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Marc Roby: We are resuming our study of systematic theology today with a special Christmas message based on God’s communicable attribute of love, which we saw last time can be considered an aspect of his goodness.

But before we begin I want to let our listeners know that we also have a Christmas present to offer to you. If you go to our website, whatdoesthewordsay.org, you can request a free copy of the book Rediscovering the True Meaning of Christmas, by Rev. P.G. Mathew. It is filled with great encouragement and hope for the people of God. This book will be available for free from now until the end of the month.

Dr. Spencer, we ended last time by introducing the context for what may be the most famous verse in the Bible, John 3:16, which says, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” [1]

Dr. Spencer: Yes, we did start looking at that, and I pointed out that the first word in that verse is often ignored. That first word “for” tells us that this verse is providing some explanation for the verses that preceded it. In this case, Christ had been telling Nicodemus that a person has to be born again to enter the kingdom of heaven and concluded, in Verses 14 and 15, by saying, “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life.” So, John 3:16 is explaining these verses.

In his commentary on John’s gospel, Mark Johnston writes this about John 3:16, “Why did the sinless Son of God have to suffer in such a way? John supplies the answer, and his answer is more staggering even than the brutalities of the cross. In what must be the best known words of Scripture, John says, ‘For God so loved the world…’”.[2]

Marc Roby: That statement is, as he put it, staggering. But Verse 14 mentions Moses lifting up the snake in the desert, and I suspect many of our listeners may not know that bit of history.

Dr. Spencer: You’re probably right. Jesus was speaking to Nicodemus, who was a religious leader in Jerusalem, so he knew that Nicodemus would be familiar with the history, but we should give the background for those of our listeners who don’t remember.

Marc Roby: Alright, well let me begin. Jesus’ mention of the snake in the desert refers back to events that took place during the 40 years the Israelites wandered in the desert after God had miraculously delivered them from slavery in Egypt. We read in Numbers 21:4-6 that “They traveled from Mount Hor along the route to the Red Sea, to go around Edom. But the people grew impatient on the way; they spoke against God and against Moses, and said, ‘Why have you brought us up out of Egypt to die in the desert? There is no bread! There is no water! And we detest this miserable food!’ Then the LORD sent venomous snakes among them; they bit the people and many Israelites died.”

Dr. Spencer: And we see, as always, that sin brings trouble. And their sin was great. God had delivered them from slavery, was providing food daily in the desert and had previously provided water miraculously, so they had no good reason to doubt that he could do so again. Nevertheless, they weren’t satisfied with God’s provisions and grumbled against God and his representative, Moses.

Marc Roby: I fear that we too often think we somehow deserve more and fail to appreciate God’s blessings as well.

Dr. Spencer: I’m sure you’re right about that. But the people got one very important thing right; they properly understood that these snakes were sent by God as judgment against them for their sin. So, in Verse 7 we read, “The people came to Moses and said, ‘We sinned when we spoke against the LORD and against you. Pray that the LORD will take the snakes away from us.’ So Moses prayed for the people.”

And God was very gracious to them, although he didn’t simply take the snakes away. It is often the case that God does not take our troubles away, but he gives us grace to bear up under them and uses them to discipline, purify and strengthen us.

Marc Roby: The Bible often uses the metaphor of gold being refined by fire.

Dr. Spencer: And no one likes the fire of troubles, but even the secular world has an expression that admits the truth, there is no gain without pain.

Marc Roby: An unpopular truth.

Dr. Spencer: So it is. Numbers 21 goes on to tell us, in Verses 8-9 “The LORD said to Moses, ‘Make a snake and put it up on a pole; anyone who is bitten can look at it and live.’ So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, he lived.”

Marc Roby: That is a great display of God’s mercy to his people.

Dr. Spencer: It most definitely is. But we must recognize that there certainly wasn’t any magical power attached to the bronze snake itself, this was just God’s way of making the people realize that they had sinned and pointing them to the fact that they needed to look to him for forgiveness and healing.

