The Incommunicable Attributes of God
We teach that God has incommunicable attributes, namely those attributes that belong to God alone. We teach these incommunicable attributes can only be said of belonging to God alone. We teach these incommunicable attributes of God are self-existence, self-sufficiency, eternality, infinity, aseity, immutability, impassibility, impeccability, incorruptibility, incomprehensibility, mystery, sovereignty, providence, transcendence, immanence, omnipotence, omnipresence, omniscience, omnibenevolence, grace, wrath, simplicity, and creator.
2.6.2.1 Self-Existence
We teach that God is self-existent. Because God is Self-Existent all His attributes work at maximum capacity forever. All God’s attributes are Supreme because He is the One and only Supreme Being.
In 1445 BC, an angel of the LORD appeared to a man named Moses in a flame of fire from the midst of a bush, on a mountain, in the wilderness of Mount Sinai (cf. Exodus 3; Acts 7:30-36). God spoke to the man Moses from the midst of the bush. At this miraculous event, Moses inquired of God’s name. God personally revealed His name to Moses when He said, “I AM WHO I AM . . . . This is My name forever, and this is My memorial-name to all generations” (Exodus 3:14b; 15b). “I AM WHO I AM” not only reveals God’s name but also who God is, namely that God is self-existent and therefore eternal. Because YHWH is God’s name forever and His memorial-name to all generations, Exodus 3 teaches that God is perpetual and that God attributes to Himself alone divine glory, because He is self-existent and therefore eternal; and thus gives being and existence to every creature. In order for one to be self-existent means that one has always existed without beginning and ending. In other words, to be self-existent means that there was never a point in which one came into existence and there will never be a point in which one will go out of existence, that is, cease to exist. The historical narrative of the burning bush on Mount Horeb is one of the most memorable historical events for man recorded in the word of God because it is where God revealed to Moses His name and the attribute that describes who He is –namely, self-existence. The reason why God’s name “I AM WHO I AM” has the meaning of self-existence is because in the context of Exodus 3:14-15 God said, “This is My name forever.” The word “forever” in Hebrew is עולם (olam) and means permanent, forever and ever, everlasting, all successive, eternity. Eternity is not a measurement of time. Eternity is forever. On the other hand, time is a measurement because it has a beginning point and a point of cessation. On the other hand, God’s existence is immeasurable.
The name יְהוָ֥ה (YHWH), is God’s sacred covenant name and is found over six thousand times in the OT, comes from the Hebrew copula “to be” verb הָיָה (hayah), and therefore from the context of Exodus 3 has the sense to mean self-existence.
We teach that God did not create Himself. We teach that God has always existed.
We teach that only God can be self-existent and this truth is clearly taught from the word of God because God said, “I Am the LORD, that is My name; I will not give My glory to another” (Isaiah 42:8 a-c; cf. 48:11).
2.6.2.2 Self-Sufficiency
We teach that God is completely independent and is the only all-sufficient in and of Himself in glory not in need of any creatures that He has made, not needing any glory from His creatures in order for Him to be glorious. We teach that it is God who manifests His own glory by and through His creation (cf. Romans 1:19-23). We teach that God is completely independent from His creation.
We teach God wants for nothing and lacks nothing because God is perfectly complete.
We teach that God does as He wills and everything God does is for His glory (cf. Joshua 7:9; 1 Samuel 12:22; Psalm 25:11; 31:3; 79:9; 115:3; Daniel 4:35; Isaiah 46:10-11; Revelation 4:11).
We DO NOT teach that God is most glorified when man is most satisfied in Him because God is not dependent on man’s satisfaction to be glorified.
Instead, we teach that God is forever glorified in and of Himself and therefore it is man’s highest end to glorify God and fully to enjoy Him forever.[1]
In conclusion, we teach that God possesses the divine incommunicable attribute called self-sufficiency.
(cf. Job 22:2-4; 35:6-7; Psalm 50; Isaiah 66:1-2; Acts 17:25; Romans 11:33-35; 2 Corinthians 3:5; 4:7; Revelation 4:11).
2.6.2.3 Eternality (Timelessness)
We teach God is without beginning and without end. We teach that God is free from all succession of moments in time as well as all succession of moments in eternity because God is the cause of all succession of moments. We teach that God by nature has always existed and will always exist for ever and His attribute of eternality is related to His attributes of self-existence, infinity, aseity as well as inseparably invested with all His divine perfections. We teach that God has necessary existence of everlastingness, is not bound by time, and God is the creator of time (cf. Genesis 1:1).
We teach that there is a distinction between God’s attributes of eternality and immortality but they are closely related inseparably bound in perfect unity as is the case with all God’s attributes.
We teach that God has written eternity on Man’s heart but man is finite in his understanding (cf. Ecc 3:11). Man looks at eternity from the perspective of time, whereas God decreed time from eternity.
The problem with man is when man tries to reason in a chronocentric (i.e. time-centered) way of thinking – that is, thinking about eternity as if eternity is not fixed but rather a measurement of time. Man is bound with trying to make sense of succession in moments in past, present and future terms.
We teach that God is not bound by successions in moments but sees past, present and future all at once in the infinite way without dependent on having the need to trace events chronologically.
We teach that God explained to man the phenomenon of eternity in relation to time in a morphism, because man is a finite creature under the strain and authority of God’s degrees and time (cf. Ecc 3:1, 11). To this effect, terminology used in reference to God’s eternal decrees like “today,” “day,” “before the foundation of the world,” and “last days” (cf. Psalm 2:7; 2 Peter 3:8; Ephesians 1:4; Hebrews 1:2; 2 Peter 3:8) is kairomorphism.[2] For finite creatures to understand succession of moments in eternity, (eternity is not a measurement of time it is a fixed state), one can use “before the foundation of the world” as a way for finite creatures to understand that which was decreed “before” time existed. The word “before” from our perspective is loaded with connotations of time like the tense of the past, but “before” from the perspective of eternity does not have the meaning of time.
We teach that God is the cause of time and all succession of moments were created by God as the boundary of the existence of finite creatures (cf. Genesis 1:1). We teach God is timeless. We teach that time will have a point of cessation and finite creatures will enter into eternity still experiencing the succession of moments, yet never ending, still God transcends successions of moments in eternity because He possess the divine perfection of eternality. In conclusion, we teach that God transcends all limitations of time and all limitations of the succession of moments.
For this reason, there is no one like God. Therefore, we teach that eternality is an incommunicable attribute of God.
(cf. Genesis 21:33; Psalm 90:2; Psalm 102:27; Isaiah 57:15; 1 Timothy 6:16)
2.6.2.4 Infinity
We teach that God is infinite, that is, God’s immensity is immeasurable. God’s attribute of infinity is related to His attribute of eternality and is eternally invested with all the other perfections of God [e.g. God’s goodness (cf. Exodus 33:18-19) and love (cf. Psalm 89:2; 103:17; 118:1; 136:2-3; Romans 8:39; Ephesians 3:19) are infinite]. God’s infinite vastness is countless. We teach God’s perfection called infinity is absolute infinity and transcends all mathematical forms of infinity and set theory. We teach that there are no “transfinite numbers,” for God’s infinity is independent from all mathematical solutions. We teach that this is an incomprehensible perfection to apprehend because this is a how the incorporeality of God’s nature is related to God’s infinity. Mathematics is not supernatural but part of the created order and man is finite, limited in his thinking in spaceless terms (cf. Psalm 139:6). We teach that mathematical solutions eventually have a limitation in time and space. We teach God’s perfection called infinity means that God transcends all limitations of time and space, yet this attribute of God particularly reveals how God is not limited or confined by space. We teach that God is immeasurable, and all finite space is dependent on God for God created time, space and matter (cf. Genesis 1:1). God’s infinity is related to God’s divine perfections of omnipresence, omniscience and omnipotence because God is everywhere present, His presence is endless, and He is infinite in knowledge and power (cf. Psalm 147:5; Romans 11:33).
We DO NOT teach any dualistic theory of infinity. Dualistic theories of infinity deny infinity to God, because if there were two infinities this would contradict. For example, there cannot be two infinite beings because there would be limitations on one of the beings and therefore both could not be infinite. In dualism one cannot claim one is infinite or unbounded.
