a covenant with them, delivered His law to them, and entrusted to them the stewardship of the divine worship.<\/p>\n During the period of the Judges, every man did that which was right in his own eyes. Finally Israel clamored for a king, and Saul was selected. He started out well at first but soon failed the Lord, who then rejected him and chose David, entering into a covenant with him. In this He promised that there should come of the Davidic house the Messiah of Israel and the Redeemer of the world (II Samuel chapter 7). This theme is discussed in Chapter 11.<\/p>\n From this time onward the prophets and the psalmists of Israel sang of the Messiah and of His marvelous work for Israel and for the world.<\/p>\n In foretelling Messiah’s redemptive work, the prophets approached their subject in different manners and dealt with various phases of it, at times giving more attention or emphasis to one special feature of it than on other occasions. This fact gave rise to four different types of messianic prophecy<\/a>, which are as follows: (1) Those that deal only with Messiah’s first coming and His sufferings in behalf of Israel and the world; (2) those that focus attention exclusively on the second coming of Messiah and His glorious reign; (3) those that blend descriptions of the two comings into a single picture as if there were but one event; (4) those that give the entire outline of Messiah’s redemptive career, which consists of His first coming, His rejection, His death, His burial, His resurrection, His ascension to the right hand of the throne of God, His session there during the present dispensation (at the end of which God will pour out His wrath upon the world during the Tribulation), His return to this earth, and His reign of righteousness in Jerusalem for a thousand years. There are a number of passages which give the entire redemptive work of Messiah. This doubtless is what was referred to by the apostle as \u201cthe purpose of the ages.\u201d<\/p>\n As an illustration of the fact that the prophets at times did give us, figuratively speaking, the blueprint of the ages from their time and forward, look at Isaiah 65. A casual glance at verses 1-7 shows that the prophet was speaking of the present Christian Dispensation, during which the Gentiles are seeking God and finding Him (vs. 1). That this verse refers to the present era is evident from its being quoted by Paul in Romans 10:20 and its being applied to Christians today. It is a mistake, therefore, to say that the Christian Dispensation was not known in the Old Testament. Even Moses foretold the present age in Deuteronomy 32:21 which is quoted in Romans 10:19 and is applied to our present era. While the Gentiles are coming to God and finding Him, Israel is in rejection, as set forth in Isaiah 65:2-7. Though she is set aside during this age, God has not cast her off, but is providentially preserving her in order that He might bring forth from that people, as set forth in Isaiah 65:8-10, a seed to inherit His mountains.<\/p>\n Isaiah then spoke of the Tribulation and contrasted the condition of the faithful remnant of Israel at that time with the deplorable, wretched state of those in Israel who reject God. Verses 11-14 inclusive therefore constitute a prediction of the Tribulation, which we know will follow the present era.<\/p>\n At the end of the Tribulation a new order will be introduced, both social and spiritual. This is shown in Isaiah 65:14,16. In order that his readers might understand how such an era can be possible, the prophet foretold God’s creating the heavens and earth anew and His making Jerusalem the center of interest and the Jewish people a joy and rejoicing. In verse 19 he gives them reassurance that the days of trouble will never recur. Weeping, crying, and mourning will be at that time a thing of the past, the reason being that God will have, at the beginning of this new era, the Millennial Age, created the heavens above anew and the earth beneath anew. In the rest of this chapter Isaiah speaks of this great Kingdom Age and the blessedness of that period when the glory of God shall encircle the earth as the waters cover the sea. Thus from a careful study of this chapter one can see the plan of the ages beginning with Messiah’s first coming and the introduction of the Christian Age to be followed by the Tribulation which will precede the Millennial Era. The Kingdom Age will continue for one thousand years as we learn in the Book of Revelation, chapter 20. Following this period, as we see in Revelation 21 and 22, there will be new heavens and a new earth. The reason for this new order is that at the end of the millennium the present heavens and earth will pass away (Revelation 20:11).<\/p>\n God loves all peoples. His desire is to reach the greatest number in the shortest length of time and in the most efficient manner. The method which He adopted to attain this goal was the selection of Israel as the channel of world-blessing. As every informed person knows, the Lord gave His revelation to the world through the Hebrew people. All that we Gentiles have of a spiritual nature has come to us through them. Their debtors, therefore, we are. When Israel’s Messiah did make His appearance upon the earth, His people as a race did not recognize Him, the reason being that they did not know the Scriptures nor the power of God and fulfilled them in condemning Him (Acts 13:27). Israel therefore voluntarily, though without knowledge, left the main line of God’s plan and purpose and took the siding. She has been on the siding ever since. During this period of her alienation from God, the Lord is calling forth a people from both Jews and Gentiles and is welding them into one spiritual body which is known as the church \u2014 the aggregate of believers. Through it the Lord is now working in making His truth known to the world. But the time will come, according to Romans, chapter 11, when Israel will see her mistake and come back to God and fit into the plan which He has for her. During the Tribulation, as we learn from Revelation, chapter 7, there will arise 