Marc Roby: And yet, even though there wasn’t any power in the bronze snake itself, it is interesting to note that it later became a snare to the Israelites. Sometime in the late eighth century before Christ, during the reign of the godly King Hezekiah, we read in 2 Kings 18:4 that Hezekiah “removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called Nehushtan.)”

Dr. Spencer: It is a manifestation of man’s sinful nature that he seems to constantly be looking for a God that can be manipulated. We want some simple ceremony, or something we can do that is supposed to obligate God to bless us with a particular response. In other words, we want a vending machine god; you put in your 1-minute prayer, or you perform a particular religious ceremony and he is obligated to bless you in some way. But God will not be manipulated by us. He does offer unimaginable mercy and blessings, but we must be conscious of the Creator/creature distinction. God makes the rules, not us.

The original purpose of the bronze snake was to cause the people to see their sin and their need for God. The snake itself was only a symbol. And God was gracious in not simply removing the snakes from the people. Had he done that, it would have been much easier for the people to forget that God delivered them from this pain.

Marc Roby: We are all too quick to forget God’s mercies. It is also important to note that the snake was a type of Christ, meaning that it was a symbol that pointed to Christ in some way. We talked about typology like this in Session 44.

Dr. Spencer: Yes, we did. And this is one of the clearest examples of typology in the Bible. Jesus himself tells us that this event in the desert pointed to his sacrifice on the cross in the verses we’ve been examining. Remember that John 3:14-15 say, “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life”. And then, immediately after those verses, we read John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”

Marc Roby: And we now have the necessary background to understand that verse correctly.

Dr. Spencer: Yes, we do. This is the gospel message, the good news. This is the real reason for celebrating Christmas. The birth of Jesus Christ is an amazing event, but the reason God sent his eternal Son into the world to be born of a poor virgin in the backwater town of Bethlehem was so that he could live a sinless life and then willingly go to the cross, bearing the wrath of God and dying to pay for the sins of everyone who will believe in him. As Jesus himself said in contemplating his crucifixion, in John 12:27, “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.”

Marc Roby: That is incredible. Christ’s willingness to die, and to endure the wrath of God in our stead, that’s something I will never understand, but for which I am eternally grateful.

Dr. Spencer: Christ’s love is impossible to fathom. And John 3:16 gives us the reason that God gave his one and only Son, it was because he, meaning the Father, “so loved the world”. It was the love of the Father that necessitated Jesus humbling himself and becoming incarnate, and then giving his life as an atoning sacrifice for our sins.

Marc Roby: Modern people don’t like this idea of God requiring a sacrifice.

Dr. Spencer: No, they don’t. But God is just and holy and cannot simply forgive sin by winking at it. His eternally perfect justice requires that sin be paid for, and that requires a sacrifice. There is an important word in John 3:14 that it is easy to overlook. The verse says that “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up”. That word must is critically important. It is the Greek word δεῖ (dei), and it means that it was necessary for this to be done. There was no other option. It was a divine necessity to satisfy God’s justice.

Marc Roby: Yes, Paul tells us about this divine necessity in Romans 3:25 and 26. He wrote that “God presented him [speaking of Christ,] as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.”

Dr. Spencer: That is the best verse to demonstrate this necessity. In order to be just, in other words to fill the demands of his own eternally perfect justice, and yet to justify those who have faith in Jesus, which here refers to a legal judgment that they are ‘not guilty’, it was necessary that Jesus Christ be presented as a sacrifice of atonement. The Greek word translated here as “sacrifice of atonement” is ἱλαστήριον (hilastērion), which means propitiation. As John Murray explains, “Propitiation presupposes the wrath and displeasure of God, and the purpose of propitiation is the removal of this displeasure.”[3]

Marc Roby: People also don’t like the idea that God is justifiably displeased with us and wrathful toward us.