We DO NOT embrace any philosophies of dualism.
We DO NOT teach that matter is infinite.
We teach that there is no one and no thing that is co-eternal with God.
Therefore, we teach that infinity is an incommunicable attribute of God.
(cf. Job 36:26; 1 Kings 8:27; 2 Chronicles 2:6; Jeremiah 23:24; Psalm 139:7; Isaiah 40:28; 66:1; Acts 17:28).
2.6.2.5 Aseity
We teach that God is uncaused, has life in Himself (cf. John 5:26) and independent so that He does not need His creation (cf. Isaiah 66:1-2; Acts 17:25). God’s attribute called aseity is related to self-existence and self-sufficiency. We teach that God does not depend on any cause for His existence, realization or end. We teach God to be independent in this way. We teach God is absolutely independent and self-existent by nature.
2.6.2.6 Incorporeality
We teach that God is incorporeal, viz., incorporeality means God is Spirit (cf. John 4:24, here there is no definite article in the Greek). By proclaiming God is Spirit we teach that God is most pure Spirit. God is invisible without body and parts. We teach that the Scripture passages that read of God having body parts like hands, feet, eyes and ears are anthropomorphisms and God condescendingly explaining the infinite attributes of God his eternal power and work to finite man’s comprehension (cf. Genesis 3:8; 1 Kings 8:29; 2 Chronicles 16:9; Psalm 8:6; Isaiah 65:2; Nehemiah 1:6; Hebrews 1:10).
God has spiritual essence not material substance. God’s very nature is spiritual. We teach that God is infinite Spirit. We teach that angels are incorporeal but they are finite spirits. Angels are created spirits. We teach when man is born again, he is given a new spirit (cf. Ezekiel 36:26-27; John 4:23-24; Romans 8:16; 1 Thessalonians 5:23), and this aspect of man is incorporeal, yet spiritually alive man is finite, and when man is regenerated he is a new creature (cf. 2 Corinthians 5:17-18), therefore, when man is born again he is given a new spirit and that new spirit is a created spirit created by God the Holy Spirit (cf. Ezekiel 36:26; John 3: 6, 8; 2 Corinthians 5:18). We teach the incorporeality of God is incommunicable because God is infinite Spirit. Therefore, there is no one invisible like God.
We teach that God is invisible (cf. John 1:18; Romans 1:20; Colossians 1:15; 1 Timothy 1:17; 6:16).
We teach that it is an attack against the perfection of God called incorporeality to fashion an image of God. We teach that it is sin to commit idolatry, namely violating the second commandment of the Decalogue which prohibits every expression of fashioning an image and naming it God whether devotionally, emotionally or materially (cf. Exodus 20:4; Deuteronomy 4:15-19; 2 Timothy 3:4; 1 John 5:21). We teach that treating Icons as objects of worship and adoration is in violation of the second commandment prohibition.
We DO NOT teach that God broke the second commandment by the incarnation of Christ.[3]
We teach that the Lord Jesus Christ fulfilled the Law (cf. Matthew 5:17).
2.6.2.7 Immutability
We teach that God possess the divine attribute called immutability. We teach that God is immutable in that God is unchangeable in His very being, character, purposes, work and word (cf. Ps. 33:11; 102:25-27; Isaiah 40:8; Malachi 3:6; Matthew 24:35; John 10:35; Hebrews 1:11-12; 13:8). We teach God’s immutability and by that we mean God is perfectly reliable, constant in purpose, and His divine nature is perfectly trustworthy. God always and perfectly keeps His word (cf. Numbers 23:19; 1 Samuel 15:29; Romans 11:1, 29). God is unchangeable in His absolute goodness, because He cannot be tempted to do evil and He Himself tempts no one (cf. James 1:13-17). We teach that there is continuity between the OT and the NT because both reveal one unchanging God (e.g. Romans 3:29-30).
We teach that God is immutable in all His attributes because all the attributes of God were true of Him before the universe was called by Him into existence, the attributes of God are the exact same now after the universe has been called by Him into existence, and the attributes of God will remain the exact same forever. All of God’s perfections are the essential qualities of God’s being and God is always the same. Therefore, the attribute called immutability is eternally invested with all of God’s attributes (e.g. Psalm 100:5; 119:89; Jeremiah 31:3; John 13:1).
We teach that God is no respecter of persons which means God shows no partiality (cf. Acts 10:34).
2.6.2.8 Impassibility
We teach that God is impassible. We teach that God is not subject to suffering, pain, or involuntary mutable passions. By this we teach that God does not experience pain or pleasure from the actions of another being. We teach that God is the unchanging being not subject to human emotion. The impassibility of God is related to the divine perfection called immutability which means that God cannot change for the better or the worse; God cannot change for the better, because God is perfect and God cannot change for the worse for the same reason, namely God is perfect. The impassibility of God is related to the divine perfections of God called aseity and self-sufficiency because God does not need anything or anyone.
God’s plan and purpose never change as a result of a swing in His temperament as a response dependent upon the actions of His creatures (cf. Job 23:13-15; Hebrews 6:18). We teach that God is above all causes. If God could change emotionally as a result of a swing in His temperament caused by the state or actions of another then that would imply causal dependence.
We teach that the appearance of alleged changing emotion in God is an anthropomorphic way of expressing his pleasure or displeasure with human actions. God's eternal will for the elect and the love for elect in Christ does not undergo alteration because God is immutable (cf. Psalm 33:11; e.g. anthropomorphisms – Genesis 6:5-6; 8:21; 2 Samuel 24:16; Jeremiah 18:7-8; Jeremiah 42:10; Jonah 3:10).
We teach that the Lord Jesus Christ is truly God and truly human, and so concerning His human nature expressed perfect emotions and was subject to the same physical limitations as humanity, such as hunger or exhaustion. We teach that the Lord Jesus Christ in His humanity suffered death on the cross and physically died, and was bodily raised from the dead. We teach God accepted the Lord Jesus Christ’s perfect (sinless) life fulfilling the Law and substitutionary sacrificial death on the behalf of those who trust in Him for salvation. We teach that Jesus in His perfect (sinless) humanity intensely felt and therefore sympathizes with believers – "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin" (Hebrews 4:15). The English word “sympathize” is from the Greek term συμπαθέω (sumpatheό) and has the sense to mean to have a fellow feeling with an emotion and to be affected with the same feelings as another in such a way as to be touched with feeling, e.g. commiserating (cf. Hebrews 4:15; 10:34). The Greek term συμπαθέω (sumpatheό) is derived from the Greek adjective συμπαθής (sumpathés) (cf. 1 Peter 3:8) which is a compound word with the Greek preposition σύν (sun) as the prefix which means “together with” attached to the Greek word πάσχω (paschó) which means to feel heavy emotion the feeling of the mind emotion, passion and to suffer all of this as well as physical pain. The Lord Jesus Christ is the God-man, the only mediator between God and man, He is passible concerning His perfect (sinless) humanity and He intercedes for us.
We teach that God is impassible, that is, without body, parts, does not have bodily passions such as a human hunger and thirst drive nor the need to sleep or the human drive for sexual fulfillment. Furthermore, God is not impassible in the sense of not being able to experience emotion, but rather God is impassible in being unchanged by His emotions. We teach that God is perfect never changes His actions or attitudes.
We teach that God cannot change with respect to his essence, knowledge, will, or decrees. To suggest that God does change is an attack against all God’s perfections; specifically, the perfections of God called Self-existence, Self-sufficiency, eternality, aseity, immutability, omniscience and omnipotence. To suggest that God is subject to change because of the actions of His creatures is an attempt to divest God of His divine nature.
We teach that impassibility is one of the perfections of God which distinguishes the Creator from all His creatures. For God is forever the same. God is completely unaffected by anything outside Himself. God is subject to no change in His being, attributes or decrees by the influence of anything or anyone outside Himself.
We teach that worshiping God needs to be exegetically didactic and theological. Worship needs to be conformed to the word of God. God is impassible, therefore God is not swayed by man’s emotional appeals to worship that focus on emotion, entertainment and feelings. We teach that people who claim they feel the presence of God through the notes performed in songs actually feel emotion – they do not feel the presence of God. People who think they feel God through music are emotionally manipulated by time signatures, melodies and rhythm but they do not feel God.