144,000 Jewish evangelists from the twelve tribes of Israel who will bring about the world-wide revival, the like of which has never been in the history of the world. Then people from every nation, tribe, tongue, and language will see the truth and will accept the Lord Jesus Christ. At the conclusion of the Tribulation, all Israel, being evangelized and seeing the truth, will accept Jesus as Messiah and plead for Him to return (Psalm 80). When she does that, He will return, will deliver her, and will set up His kingdom of a thousand years duration. She then will be the head of the nations instead of being the tail, as she is at the present time (Deuteronomy 28:13). In the great Kingdom Age Israel will be the priests and ministers of our God. This great era will be the consummation, as far as this earth is concerned. It will become apparent to everyone that God has conquered evil. When the Lord Jesus Christ mounts His throne, all the intelligent beings in the heavens above, on the earth, and underneath the earth will acknowledge that He is Lord to the glory of God the Father and that God has been righteous, just and holy in everything that He has done; and at the same time confession will be made that God could not have acted otherwise. As suggested above, at the end of Messiah’s glorious reign, the present material order passes out of existence. Then God will create the eternal order, and all of the redeemed from this earth will be with Him in the new Jerusalem which will come down out of the eternal heavens and rest upon the eternal earth. About these things we shall learn more in the last chapter of this book. Our God, in the person of the Lord Jesus Christ, now extends His arms of love and pleads with men and women to come to Him:<\/p>\n Come unto me, all ye that labor and are heavy laden, and I will give you rest. The final invitation to all to come an partake of the water of life is given in the last chapter of the Bible in these words:<\/p>\n And the Spirit and the bride say, Come. And he that heareth, let him say, Come. 1. History and medical science corroborate this statement.<\/p>\n 2. In the study of the attributes of the Almighty I have followed the general outline given by Dr. A. H. Strong in his discussion of this phase of the subject.<\/p>\n
\n2 Day unto day uttereth speech, and night unto night showeth knowledge.
\n3 There is no speech nor language; Their voice is not heard.
\n4 Their line is gone out through all the earth, And their words to the end of the world.
\nIn them hath he set a tabernacle for the sun,
\n5 Which is as a bridegroom coming out of his chamber and rejoiceth as a strong man to run his course.
\n6 His going forth is from the end of the heavens, And his circuit unto the ends of it;
\nAnd there is nothing hid from the heat thereof.<\/p><\/blockquote>\nIII. Belief in God A Necessary Conviction<\/h3>\n
IV. Positive Proof of The Existence of God<\/h3>\n
A. The Cosmological Argument<\/h2>\n
B. The Teleological Argument<\/h2>\n
C. The Anthropological Argument<\/h2>\n
\nFootnotes:<\/h4>\n
\nChapter 02: The Revelation of God<\/h1>\n
I. Presupposition Pointing to a Divine Revelation<\/h3>\n
II. Evidence of an Early Revelation<\/h3>\n
\nI have treasured up the words of his mouth more than my necessary food.\u201d (Job 23:12)<\/p><\/blockquote>\nIII. God’s Revelation through Israel as a Nation<\/h3>\n
\nit is not in man that walketh to direct his steps\u201d (Jeremiah 10:23)<\/p><\/blockquote>\n
\nHe gathereth together the outcasts of Israel.
\n3 He healeth the broken in heart,
\nAnd bindeth up their wounds.<\/p>\n
\nHe hath blessed thy children within thee.
\n14 He maketh peace in thy borders;
\nHe filleth thee with the finest of the wheat.\u201d<\/p><\/blockquote>\n
\nHis statutes and his ordinances unto Israel.
\n20 He hath not dealt so with any nation;
\nAnd as for his ordinances, they have not known them.
\nPraise ye Jehovah.\u201d<\/p><\/blockquote>\nIV. The Revelation through Moses and the Prophets<\/h3>\n
V. The Revelation through Jesus of Nazareth and the New Testament Prophets<\/h3>\n
\nfor he taught them as one<\/em> having authority, and not as their scribes.\u201d (Matthew 7:28,29)<\/p><\/blockquote>\n
\nhath at the end of these days spoken unto us in his Son, whom he appointed heir of all things,
\nthrough whom also he made the worlds.\u201d (Hebrews 1:1,2)<\/p><\/blockquote>\nVI. Proof of the Inspiration of the Entire Bible<\/h3>\n
A. The Restraint under which the Biblical Authors Wrote<\/h2>\n
B. The Accuracy of the Scriptural Account<\/h2>\n
C. The Biblical Characters are True to Life<\/h2>\n
D. The Universality of the Biblical Message<\/h2>\n
E. The Scriptural Presentation of Matters Concerning the Universe, Man, and Sin<\/h2>\n
\nand it is exceedingly corrupt:
\nwho can know it?\u201d (Jeremiah 17:9)<\/p><\/blockquote>\n
\nthese are the things which defile the man; but to eat with unwashen hands defileth not the man.\u201d (Matthew 15:19,20)<\/p><\/blockquote>\nF. Correctness and Accuracy of the Scriptures shown by the Prophetic Outline Presented Therein<\/h2>\n
G. The Scriptures are the Writings of many Men under various Circumstances through many Centuries<\/h2>\n
H. The Scriptures Satisfy the Longing Heart<\/h2>\n
I. The Inexhaustibleness of the Word of God<\/h3>\n
\nFootnotes:<\/h4>\n
\nChapter 03: The God of Revelation<\/h1>\n
I. The Existence of God Assumed in the Scriptures<\/h3>\n
\nAnd ye fools, when will ye be wise?<\/p>\n
\nHe that formed the eye, shall he not see?<\/p>\n
\nEven<\/em> he that teacheth man knowledge?<\/p>\n
\nThat they are vanity.\u201d (vss. 8-11)<\/p><\/blockquote>\nII. A Brief Survey of the Character of God<\/h3>\n
\nWhat work thou didst in their days, In the days of Old.<\/p>\n
\nThou didst afflict the peoples; But them thou didst spread abroad.<\/p>\n
\nNeither did their own arm save them;
\nBut thy right hand, and thine arm, and the light of thy countenance,
\nBecause thou wast favorable unto them.\u201d<\/p><\/blockquote>\n
\nUpon Pharaoh, and upon all his servants;<\/p>\n
\nAnd all the kingdoms of Canaan,<\/p>\n
\nand dost thou not know me, Philip?