Dr. Spencer: No, they don’t. This is the bad news that we must acknowledge before we can receive the good news of the gospel. We are sinners and cannot save ourselves. God is justifiably angry with us and we are, therefore, subject to his wrath. When people reject this bad news, they unwittingly reject the good news of salvation through faith in Jesus Christ along with it.

Marc Roby: Most people seem to think that God should simply forgive our sins without anyone being punished.

Dr. Spencer: That does seem to be the case. But P.G. Mathew explained the biblical idea of justification as presented in Romans 3, he wrote, “Justification is not amnesty, which is pardon without principle. It is not seeing bad people as good people. Justification is based on God’s justice demonstrated in the life and death of Christ. The wrath of God against elect sinners was poured out on God’s innocent Son, the spotless Lamb of God. Without the cross, the justification of the unjust would be unjustified, immoral, and impossible.”[4]

Marc Roby: Of course, we don’t like to admit that we are wretched sinners.

Dr. Spencer: Yes, that is a serious problem. Our society tells us from the cradle on up that people are all basically good at heart. But that is a lie, which even a quick glance at the morning newspaper will confirm. That lie leads to people thinking of Jesus as just a good moral teacher. Christmas then becomes a time to celebrate the birth of this good moral teacher who gave us an example of a humble life. But that is not what the Bible tells us. It is not the truth. The truth is, as Paul wrote in Romans 3:23, that “all have sinned and fall short of the glory of God” and as he wrote in Romans 1:18, “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men”. And because of these facts, we need a sacrifice of atonement.

Marc Roby: And Jesus Christ is that sacrifice of atonement.

Dr. Spencer: Yes, he is. But I think people sometimes view God the Father as this mean and angry God of wrath and then they picture Jesus as kind and gentle person and think that he comes along and cajoles the Father, perhaps even somewhat against the Father’s will, to not destroy his people. But that picture is completely and totally unbiblical. The Bible makes it clear that it is the love of the Father that is the ultimate cause of our salvation. It is the Father who gives his Son, so it is the Father that is referred to when John 3:16 says that “God so loved the world”.

Marc Roby: Now that is an amazing fact. That God would love rebellious sinners. And, of course, it is not just the Father, Jesus also loves us. In fact, he told us in John 15:13 that “Greater love has no one than this, that he lay down his life for his friends.”

Dr. Spencer: You’re right. And Romans 5:5 tells us that “God has poured out his love into our hearts by the Holy Spirit, whom he has given us.” So we conclude from this verse and the unity of the godhead that the Holy Spirit also loves us. We also know that it is the particular work of the Holy Spirit to apply to us the redemption which God the Father planned and God the Son accomplished on the cross. All three persons of the godhead are involved in our salvation.

Marc Roby: Now, when we celebrate Christmas we properly focus on Jesus Christ as our Redeemer, but we also need to remember the triune nature of God.

Dr. Spencer: That’s true. But let me go back to the verse you read from John 15 and put it in context. In Verses 12 through 14 Jesus tells us, “My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends. You are my friends if you do what I command.”

I want us to note that we can’t think of Jesus Christ as a helpless baby in a manger, or just as a dying Savior on the cross. We need to remember that Jesus Christ is the Lord of the universe and he commands us to love each other as he has loved us.

Marc Roby: That’s an impossibly tall order.

Dr. Spencer: It is impossible for us in this life because we still have the vestiges of our sinful nature with us. But that is the standard to which we are to aspire. And notice that Christ said we are his friends if we do what he commands. Obedience is not optional. Our obedience does not earn our salvation in any way, but it is necessary to prove that we do, in fact, belong to Jesus.

Marc Roby: It’s a good thing that our obedience doesn’t earn our salvation, because our obedience is never perfect in this life.