We teach that genuine worship of God communicates and teaches about who God is, namely God’s attributes and praise God for what God has done in thankfulness and blesses God (cf. Colossians 3:16-17).
We teach that God is not emotionally moved by worship attempts that are more feelings and exercises of emotion.
We teach that God is worshiped by God-centered didactic theologically sound exegetically based expressions of worship.
In conclusion, immutability means that God is unchangeable in His very being. Impassibility means that God is unchangeable by created beings.
(Scripture support for immutability and impassibility cf. Exodus 3:14; Numbers 23:19; 1 Samuel 15:29; Psalm 102:25-27; 138:8; Isaiah 41:4; 43:10; 44:6; 48:12; Lamentations 3:22-23; Malachi 3:6; Romans 1:23; 8:29-30; 11:1, 29; Philippians 1:6; 1 Timothy 1:17; 6:16; Hebrews 1:11, 12; 13:8; James 1:17).
2.6.2.9 Impeccability
We teach that God is impeccable. By using the term impeccable we teach that God is unable to sin. Impeccability is related to the holiness of God because God is distinct from everything and everyone outside His essence and that God is morally separate from sin, yet this perfection of God means it is impossible for God to sin. God’s impeccability is related to the goodness and righteousness of God because everything God does is good and righteous therefore God cannot sin (cf. Psalm 145:17).
We teach that God is not the author of sin. We teach that God did not create sin. God’s eternal decree certainly rendered the entrance of sin into the world certain, but this may not be interpreted so as to make God the cause of sin or the sense of being its responsible author.[4]
We teach that God is the author of natural and domestic disasters by way of God’s ordinate power to use natural disasters and human governments and armies to test or judge His people and other people (cf. Isaiah 45:7). We also teach that God relents from disasters (cf. Jonah 4:2).
We DO NOT teach that God is the author of evil.
We DO NOT teach that God is the creator of evil.
We DO NOT teach that God is the author of sin.
We DO NOT teach that God is the creator of sin.
The Word of God teaches that sin originated in the angelic realm and then with man. The Word of God teach that sin originated in the angelic realm (cf. John 8:44; 1 John 3:8). The derivation of sin (i.e. origin of sin) must be qualified by a distinction between two classifications in the creative order, namely the angelic order (cf. Isaiah 14:12-15; Ezekiel 28:12-19; Luke 10:18; Revelation 12:3-4) and the order of mankind (Genesis 3).[5] The Word of God reveals the origin of sin and shows that if one wants to trace the origin of sin one must even go back of the fall of man as described in Genesis 3 and read about what happened in the angelic world. For instance, God created a host of angels sometime after the first day of the creation week (cf. Job 1:6; 38:4-7), and they were all good originally as they came forth from the creative work of their God (cf. Gen 1:31). But a fall occurred in the angelic world sometime immediately after the last day of the creation week, in which legions of angels fell away from God (cf. Revelation 12:3-4). The Word of God explains how sin originated in both of these two orders, that is the angelic order and then mankind and the distinction between the subsequent consequences for each.
We teach that God is unable to sin and therefore God is the perfect judge and will judge sin to be sure. We teach that God cannot judge sin righteously if He is not impeccable. This is how the perfection of God called impeccability is related to God’s perfection called righteousness. God is not the author of sin because God said in Proverbs 17:15, “He who justifies the wicked and he who condemns the righteous, both of them alike are an abomination to the LORD.” God is certainly not an abomination to Himself. So, there is a great dilemma, namely this – how can wicked man be saved from the wrath of God? God maintains His attributes of impeccability, holiness, righteousness and goodness and solved the problem of evil at the cross of Christ. The crucifixion of Christ was the most heinous act of injustice in the history of the world. Concerning the Lord Jesus Christ, He is the only one who lived an impeccable innocent sinless life. And concerning the impeccable innocent sinless Lord Jesus Christ, the Apostle Peter said to the Jews in Acts “you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:23c). Yet the first part of the same verse reads, “this Man, delivered over by the predetermined plan and foreknowledge of God.” (Acts 2:23a-b). God sent His Son Jesus Christ to the Cross but He holds in judgement the lawless men responsible for His murder. In so doing, God maintained and demonstrated His righteousness (cf. Romans 3:25) and maintained and demonstrated His love (cf. Romans 5:8; 1 John 4:10) when Jesus satisfied God’s wrath toward sin in vicarious penal-substitution for everyone who would believe in Christ for eternal life (i.e. the elect). It is by God’s grace alone, through faith alone, in Christ alone not works that man is saved from the wrath of God toward sin. God commands men to turn away from sin (cf. Proverbs 3:7) but in no way is God the author of sin because God is impeccable and therefore, unable to sin.
(cf. Genesis 1:4, 10, 12, 18, 21, 25, 31; Psalm 5:4; Habakkuk 1:13; Hebrews 4:15; James 1:13-17; 1 John 1:5; 3:5).
2.6.2.10 Incorruptibility
We teach that God cannot die. It is impossible for God to die. This is what is meant by the divine perfection of God called incorruptibility (cf. 1 Timothy 1:17). 1 Timothy 1:17 is a doxology to God where the Apostle Paul ascribes honor (i.e. treasuring) and glory to God and emphasized God’s perfections called majesty (i.e. King), eternality (i.e. King of the ages), incorporeality (i.e. invisible) and the fact that God cannot die (i.e. incorruptible). The Greek term that Paul used in 1 Timothy 1:17 which was later translated into English “immortal” is the Greek term ἄφθαρτος (aphthartos) and has the sense to mean undecaying, imperishable and indestructible. The Greek term ἄφθαρτος (aphthartos) is a compound word in Greek, with the alpha (α) privative as the prefix of the word together with one of the Greek words for death, that is φθείρω (phtheiró) which has the sense to mean to perish or decay. When the alpha negative particle privative is inseparably attached as a prefix to a word attached, the alpha privative negates the word that it is attached (e.g. a-millennialism, a-theist etc). The Greek term φθαρτος (phthartos) is a derivative of phtheiro (phtheiró) and with the alpha privative prefix has the sense to mean undecaying (in essence or continuance), not corruptible. That is the sense of immortality, namely incorruptibility. The Greek term ἄφθαρτος (aphthartos) that Paul used in 1 Timothy 1:17 therefore, teaches the fact that God cannot be corrupted in the sense that God cannot perish, decay or die. Death on the other hand is corruption. Death is corruption of God’s good creation (cf. Genesis 1-2).
We teach God is living because God is named in Scripture as the “living” God (cf. Deuteronomy 5:26; Joshua 3:10; 1 Samuel 17:26; Psalm 84:2; Jeremiah 10:10; 23:36; Daniel 6:26; Matthew 16:16; John 6:57; 1 Thessalonians 1:9; Hebrews 3:12; 4:12). Life involves feeling, consciousness, power and animated liveliness in which activity is happening and being done. God is the source of all life, that is, physical material life – life like plant life, animal life, and human life as well as spiritual life and eternal life (cf. Genesis 1-2; Job 33:4; Psalm 36:9; Psalm 139:13-16; John 1:1-5; 3:16; 5:26; 14:6; Matthew 22:32; John 10:10; Acts 3:15; Romans 6:23; 14:8; 1 John 5:12).
Physical death is the cessation of all biological functions that sustain a living organism. The essence of physical death is the second law of thermodynamics called entropy a state in which all systems move toward decay a limitation because of the exhaustion and depletion of energy. Entropy began as a consequence of Adam’s sin. Conditions which commonly bring about physical death include aging, malnutrition, disease, starvation, dehydration, and accidents or major trauma resulting in terminal injury as well as immediate death by being murdered or killed. We teach that God cannot die by any of these means because God is omnipotent, incorporeal, immutable, impassible, self-existent, self-sufficient, eternal and transcendent. God is not bound by space or time or limited by any systems of physical energies (cf. Isaiah 40:28).