\nhe that hath seen me hath seen the Father;
\nhow sayest thou, Show us the Father?\u201d (John 14:9)<\/p><\/blockquote>\nIII. Transcendence and Immanence of God<\/h3>\n
A. The Transcendence of God<\/h2>\n
\nbehold, heaven and the heaven of heavens cannot contain thee;
\nhow much less this house which I have builded!\u201d (II Chronicles 6:18)<\/p><\/blockquote>\n
\nwhat manner of house will ye build unto me? and what place shall be my rest?
\nFor all these hath my hand made, and so all these things came to be, saith Jehovah …\u201d (Isaiah 66:1,2)<\/p><\/blockquote>\nB. The Immanence of God<\/h3>\n
\nand sendeth rain on the just and the unjust.\u201d (Matthew 5:45)<\/p>\n
\nnor gather into barns; and your heavenly Father feedeth them …
\nBut if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven,
\nshall he<\/em> not much more clothe<\/em> you, O ye of little faith?\u201d (Matthew 6:26-30)<\/p><\/blockquote>\n
\nIn wisdom hast thou made them all:
\nThe earth is full of thy riches.<\/p>\n
\nWherein are things creeping innumerable,
\nBoth small and great beasts.<\/p>\n
\nThere is leviathan, whom thou hast formed to play therein.<\/p>\n
\nThat thou mayest give them their food in due season.<\/p>\n
\nThou openest thy hand, they are satisfied with good.<\/p>\n
\nThou takest away their breath, they die,
\nAnd return to their dust.<\/p>\n
\nAnd thou renewest the face of the ground.<\/p><\/blockquote>\nIV. An Analysis of the Person and Attributes of the Divine Being2<\/sup><\/h3>\n
A. The Absolute and Immanent Attributes<\/h2>\n
1. The Spirituality of God<\/h4>\n
2. The Infinity of God<\/h4>\n
\nhow unsearchable are his judgments, and his ways past tracing out!\u201d (Romans 11:33)<\/p><\/blockquote>\n3. The Perfections of God<\/h4>\n
\nHe is a shield unto all them that take refuge in him.\u201d (Psalm 18:30)<\/p><\/blockquote>\na. Truth<\/h5>\n
b. Love<\/h5>\n
c. Holiness<\/h5>\n
\nwherefore lookest thou upon them that deal treacherously, and holdest thy peace when the wicked swalloweth up the man that is more righteous than he?\u201d (Habakkuk 1:13)<\/p><\/blockquote>\nB. Relative or Transitive Attributes<\/h2>\n
1. Attributes Related to Time and Space<\/h4>\n
\nOr ever thou hadst formed the earth and the world,
\nEven from everlasting to everlasting, thou art God.\u201d<\/p><\/blockquote>\n2. Attributes Related to Creation<\/h4>\n
a. Omnipresence<\/h5>\n
b. Omniscience<\/h5>\n
c. Omnipotence<\/h5>\n
3. Attributes Related to Moral Beings<\/h4>\n
a. God’s Veracity and Faithfulness or Transitive Truth<\/h5>\n
b. Mercy and Goodness, or Transitive Love<\/h5>\n
c. Justice and Righteousness, or Transitive Holiness<\/h5>\n
V. The Plan of God Unfolding through the Centuries<\/h3>\n
\nWhen he separated the children of men,
\nHe set the bounds of the peoples
\nAccording to the number of the children of Israel.
\nFor Jehovah’s portion is his people;
\nJacob is the lot of his inheritance.\u201d (Deuteronomy 32:8,9)<\/p><\/blockquote>\n
\nTake my yoke upon you, and learn of me; for I am meek and lowly in heart:
\nand Ye shall find rest unto your souls. For my yoke is easy and my burden is light.\u201d (Matthew 11:28-30)<\/p><\/blockquote>\n
\nAnd he that is athirst, let him come; he that will, let him take the water of life freely.\u201d (Revelation 22:17)<\/p><\/blockquote>\n
\nFootnotes:<\/h4>\n
\n