Dr. Spencer: Which is why the great theologian Charles Hodge wrote that “As portrayed in Scripture, the inward life of the people of God to the end of their course in this world, is a repetition of conversion. It is a continued turning unto God; a constant renewal of confession, repentance, and faith; a dying unto sin, and living unto righteousness.”[5]

In other words, we don’t just confess and repent once, professing faith in Christ and then go on living the same old way. If we have been born again, we see our sin more and more clearly as time goes on and we see even more than before those things we need to repent of, and our need for faith, and we strive to put our sin to death and live righteous lives that please God.

Marc Roby: Just like the Israelites in the desert would see their need for God when they were bitten by a snake, and then they would then acknowledge that need by looking to the bronze snake on the pole.

Dr. Spencer: Exactly. That look demonstrated their confession, repentance and faith in God to heal them. And notice that when God brings trouble into our lives it is a great mercy if it causes us to see our need for God more clearly.

Marc Roby: And then, if we turn to him in repentance and faith, he shows us even greater mercy by forgiving our sin.

Dr. Spencer: And he does all of that on the basis of Christ’s atoning sacrifice on the cross. God is loving and merciful, but he is also just and holy. Our sins must be paid for; either by us, or by Christ. Most people focus on giving and receiving gifts at Christmas, but the real meaning is that God has offered to us the greatest gift that can ever be given to anyone, the gift of salvation. But we must see our need for it. If we think that our good works, or even our faith, will save us, we are as lost as Nicodemus was before Christ explained to him that he, and we, must be born again.

We need to receive the bad news that our hearts are “deceitful above all things and beyond cure” as the prophet Jeremiah wrote in Jeremiah 17:9. If we acknowledge that fact, repent and turn to Jesus Christ, trust in him alone as our Savior and obey him as our Lord, then God, in his rich mercy, will adopt us as his sons and daughters and bring us into his glorious presence for all eternity. That is the Christmas gift that God offers to us. And it’s my prayer that God will grant that gift to everyone who listens to this message.

Marc Roby: I join with you in that prayer. And that concludes this week’s podcast. As always, we encourage our listeners to email their questions or comments to info@whatdoesthewordsay.org. We’d love to hear from you.

 

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Mark Johnston, Let’s Study John, The Banner of Truth Trust, 2003, pg. 50

[3] John Murray, Redemption Accomplished and Applied, Wm. B. Eerdmans Publishing Co., 1955, pg. 30

[4] P.G. Mathew, Romans: The Gospel Freedom (Volume 1), Grace and Glory Ministries, pg. 130

[5] Charles Hodge, Systematic Theology, Vol. III, Eerdmans, 1997, pg. 247

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Marc Roby: Well, Dr. Spencer, I’m excited about today’s session because we are ready to begin studying systematic theology proper.

Dr. Spencer: I’m excited as well. We’ve gone nearly a year now and have covered a lot of material as background and motivation. We first talked about why people should be interested in what the Word of God says and gave a summary of the Bible’s teaching. We then noted that the Bible claims to be the infallible Word of God and spent quite a bit of time on extra-biblical evidence that corroborates the Bible’s claim. We also discussed the nature of true saving faith to make it clear that our faith does not depend on the extra-biblical evidence. We then moved on to discuss the doctrine of the Word of God. We did that because even though it is true that God reveals himself in nature, that revelation is not sufficient for a saving knowledge of Jesus Christ.

Marc Roby: And so God graciously gave us special revelation in his Word.

Dr. Spencer: And we showed that the Word of God is sufficient, necessary, authoritative and clear in its teaching. It is sufficient and necessary for salvation. It is our ultimate and absolute authority in life, and the basic message is clear to anyone who takes the time to explore what it says. We also went on to discuss delegated authority in the home, state and church. And, most recently, we covered the infallibility of the Bible and the science of hermeneutics, which allows us to interpret it correctly.

Marc Roby: We also gave a couple of examples of really bad theology, which is common in the world today, as evidence for why it is so important for us to read the Word with great care.