One of the main Greek nouns in the NT used for death is the noun θάνατος (thanatos) cf. 1 Corinthians 15:26. Death has a point of origin and a point of cessation – for death started when the first Adam sinned against God (cf. Genesis 2:17; Genesis 3; Genesis 5:5; Romans 5:12, 14, 17; 1 Corinthians 15:21-22). In the Word of God, death is personified as an enemy of God (cf. Isaiah 25:8; 1 Corinthians 15: 25-26, 53-57; Revelation 6:8; 20:14).
We DO NOT teach that God died on the cross.
We teach that the God-man, the Lord Jesus Christ died on the cross – for, in the incarnation, the glorious second Person of the eternal trinity took to Himself human flesh permanently forever (cf. John 1:14).
We teach that Jesus Christ has come in the flesh (cf. 1 John 4:2). We teach that Jesus Christ is truly God and truly man (cf. John 1:1-4; Colossians 1:17; 1 John 1:1-2; Revelation 19:13). We teach that it was the death of death in the death of Christ (cf. Hebrews 2:9, 14). The Lord Jesus Christ proved that He abolished death because the Lord Jesus Christ was bodily raised from the dead (cf. 1 Timothy 1:10). The death that the Lord Jesus Christ died was a physical death on a cross in his human nature not His divine nature, for God cannot die (cf. Philippians 2:6-8). As God, the Lord Jesus Christ possesses the divine perfection called incorruptibility. As man the Lord Jesus Christ physically died, although He did not deserve to die because He was and is sinless (cf. 2 Corinthians 5:21; Hebrews 4:15; 7:26; 1 Peter 1:19; 2:22; 1 John 3:3-5). The Lord Jesus Christ is the God-man, two natures yet one in the same Person. The Lord Jesus Christ has defeated death and has the keys to death therefore death has no power or authority over Him (cf. Isaiah 25:8; Hebrews 2:9, 14, Revelation 1:17-18).
Those who trust in the Lord Jesus Christ for eternal life will not be hurt by the second death. Those who refuse to trust in the Lord Jesus Christ for eternal life will be eternally punished by the second death which is conscious torment forever in the lake of fire. The lake of fire is the second death and the eternal punishment for θάνατος (thanatos).
In conclusion, God is incorruptible which means God cannot die.
2.6.2.11 Incomprehensibility
The incomprehensibility of God means that angels and mankind are not able to fully comprehend God (cf. Isaiah 40:28; 1 Peter 1:10-12). God is the Incomprehensible God because God can not be fully comprehended. This is how God’s perfection of incomprehensibility is related to God’s perfection called infinity. This does not mean that God does not reveal Himself in His attributes to man. Because God reveals Himself in His attributes to man, the regenerate man can have knowledge of God’s divine being. However, because man is creature and as such finite, man cannot fully comprehend God because man does not possess the divine incommunicable perfection of God called incomprehensibility.
The Apostle John recorded in John 14:9 how the infinite incomprehensible God is knowable when he recorded Jesus’ conversation with Philip; “Jesus said to him, ‘Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?”
Incomprehensibility of God is related to the immanence of God because the infinite God of Scripture is comprehensible to the degree He has decreed to be known and for man to have a relationship to God through the Lord Jesus Christ (cf. Psalm 76:1; Isaiah 11:9; Habakkuk 2:14. Yet, the infinity and incomprehensibility of God is related to the transcendence of God, that is, God is beyond everyone and everything – so, in that sense He cannot be fully grasped. Yet God is a personal being who is knowable and in whom all other beings depend on Him for their existence and for the ability to comprehend (cf. Deuteronomy 29:29). God is independent and self-sufficient – He depends on no other being for information or for the comprehension of information (cf. Job 15:8; 21:22; Isaiah 40:13; Romans 11:33-34; 1 Corinthians 2:16).
The perfection of God called incomprehensibility is proven by the fact that men rely on God for objective information and the ability to comprehend information. God only dispenses the degree of information according to who God wishes to endow that information based on God’s terms not man’s terms (cf. 1 Kings 3:10-14; 4:20-34; Ecclesiastes 2:26; Ephesians 1:17-18). God’s perfection called incomprehensibility is related to His attributes called infinity, sovereignty, and providence because God sets the limits on everything and everyone outside Himself for how much they can comprehend God.
We teach that God is inconceivable in the sense that man cannot form an image of God in their minds.
We teach that God is incomprehensible and what we mean by that is man cannot have a complete and exhaustive knowledge of God because man is not omniscient.
But that does not mean that doctrine from God’s word was intended for man to not comprehend.
We DO NOT teach Neo-theism.
We DO NOT teach Neo-evangelicalism.
We DO NOT teach Barthian theology.
Because neo-theism, neo-evangelicalism and Barthian theology promote as a-priori the elevation of uncertainty in all things.
2.6.2.12 Mystery
We teach that God possess the divine attribute called mystery. This attribute is incommunicable and means that God is uncreated and the most interesting being whereas all other beings are created and left in suspense by God (cf. 1 Kings 19:11-13; Ecclesiastes 3:11). God is mysterious and knows all paradoxes. God is never bored of Himself or lonely. On the other hand, men get apathetic and bored as a sinful defense when men ignorantly think they are more interesting and educated because they fail to seek after God with childlike faith and excitement in the mystery of God (cf. Luke 10:21-22). God is mysterious because God veils Himself and no one can look at God and live (cf. Exodus 33:18-23; 2 Corinthians 3-4).
God has in Christ hidden the mystery of God – all the treasures of wisdom and knowledge. It is not only that wisdom and knowledge are in Christ, but all the treasures of wisdom and knowledge are hidden in the Lord Jesus Christ (cf. Colossians 2:3). The Lord Jesus Christ is God in human flesh (cf. Colossians 2:9).
God discloses information in time when He wants by His terms the way He has eternally chosen and angels and men are dependent upon God for information and the comprehension of that information (cf. Daniel 2:47; Ephesians 3:1-13). The Greek word that the Apostle Paul used in Ephesians 3:3, 4, 9 is μυστήριον (mustérion) and has the sense to mean something that was previously hidden but now made known and in the context of its use in Ephesians it means the mystery of God’s will (cf. Ephesians 1:9). Other usage of the Greek term μυστήριον (mustérion) in connection to God revealing hidden things see Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:1; 2:7; 4:1; 13:2; 14:2; 15:51; Ephesians 5:32; 6:19; Colossians 1:26, 27; 2:2; 4:3; 1 Timothy 3:9, 16; Revelation 1:20; 10:7).
We DO NOT teach that God’s attribute called mystery is God’s singular primary attribute merely because God only reveals certain knowledge to the human race.[6] Because to teach that God’s attribute of mystery is God’s primary attribute is to triage the attributes of God into categories of primary, secondary or tertiary etc.
There are certain doctrines that are paradoxes like the doctrine of the Trinity, but this does not mean that these paradoxes are not clearly defined in Scripture (e.g. Matthew 28:19).
2.6.2.13 Sovereignty
We teach that God possesses the divine attribute called sovereignty. By this we teach that God is sovereign over everyone and everything. God is in complete control over all creation both things visible and invisible and God directs all things. There is no one or force that can stand in the way of and halt God from accomplishing what He has sovereignly purposed (cf. Job 42:2; Isaiah 45:9; 46:10; Daniel 4:35). God is not subject to or influenced by any human government or angelic counsel or host that can freely or otherwise stop God from performing all what God pleases to do (cf. Genesis 11:1-9; Psalm 115:3; 135:6; Isaiah 10:5; 14:4-23).
We teach that God is completely and absolutely sovereignly independent and not even prayer can change what God has predetermined to come to pass.
God’s attribute of sovereignty is closely related to His independence, omnipotence, providence, majesty, will, goodness, righteousness, holiness, and impeccability. What is also true is that God’s attribute of sovereignty is eternally invested with all God’s perfections.
We DO NOT teach that the sovereignty of God excludes human responsibility, instead human responsibility is decreed by God and under the sovereignty of God.
We teach that human responsibility is the byproduct of the sovereignty of God.
The sovereignty of God means that God is Lord over all (cf. Exodus 23:17; Deuteronomy 10:17; Joshua 3:13).
We teach that God does as God wills, God’s own counsel is the basis of everything, and God does everything for His glory (cf. Joshua 7:9; 1 Samuel 12:22; Psalm 25:11; 31:3; 33:10-11; 79:9; 106:8; 109:21; 115:3; 143:11; Proverbs 16:4; 19:21; Isaiah 10:15; 46:10-11; 48:9; 64:8; Jeremiah 14:7-21; 18:1; Ezekiel 20:9-44; Daniel 4:35; 9:19; Matthew 11:26; Acts 2:23; 4:27-28; Romans 9:19-21; Ephesians 1:5, 9, 11).
2.6.2.14 Providence
We teach that God is the Creator and He provides for His creation. We teach that God is in control over everything that happens in the world and nothing can happen unless God has decreed it to come to pass. In the sense of God’s provision for mankind in general God provides physical life, breath, food, clothing and shelter for both believers and unbelievers (cf. Matthew 5:45; Acts 17:25; 1 Timothy 6:13). In the sense of God’s provision for the elect, God has provided for believers eternal life and salvation from the wrath of God in the perfect life, death and resurrection of the Lord Jesus Christ (cf. 1 Thessalonians 1:10; 5:9-10; 1 John 2:2; 4:10). We teach that God preserves believers and provides assurance of salvation when the suffer through trials (cf. Matthew 24:15-31; 1 Peter 1:6-9; James 1:2-8).
We teach that God is the provider for the natural world as He sustains and feeds all of His creation in their various realms and kinds according to their needs (cf. Genesis 1:1-31; 8:22; Exodus 20:11; Job 12:23-24; 38-40; Psalm 33, 6, 9; 65:9-11; 95:3-5; 104; 107; 135:5; 145:15-16; 146:5-6; 147:15-18; 148:8; Jeremiah 5:22; 10:12-13; 27:5; 31:35; 51:15-16; Jonah 4:6-7; Nahum 1:3; Matthew 6:26-30; Acts 14:17; 17:24; Colossians 1:16).
We teach that God is in control over who receives rain, prosperity, poverty and famine (cf. Amos 4:7; Genesis 41:28-32).
We teach that God is in control over the way and timing of anyone or anything that dies (cf. Matthew 10:29-30; Luke 12:4-7; Hebrews 2:14-15; 9:27; Revelation 1:18).
We teach that God is control over who keeps or loses any hair on their heads and is immanently personalistic in this regard (cf. 2 Kings 2:23-24; Matthew 10:30; Luke 12:4-7).
We teach there are no random events or “accidents” because all events are under God’s sovereignty and providence (cf. Exodus 21:13; Judges 9:53; 1 Kings 22:34; Proverbs 16:33; Jonah 1:7; Acts 1:23-26).
We DO NOT teach that there are “per-chance” encounters – especially between a preacher of the gospel and those who are converted by God through the gospel but instead every event has been predetermined and providentially decreed by God (cf. Acts 16:14; Romans 10:14-15).
We teach that God sustains and preserves the created world and providentially guides the universe toward the goal that God has decreed through God’s active and meticulous governance (cf. Genesis 50:20; Nehemiah 9:6; Colossians 1:17; Hebrews 1:3).
We teach that God controls all activities of the nations and individuals and if anyone has salvation, position, gift or anything it is by the sovereign providence of God alone (cf. Isaiah 45:1-7; Daniel 2:21; John 3:27; Acts 4:27-28; 13:48; 20:8; 1 Corinthians 12:11; Ephesians 4:7).
We DO NOT teach Open-theism.
For all these reasons above, God possesses the divine incommunicable attribute called providence because the providence of God asserts God’s care for the universe, and therefore providence is an incommunicable attribute – for only God can be the provider for all His creation. It is God’s very nature to be in control over all His creation and provide for all His creation. Only God continuously upholds the existence of the universe and only God can preserve the life of His people.
2.6.2.15 Transcendence
We teach that God possesses the divine attribute called transcendence. God’s transcendence means God perfectly transcends all limitation of time, space and matter. Transcendence means that God is eternally outside of time, space and matter and is unable to be changed by any forces within the universe whether that force be visible or invisible. Transcendence is closely related to immutability and holiness because God’s very being is unapproachable moral light (cf. 1 Timothy 6:16; 1 John 1:5).
We DO NOT teach Deism, that is the philosophical position that rejects special revelation as the source to truly know about God and His attributes, but instead asserts that man’s empirical reason and observation of the natural world are exclusively logical, reliable, and sufficient to determine the existence of a Supreme Being as the creator of the universe who is not involved with His creation. Deism rejects belief in the revelation of the word of God. Deism teaches that there is a god who created time and everything but is uninvolved with any moment of time and does not uphold the totality and each moment of the universe by his power. Deism teaches that there is a god that has created the universe but remains apart from it and permits his creation to independently self-administer itself through natural laws. Deism is the position that teaches the universe is self-sustaining and self-acting and that the great architect god has abandoned his creation. Therefore, Deism is heresy because it isolates and redefines transcendence.
We teach that the transcendence of God does not contradict the immanence of God because though God is transcendent to space God is also omnipresent and therefore God is immanent with space. God is perfectly present in every moment of time and its succession of moments and God transcends every moment of time and its succession of moments.
The transcendence of God is closely related to God’s sovereignty because God is above, other than, and distinct from all God has created – for God sovereignly transcends it all.
We teach that God is greater than His creation and completely independent of His creation (cf. Psalm 97:9; 108:5; Isaiah 55:8-9; Ephesians 4:6).
2.6.2.16 Immanence
We teach that God possesses the divine attribute called immanence of God because God is in the world and personally involved with everyone and everything. We teach that this does not two attributes are not contradict God’s attribute called transcendence. To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism. We teach that God is not an abstract deity removed from or uninterested in his creation. We teach that God is personally involved with his creation (e.g. Acts 17:28).
We DO NOT teach Pantheism
Pantheism comes from two Greek words, pan (all) and theism (God) meaning "all is God" or "God is all." It is the belief that all things contain divinity and that God is the sum of all things. Pantheism is the view that God is everything and everyone - and consequently that everyone and everything is God. Pantheism is false teaching because it denies the transcendence of God and redefines the immanence of God.
Pantheism is one of the main doctrines behind many cults and false religions like Hinduism and Buddhism as well as the metaphysical cults, and those who worship nature calling nature “mother,”
Unregenerate mankind studied the created universe which testifies to God’s glory because God is the Creator and unregenerated mankind in their depraved minds twisted and manipulated reality to worship what God has created instead of worshiping God as the Creator, and then they idolatrously called created things god. Instead, they should have looked up at the stars and said, “Wow! Look how the stars testify to God’s invisible attributes and His eternal power and divine nature because God created all of those stars! God is glorious! Let’s honor God and give Him thanks!” (cf. Genesis 1:16; Psalm 8:3; 19:1; Romans 1:19).
Pantheism is a sinful expression of man in his fallen state who idolatrously worships the stars that God had created and refuses to honor God or give Him thanks.
We DO NOT teach Panentheism which is a hybrid fringe off of pantheism.
We DO NOT teach what Lutherans call the ubiquitousness of Christ’s physical body, that is Lutherans teach the omnipresence of Christ physical body in the universe (cf. Ephesians 4:10). Lutherans infer their doctrine of the ubiquitousness of Christ’s physical body into their doctrine called physical consubstantiation in their administering of wine and bread in their view of communion and as such argue that Christ’s physical body is present and express this by the use of the prepositions “in, under and through” the elements.
We teach that the Lord Jesus Christ is physically seated at present in Heaven at the right hand of God the Father (cf. Psalm 110:1; Mark 16:19; Luke 22:69; Acts 2:33; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; 8:1; 10:12; 12:2; 1 Peter 3:22; Revelation 3:21). This secession we teach began at the Lord Jesus Christ’s ascension into heaven after the finished accomplished work of His first advent (cf. Luke 24:51; Acts 1:9, 7:55-56; Revelation 3:21). And we teach that this secession will conclude when the Lord Jesus Christ returns during His second advent (cf. Matthew 16:27; 25:31). However, during the duration of the church age between the first and second advent of the Lord Jesus Christ, His physical body is not omnipresent in the universe in the sense of what Lutherans call the ubiquitousness of Christ’s physical body (cf. Revelation 5:6).