Dr. Spencer: The time we’re living in makes me think of what the prophet Amos said. In Amos 8:11 God told his people that “The days are coming, … when I will send a famine through the land— not a famine of food or a thirst for water, but a famine of hearing the words of the LORD.” [1]

In our day we are swimming in a sea of heretical views of Christianity – so it isn’t like dying of thirst because of having no water at all, but of having no fresh water! It’s more like dying of thirst while surrounded by salt water! We need to know what the Word of God really says so that we can have the pure, fresh water of the Word of God to assuage our thirst for truth.

Marc Roby: That’s a good metaphor. So, now that we are ready to dive into systematic theology, where do you want to begin?

Dr. Spencer: We are going to follow, somewhat loosely at times, a well-established outline in reformed theology. It covers what are called the six loci of theology. A locus is a central point or focus of something, so the six loci are the six main headings under which we can organize all of systematic theology. Those six loci are: 1) Theology proper, which means the study of God; 2) Anthropology, which means the study of man; 3) Christology, which means the study of Jesus Christ the Redeemer; 4) Soteriology, which means the study of salvation; in other words, how sinful men can be saved; 5) Ecclesiology, which means the study of the church; and 6) Eschatology, which means the study of last things; in other words, of the final eternal state of everything.

Marc Roby: I might add that some theologians would add the doctrine of Scripture, which we have already covered, as another locus, rather than as background.

Dr. Spencer: I’m not surprised that you would mention that since one of your favorites, John Frame, is an example of a theologian who would do so.[2] If we include the doctrine of the Word of God as a locus, then it would be first and we would have seven loci. In that case, we could say that we are done with the first of the seven loci and are moving on to the second.

Marc Roby: This outline also roughly conforms to that followed by John Calvin in his monumental work The Institutes of the Christian Religion. His work is divided into four books, with Book 1 being on the knowledge of God the Creator, Book 2 being on the knowledge of God the Redeemer, Book 3 being on the mode of obtaining the grace of Christ, and Book 4 being on the Holy Catholic Church. Now, the word “Catholic” here simply means universal and does not imply any connection to the Roman Catholic Church.

Dr. Spencer: And in his Institutes, Calvin includes a discussion of the Scriptures in Book 1. We can also look at the Westminster Confession of Faith and note that it begins with the Word of God. We’ve said before, but it bears repeating in this day of self-professed Christians ignoring the Bible, that the Bible is the only place we have an objective revelation of Jesus Christ. It makes no sense therefore, to call myself a Christian and not take the Bible very seriously.

But, getting back to our outline of systematic theology, it also conforms, again loosely, to that followed in a number of systematic theology books. For those listeners who are interested in references to use as we go through this material, I recommend James Boice’s book Foundations of the Christian Faith as a good readable introduction.[3] For a more in-depth treatment I recommend Wayne Grudem’s Systematic Theology[4] and also Charles Hodge’s 3-volume Systematic Theology, which is even available online as a pdf for free.[5] A good but extremely concise treatment can also be found in J.I. Packer’s Concise Theology.[6]

Marc Roby: Those are all good references. And perhaps we should also mention that for those of our listeners who are well read and want to dive into something more challenging, there are good translations of John Calvin’s Institutes of the Christian Religion available as well.[7]

Dr. Spencer: In fact, you can also find a pdf copy of the Institutes online for free.[8] The detailed references for all these things are given in the transcript of this session as always. All of our podcasts and their associated transcripts can be found on our website at whatdoesthewordsay.org. And I would also like to mention, since many people don’t listen to the end of our podcasts, that we have a free gift available to any of our listeners. If you go to our webpage, whatdoesthewordsay.org, you can request a free copy of Good News for All People, a short presentation of the gospel written by our founding pastor, Rev. P.G. Matthew. It is, in my opinion, the finest short presentation of the gospel available.

Marc Roby: I agree with that view. And I would point out that if someone is a mature Christian and doesn’t think he or she needs the book, they could get a free copy and give it to a friend. So, at long last, are we ready to start with Theology proper?