2.6.2.17 Omnipotence
We teach that God possesses the divine attribute called omnipotence and this means that God is all-powerful. The term omnipotence is a compound word with the Latin term omnis meaning “all” together with the Latin term potententem or potentia meaning “power.” Therefore, the etymology of the word omnipotence has the sense to mean “all-power” or “all-powerful.” We teach that the word of God attributes to God the divine attribute of “all-powerful” by reason of one of the divine names of God, namely El Shaddai which has the sense to mean God Almighty (cf. Genesis 17:1).
We teach the divine perfection that belongs only to God called omnipotence means that God is all-powerful to perform anything that is eternally consistent with His nature and the ability to do anything not contradicting all of God’s attributes (cf. Genesis 18:14; Job 42:2; Jeremiah 32:27; Isaiah 40:28; Zechariah 8:6; Matthew 3:9; 19:26; 26:53; Luke 1:37; 18:27; Ephesians 3:20).
We teach that God’s unlimited divine power is inseparably constrained and eternally invested with all His divine perfections and therefore God has the ability to do and accomplish anything in accordance with which it is impossible for God to do anything morally wrong (cf. Genesis 18:25; Numbers 23:19; Titus 1:2; Hebrews 6:18; 1 John 1:5).
God is all-powerful and therefore God possesses power over denial (cf. 2 Timothy 2:13) and God possesses power over temptation (James 1:13).
God’s divine perfection called omnipotence is closely related to God’s divine perfection called immutability because God cannot change (cf. Malachi 3:6; James 1:17).
We teach that God cannot lie.
We teach that God cannot deny Himself.
We teach that God cannot sin.
We teach that God cannot be tempted by evil.
We teach that God cannot change.
We teach that God cannot die.
The question, “therefore, if God is all-powerful does God then have the power to die?” is a nonsensical arrogant and ignorant question that challenges the divine attribute of God called omnipotence. We teach the very fact that God is all-powerful means that death has no power over God and God alone has the power to raise people from the dead (cf. Isaiah 26:19; Hosea 13:14; Luke 20:37; John 3:16; 5:21; 11:25-26; 11:43-44; 14:19; Romans 4:17; 8:11; 8:38-39; 1 Corinthians 1:18; 15:26; 15:54-55; 2 Corinthians 1:9; 1 Thessalonians 4:14-17; Hebrews 2:4; 2:14-15; 11:19; Revelation 1:18; 20:6; 20:14).
We teach that God powerfully performs miracles but not nonsense. There is no limit to God’s power. But questions like “If God is all-powerful does that mean that God can create a rock that is too heavy for Him to lift?” are nonsense questions and come from a sinful presupposition to doubt the omnipotence of God. Fallen man’s sinful expressions to try and place God under the scrutiny of questions that raise doubt about His existence, divine nature and eternal power are powerless to deny the omnipotence of God and ultimately lead to divine judgement (cf. Romans 1:18-32). Such doubtful questions set no limitation upon God’s omnipotence because God’s omnipotence is in harmony with all of God’s perfections and God is able to perform whatsoever God wills. We teach that God does not will to be nonsensical or self-contradictory.
We teach that God’s perfection called omnipotence is closely related to God’s perfection as the Creator because God’s power was revealed and displayed at creation (cf. Genesis 1-2; Psalm 8; Isaiah 42:5; 44:24; 45:12, 18; 48:13; Zechariah 12:1; Romans 1:20).
The book of Psalms teaches that God is omnipotent (cf. Psalm 8; 18; 19; 24; 29; 33; 104).
We teach that God is all-powerful to providential uphold the universe by the word of His power (cf. Hebrews 1:3).
We teach that only God has the power in the finished work of the Lord Jesus Christ to save sinners from the wrath of God and this is the power that raised Christ from the dead (cf. Romans 1:16; 8:11).
We teach that God has power and authority over everyone and everything either invisible or visible (cf. Matthew 8:29; 10:28).
In 1 Timothy 6:13-16 Paul gave an example how God’s perfection of being all-powerful is eternally invested with God’s other perfections (e.g. sovereignty, majesty, incorruptibility, transcendence, holiness, incorporeality and eternality) when he wrote:
“I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, which He will bring about at the proper time—He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.”
The Greek term δυνάστης dunastés that Paul used in verse 15 which is translated into English as “sovereign” has its origin etymologically from the Greek term δύναμαι dunamai which has the sense to mean ability and power. Therefore, the phrase “alone Sovereign” (in Greek: μόνος Δυνάστης) shows how closely related God’s divine perfection called sovereignty is to God’s divine perfection called omnipotence (i.e. all-powerful) as well as the fact that the divine perfection called omnipotence is an incommunicable attribute that alone belongs to God.
In conclusion, we teach that the divine perfection called omnipotence belongs to God and to God alone (cf. Psalm 62:11; 96:7; Revelation 4:11; 5:12; 7:12; 19:1).
2.6.2.18 Omnipresence
We teach that God possesses the divine attribute called omnipresence and this means that God is all-present in every place of space and every point of time with His entire Being. The divine perfection called infinity is closely related to the divine perfection called transcendence. The divine perfection called omnipresence is closely related to the divine perfection called immanence. Correspondingly, we teach that omnipresence is in harmony with all of God’s perfections.
We teach that God is all-present with and in space and time
We DO NOT teach the God is of space and time.
We teach that God is all-present and fills all of heaven and earth and nothing is hidden from God’s omnipresence (Deuteronomy 26:15; 2 Samuel 22:7; 1 Kings 8:32; Psalm 11:4; 33:13; 115:3; 139:7-18; Isaiah 63:15; Jeremiah 23:23-24; Matthew 5:34; 6:9; John 14:2; Acts 17:27-28; Ephesians 1:20; Revelation 1:4).
We teach that no one invisible or visible can hide or escape the presence of God (cf. Hebrews 4:13).
We teach that God during the time of the Mosaic Covenant was ever present dwelling in the midst of His people Israel (cf. Exodus 19:6; 20:24; 25:8; 40:34-35Deuteronomy 12:11; Judges 11:24; 1 Samuel 4:4; 26:19; 2 Samuel 6:2; 1 Kings 8:10-11; 2 Kings 19:15).
We teach that God during the time of the church age was and is ever present with His people because God indwells the church both corporately and individually (cf. John 14:23; Romans 8:9-11; 1 Corinthians 6:19; Ephesians 2:21; 3:17).
We teach that God is and will be ever present with Israel and this will be obvious too all when God restores the nation of Israel to repentance and faith in the Lord Jesus Christ (cf. Jeremiah 32:36-44; Romans 11).
We teach that God is the ever-present help and close to His people in all generations (cf. Psalm 11:7; 46; 51:19; 119:90; Isaiah 57:15).
We teach that the omnipresence of God does not contradict the fact that God transcends time space and matter. We teach that time, space and matter are all spheres that God has created and therefore time space and matter are not part of God.
We teach that God is not limited or bound to one place at one time nor are God perfections separated in such a way that only one part or some parts of God is in each place. Instead, we teach that there is no place where God is not and in every place all of who God is, is indeed present there.
We teach that the eternal separation of the unbelieving from God in the sense of the final judgment of the second death in the lake of fire is eternal bodily torment but that does not mean that unbelievers are eternally separated from the presence of God (cf. Psalm 139:8; Proverbs 15:11; Matthew 10:28; Romans 2:6-8). Instead, eternal separation of the godless from God means that unbelievers are eternally separated from the salvific benefits of reconciliation to God and eternal life in Christ Jesus (cf. 2 Thessalonians 1:9). We teach that God’s presence is everywhere and unbelievers will for all eternity suffer God’s fury and wrath in the lake of fire personally paying God back for their sins (Matthew 10:28; Romans 2:6-8; Revelation 20:11-15; 21:8).
In conclusion, we teach that God is fully in every place.