Dr. Spencer: Yes, we finally are. This topic often starts by discussing the knowability of God through general and special revelation. But we’ve already covered those topics, so we are going to jump right in and start to examine the attributes of God.

Marc Roby: And by attributes you mean different aspects of God’s being.

Dr. Spencer: Exactly. Theologians have come up with different ways of categorizing God’s attributes, but I like the common approach of breaking them into two categories; his incommunicable attributes, meaning those that he does not share with his creatures, and his communicable attributes, which are those that we, in some measure, share.

Marc Roby: Of course, as Grudem points out in his book,[9] these categories are not absolute.

Dr. Spencer: No they’re not absolute, but they are useful because we have to always be aware of the infinite gulf between God as the Creator and ourselves as creatures.

Marc Roby: We also have to guard against God being thought of as just a collection of different attributes.

Dr. Spencer: We absolutely have to guard against that. In dealing with that subject, theologians talk about the simplicity of God.

Marc Roby: I don’t think most people think of God as simple, but that isn’t what is meant here, is it?

Dr. Spencer: No, it is not what’s meant here. When theologians talk about the simplicity of God they are using the word to mean that God is not composed of parts. Some theologians would prefer to use the term unity, rather than simplicity, to avoid the confusion;[10] but the word unity doesn’t have quite the same idea.

Marc Roby: What is the essential idea?

Dr. Spencer: The central idea of saying that God is simple is that he isn’t made up of parts and he can’t in any way be separated. Of course God is not a physical being as we are, so we aren’t talking about God being made up of arms and legs and so on. But even though we have a hard time imagining what a pure spirit is, we must guard against thinking of God as disconnected parts.

For example, consider one of modern pseudo-Christianity’s favorite verses, which gives us one attribute of God; 1 John 4:16 says, in part, “God is love.” And that is without any doubt true. But God is also just and holy and therefore his simplicity tells us that his love is a just love, and a holy love. And his justice is a loving and holy justice, and so on. It helps us to think of God’s attributes separately, but we must always remember that God is all of them, all the time and that they all interact all the time. There is no conflict or separation in God. That is what is meant by the simplicity of God.

Marc Roby: John Frame puts it this way, “Each [of God’s attributes] is essential to him, and therefore his essence includes all of them. God cannot be God without his goodness, his wisdom, and his eternity. In other words, he is necessarily good, wise, and eternal. None of his attributes can be removed from him, and no new attribute can be added to him. Therefore, none of his attributes exists without the others.”[11]

Dr. Spencer: I like that explanation a lot.

Marc Roby: Alright, which of God’s attributes would you like to examine first?

Dr. Spencer: I want to begin with his aseity.

Marc Roby: Let me define that word for those listeners who are not familiar with it. Aseity means to exist in and of yourself; in other words, to exist independently, without a cause.

Dr. Spencer: That’s right. And it is the attribute that is highlighted by the name of God. In Exodus 3 we read the story of Moses being confronted by God. Remember that Moses was born in Egypt at a time when the Jewish people had been commanded to throw all male babies into the Nile because the Egyptians were concerned that the Israelites were becoming too numerous as we read in Exodus Chapter 1. Moses’ mother however, put him in a basket and left him floating in the Nile, where he was discovered and adopted by Pharaoh’s daughter. He was raised in Pharaoh’s household but knew about his Jewish identity. At one point he murdered an Egyptian for beating a Jewish slave and he had to flee to a foreign country. And it is in that foreign country where God appeared to him in a burning bush.

Marc Roby: And God famously told Moses that he was sending him to Pharaoh to deliver the Israelites from their bondage to the Egyptians.

Dr. Spencer: To which Moses replied, as we read in Exodus 3:13, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?”

Marc Roby: I’m always amazed at the audacity of Moses to ask God for his name.