2.6.2.19 Omniscience
We teach that God possesses the divine attribute called omniscience and this means that God independently knows Himself and everyone and everything in one eternal way. We teach that the nature of God’s knowledge is perfect (cf. 1 Samuel 2:3) and the extent of His knowledge is infinite and unsearchable (cf. Psalm 147:5; Romans 11:33-34).
The term omniscience is a compound word with the Latin term omnis meaning “all” together with the Latin term scientia meaning “knowledge.” Therefore, the etymology of the word omniscience has the sense to mean “all-knowledge” or “all knowing.”
We teach that God knows everything there is to be known about everyone and everything visible and invisible (cf. 2 Chronicles 16:9; Psalm 139; Proverbs 15:3; Isaiah 40:13; Matthew 10:30; Hebrews 4:13; Romans 11:34; Ephesians 3:14; 1 John 3:20).
We teach that God knows every single thought that everyone has ever had, are currently having or will have in the future (cf. 1 Kings 8:39; Psalm 7:9; 139:2; Proverbs 15:11; Jeremiah 11:20; 17:9-10; 20:12; Ezekiel 11:5; Luke 16:15; Romans 8:27; 1 Corinthians 3:20; 1 Thessalonians 2:4; 1 John 3:20).
We teach that God knows individuals before they are conceived (cf. Psalm 139:13-16; Jeremiah 1:5; Romans 8:28-30; 9:11; Revelation 13:8; 17:8).
We teach that only God knows everything about the future (cf. Isaiah 41:22-26; 42:8-9; 43:9-12; 44:6-8; 46:10; Matthew 24:36; Acts 1:7).
We teach that God knows the number of days of each individual, the amount of hair on every individual’s head, the number of the stars in the universe, the exact number of grains of sand on planet earth and the places people have traveled as well as the geographical boundaries that has been decreed for each individual person who has ever lived or will ever live (cf. Genesis 22:17; Job 14:5; Psalm 31:15; 39:4-5; 139:7-16; Jeremiah 23:23-25; Luke 12:7; Acts 17:26; Hebrews 9:27; 11:12; Revelation 7:9).
We teach that God’s knowledge is eternal (cf. Romans 8:29; 1 Corinthians 2:7; Ephesians 1:4-5; 2 Timothy 1:9).
We teach that God never learns information, in other words God’s knowledge never increases because God knows everything in one eternally perfect way. God is not dependent on anyone or anything outside Himself for information (cf. Isaiah 40:13; Romans 11:34). When God asks questions of people in Scripture God does not need information but is asking a question rhetorically for the recipient of the question to solicit a self-conscious self-evaluation (e.g. Genesis 3:13; Judges 2:2).
We teach that God’s foreknowledge and God’s wisdom are inseparable, and God always knows and acts perfectly to accomplish His goals in creation and redemption to display all His perfections for His glory (cf. Deuteronomy 4:6-8; Job 9:4; 12:13-17; chps. 37-38; Psalm 19:1-7; 104:1-34; Proverbs 8:22-31; Isaiah 40:28; Jeremiah 10:12; Romans 11:33; 16:27; 1 Corinthians 2:6-13; Ephesians 3:10-11; 1 Timothy 1:17; Jude 25; Revelation 5:12; 7:12).
In conclusion, we teach that God has all knowledge and all knowledge is a means to one “end”, and that “end” is God’s own glory which never ends.
2.6.2.20 Omnibenevolence
We teach that God is absolute in goodness.
We teach that God is all good in His very nature (cf. Psalm 119:68; Mark 10:18; Luke 18:19).
We teach that God is the objective summation of all good.
We teach that God is the source of all good.
We teach the divine incommunicable attribute of God called omnibenevolence is eternally invested with the divine incommunicable attribute of God called eternality because God is eternally good (cf. Psalm 52:1). We teach that God’s goodness is inseparably constrained to God’s self-existence, eternal nature and attribute called Creator. Therefore, God is eternally good before anything was created. Therefore, the goodness of God was on display in the creation of the universe and everyone and everything in it originally because God is good in giving being and existence to everyone and everything.
We teach that everything God does is good (cf. Genesis 1:4, 10, 12, 18, 21, 25, 31).
We teach that God’s benevolence is infinite and unlimited.
We teach that God is the objective standard of good.
We teach that only God is good (cf. Matthew 5:48; 19:17; Mark 10:18; Luke 18:19).
The term omnibenevolence is a three-word compound with the Latin terms omnis meaning “all” together with the Latin term bene meaning "good" and volens the Latin term for "willing." Therefore, the etymology of the word omnibenevolence has the sense to mean “all-good-willing.”
We teach that there can be nothing added to God’s goodness to make it better, for God is omnibenevolent.
We teach that God’s decrees, creation and laws cannot be anyway but good.
We teach that God is all-good-willing towards His creatures (cf. Psalm 145:9-16), yet God hates that which has been added to or taken away from His work and His word (cf. Proverbs 6:16-19; 30:5-6). Sin is such an addition to or subtraction away from the work of God (cf. Genesis 3:2-5). Therefore, God hates sin because sin is lawlessness (cf. 1 John 3:4; see Habakkuk 1:13). There is judgement for those who continue to live in sin without repentance (cf. Psalm 5:4-5; 7:11-12; 145:20). We teach that the Law is from God, therefore the Law is good because everything God does is good (cf. Romans 7:7-12; see 3:31; 1 Timothy 1:8).
We teach that the divine perfection of God called omnibenevolence does not contradict God’s perfections called omnipotence and omniscience as consequence of the problem of evil. Merely because evil is in the world does not confound, disprove or nullify any of God’s incommunicable attributes.
We teach that sin has infiltrated, obstructed and impeded God’s good creation but not God. Sin is an addition – that is, something that has been added to God’s good creation. But sin did not come from God (cf. James 1:13-15; 1 John 1:5; 3:5). Instead, the origin of sin began from the volition of God’s creatures when in their original fall they chose to disbelieve, dishonor, redirect, reject and replace the word of God because they willed to have a universe without the omnibenevolent God (cf. Genesis 3:1-7; Isaiah 14:12-15; Ezekiel 28:11-19); 1 John 3:8). The problem of evil has already been solved because of the omnibenevolence of God, that is, through the death of Christ and His resurrection from the dead, God has already judged sin and given it a death sentence. God will ultimately carry out that sentence at the end of time when the first things pass away (cf. Genesis 3:15; Psalm 110:1; 1 Corinthians 15:20-28, 55-56; Hebrews 1:3; 7:27; 10:12; Revelation 20:7-15; 21:1-8).
Yet, despite the original fall of man, God is still omnibenevolent to mankind in a general sense by providing food, clothing and shelter to all men both good and bad (cf. Genesis 3:19; Matthew 5:45; Acts 14:17; also see Psalm 145:7-16; see the entire book of Ecclesiastes).
Also, God is good to the marine, firmament and terrestrial animals sustaining their various created kinds providing for them food (cf. Job 38:41; Psalm 104:21; Matthew 6:26).
The word of God calls all creatures to praise God for His omnibenevolence (cf. 1 Chronicles 16:34; 2 Chronicles 5:13; Psalm 106:1; 107:1-31; 118:1; 136:1; Jeremiah 33:11; see. Revelation 5:13).
We teach that God proves and displays His omnibenevolence to those who trust in Christ to be saved from the wrath of God in that God causes all things for good to the benefit of the believer, that is the person who trusts God in Christ Jesus and loves God in Christ Jesus (cf. Psalm 145:20; Romans 8:28; James 1:16-18).
The word of God testifies to the goodness of God and points sinners to repent of their sin and trust God in Christ and therefore taste and see that the LORD is good (cf. Psalm 34:8-14).
We teach that the omnibenevolence of God reveals the perfection of God’s nature and essence.
We teach that believers in the Lord Jesus Christ live their lives in eulogy to God, that is always expressing a “good word” blessing the God and Father of the Lord Jesus Christ for all that God has done for the elect and we bless God now for His goodness and forever into all eternity (cf. Ephesians 1:3-14).
2.6.2.21 Grace
We teach the grace of God is the incommunicable perfection of God that perfectly extends undeserved favor to sinners who cannot merit it. We teach that only God can forgive the sins of anyone under the sentence of God’s condemnation and God forgives sin apart from any consideration of the merit of sinner. It is only by faith in the only sacrifice for sin that God has provided – that is, the vicarious satisfactory penal-substitutionary death of Christ for the forgiveness of sins and His bodily resurrection from the dead. (2 Corinthians 8:9; Ephesians 2:4-10).
In Exodus 34:5-7, graciousness is part of the Name of God, e.g. "Yahweh, Yahweh, God merciful and gracious. . ." (Exodus 34:6b). The description of God in this text reveals the merciful attributes of God’s grace namely, “. . . slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” This text revealed how God’s perfections are perfected and graciously invested together.
We teach that the objects of God’s grace are those God have chosen to save (e.g. Genesis 6:8).
We teach that God is by nature gracious and compassionate – the God who forgives sin because God has free unmerited favor that God extends toward sinners saving them from the wrath of God because of the finished work of the Lord Jesus Christ (cf. Exodus 34:6; 2 Chronicles 30:9; Nehemiah 9:17; Psalm 86:15; 103:8; 111:4; 116:5; Job 4:2; Joel 2:13; Zechariah 12:10; John 1:14, 16-18; Romans 3:24; 5:15; 6:23; Ephesians chapters 1-2; 2 Thessalonians 2:16; Titus 3:5-7; 1 Peter 5:10).
We teach that God is by nature compassionate, slow to anger, abounding in steadfast love and relenting from disaster (cf. Jonah 2:9; 4:2).
We teach that the grace of God cannot be earned. God’s grace is unmerited for God’s grace is free and will not accept or allow for the merits of anyone other than the perfect merits of Christ the God-man who perfectly and fully manifested the grace of God in the flesh (cf. John 1:14, 16-18; Romans 4:4, 16; 6:14, 23; 11:5-6; Galatians 5:3-4; Ephesians 2:4-10; 1 Peter 1:13).
2.6.2.22 Wrath (Anger) (draft still in progress)
We teach that the divine incommunicable attribute called wrath belongs only to God, because the Scriptures teach that vengeance belongs to God and only God is wrathful in the perfect way (cf. Deuteronomy 32:35, 39-41; Psalm 94:1; Proverbs 20:22; 24:17-18, 29; Romans 12:19; 1 Thessalonians 4:6; Hebrews 10:30-31).
The wrath of God has intrinsically the ultimate authority, holiness and accountability that only belongs to God as the Creator and judge of everyone and everything in the universe (cf. Isaiah 1:31; 5:16; 66:24; Psalm 2; 7:11-12; 24:1; Romans 2:5-11; Revelation 20:11-15).
We teach that God hates all sin, and because God hates all sin, God’s anger burns against the sinner (Isaiah 1:31; 66:24; Psalm 7:11-12).
As a NT church, after the apostolic age, during the church-age, we make no apology for the wrath of God.
We teach that God’s wrath is consistent with God’s goodness.
We teach that God’s perfection called wrath is inseparably constrained to God’s perfection called goodness.
[1] We agree with the Westminster Larger Catechism question and answer # 1 which reads, “Question: What is the chief and highest end of man? Answer: Man’s chief and highest end is to glorify God, and fully enjoy Him forever.” On the other hand, we disagree with John Piper who has changed the Westminster standards with his heretical doctrine called “Christian hedonism” when he wrote, “God is most glorified in us when we are most satisfied in Him” and “the chief end of man is to glorify God by enjoying Him forever.” John Piper, Desiring God Meditations of a Christian Hedonist (Colorado Springs: Multnomah Books, 2011), 10, 18.
[2] This term kairomorphim is coined by this document and is as an argument putting together two already existing Greek words to describe an already existing concept of where eternity meets time concerning its phenomenology. For instance, Kairos καιρός is the Greek word for appointed time; opportune moment; or the supreme moment and this Greek word καιρός is used here to demonstrate how eternity impacts events that occur in time under the metaphor called morphism (e.g. SIM. anthropomorphism).
[3] John Piper publicly said in a question and answer during a 2004 conference that “God broke the second commandment” with Jesus in the incarnation and opened the door for man to do the same, www.disntr.com, February 13, 2020, https://disntr.com/2020/02/13/john-piper-said-god-broke-the-second-commandment-with-jesus-in-the-incarnation/ (accessed 10 November 2022).
[4] There are supralapsarians that teach God is the author of sin, in as far as He created sin for the purpose to display His glory through His attribute of wrath. One particular supralapsarian argued that God is the author of sin when he wrote, “What I’ll do is create something worthy of my wrath, something on which I can exhibit the glory of my wrath . . . I am not accusing God of sinning; I am suggesting that he created sin . . . It was God’s desire to make his wrath known. He needed, then, something on which to be wrathful. He needed to have sinful creatures (R.C. Sproul Jr., Almighty Over All; Understanding the Sovereignty of God [Grand Rapids: Baker Books, 1999], 52-7).” It is blasphemous to suggest that God created sin. There are many supralapsarians that argue that their system does not suggest that God is the author of sin. On the other hand, it makes sense why supralapsarians try to argue that their system does not suggest that God is the author of sin because (1) they know that to suggest that God is the author of sin is blasphemous and (2) they have already compartmentalized God’s attributes so they compartmentalize doctrine and claim that theodicy is not interconnected to the lapsarian debate. However, supralapsarianism when taken to its logical conclusion is accurately represented by R.C. Sproul’s blasphemous remarks. On the other hand, we agree with the Westminster standards which teach, “God, from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established” WCOF Chapter 3; Article I.
[5] We teach the origin of sin in the human race is recorded in Genesis 3. The spiritual serpent used the physical serpent to tempt Eve to eat from the tree of the knowledge of good and evil that God had commanded Adam not to eat from (cf. Gen 3:1-7). The serpent succeeded in deceiving the woman (2 Cor 11:3; 1 Tim 2:14). She ate the fruit, gave it to her husband with her, he ate and that was the first sin. The first Adam was our representative (Vicar-federal headship) in the Garden and because of Adam’s sin, God judged the entire human race by imputing Adam’s sin to the entire scope of humanity. To impute means to charge or credit to one’s account. Imputing sin is not the same as being the author of sin. Original sin was credited to every single person’s account who has ever lived on this earth except the Lord Jesus Christ. Jesus Christ is the One who was to come, namely the Seed of the woman (Gen 3:15), born of a virgin and conceived by the God the Holy Spirit, and the Second Adam (Rom 5:15c-e, 16c, 17c-d, 18b, 19b, 20c, 21c). Also, Adam was the seminal head of the entire scope of humanity. This means that Adam, being the first man, contained the entire human race in his loins or semen. Therefore, sin is very much a part of man’s status and nature (Gen 3; 6:5; 1 Kgs 8:46; 2 Chron 6:36; Ps 51:5; 58:3; Prov 20:9; Ecc 7:20; Jer 17:9; Jn 2:25; Rom 3:9-12; 23; 5:12-15b, 16a-b, 17a-b, 18a, 19a; Eph 2:1).
[6] We reject acatalepsy philosophy which isolated God’s attribute of mystery to the neglect of the other attributes of God and argued that the foundation of theology is mystery and therefore nothing can be actually certain because of the impossibility of comprehending or conceiving certain theology outside of mystery. Karl Barth triaged God’s attribute of mystery as the primary and paramount attribute of God and only through this attribute of God can man understand special revelation when he wrote, “If we know God in love and fear and therefore in obedience, it will necessarily mean we give Him the glory and therefore confess that He remains a mystery to us and that we know Him with clarity and certainty in His very mystery and not otherwise . . . . The fact that we admit to ourselves that He remains a mystery to us is the criterion by which we know that we are among those to whom He has made Himself clear and certain. . . . To deny or not to know, or to cease to know the mystery in which God exists for us, is to deny , or not know, or cease to know the clarity and certainty of the revelation of His existence for us” Karl Barth, Church Dogmatics; Volume 2; the Doctrine of God Part 1 (Edinburgh: T&T Clark LTD, 1957), 41-2. For a critique on Barth’s view of Scripture See: https://bcri.wordpress.com/2016/01/25/karl-barth-the-authority-of-scripture/