Dr. Spencer: It is even more amazing that God actually revealed his name! In Verse 14 we read that “God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: “I AM has sent me to you.”’” We need to understand that names had much greater significance to the ancient Jewish people than they do to us today. And the name God gives to Moses is very significant. As Boice points out in his book, “It is a descriptive name, pointing to all that God is in himself. In particular, it shows him to be the One who is entirely self-existent, self-sufficient and eternal. … these attributes more than any others set God apart from his creation and reveal him as being what he is in himself.”[12]

Marc Roby: I remember you noting that the Creator/creature distinction is central to the message of the Bible way back in Session 2, when we first outlined what the Bible teaches. You were commenting on Genesis 1:1, which says, “In the beginning God created the heavens and the earth.”

Dr. Spencer: The Creator/creature distinction is absolutely critical. We cannot understand the Bible in any meaningful way without knowing that we are merely dependent creatures. I very much like the way Matthew Henry put it, and Boice quotes him on the same page as the comments I quoted above. Henry wrote that “the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely – and it is more than any creature, man or angel, can say – I am that I am.”[13]

It is impossible for us to grasp the full import of this name. God exists necessarily, independently, eternally. His existence is necessary because, as I noted in Session 1, something, or someone, must be eternal. If there ever was a time when absolutely nothing existed, then nothing would exist now. Nothing comes out of nothing. He also exists independently. God doesn’t need us, or anyone or anything else. He is entirely self-sufficient. The fact that God exists necessarily also implies that he has existed eternally; his existence had no beginning and it will have no end.

Marc Roby: I agree with you that we cannot fully grasp this point. But it does put the lie to a common view in modern churches that God created men in order to have fellowship.

Dr. Spencer: That view is profoundly unbiblical, at least in the way it is understood by many. We do have fellowship with God, that is true. In fact, the greatest thing about heaven is that we will see him as he is and have perfect fellowship with him. But we must never let ourselves think that God was moping around in his loneliness prior to creating us. There was perfect fellowship within the three persons of the godhead. God does not need his creation in any way. He created simply because he chose to out of his own good pleasure, not because he had some need. We read in Ephesians 1:11 that God “works out everything in conformity with the purpose of his will”.

He doesn’t need our worship, he doesn’t need our help in saving others, he doesn’t need us to govern the rest of creation. He doesn’t need us in any way. We are to live for his glory, but we cannot add to his glory. The best we can possibly do is to reflect his glory to the rest of creation.

Marc Roby: Boice gives a quote from A.W. Tozer, which makes the same point, and which I really like. Tozer said that “Were all human beings suddenly to become blind, still the sun would shine by day and the stars by night, for these owe nothing to the millions who benefit from their light. So, were every man on earth to become atheist, it could not affect God in any way. He is what he is in himself without regard to any other. To believe in him adds nothing to his perfections; to doubt him takes nothing away.”[14]

Dr. Spencer: That is a fabulous quote to end on, so I think we are done for today. I’d like to remind our listeners to email their questions and comments to info@whatdoesthewordsay.org. We appreciate hearing from you.

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] John M. Frame, The Doctrine of God, P&R Publishing Company, 2002, pg. 3

[3] James Boice, Foundations of the Christian Faith, Revised in One Volume, InterVarsity Press, 1986

[4] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994

[5] Charles Hodge, Systematic Theology, Eerdmans, 1997, available online as a pdf from http://www.ntslibrary.com/PDF%20Books/Systematic%20Theology%20-%20C%20Hodge%20Vol%201.pdf

[6] J.I. Packer, Concise Theology, Tyndale House Pub., 1993

[7] John Calvin, Institutes of the Christian Religion, Translated by Henry Beveridge, Hendrickson Publishers, 2008

[8] See the Christian Classics Ethereal Library, http://www.ccel.org/ccel/calvin/institutes.pdf?url=

[9] Grudem, op. cit., pp 156-157

[10] E.g., Ibid, pg. 177

[11] Frame, op. cit., pg. 226

[12] Boice, op. cit., pg. 102

[13] Ibid, quoting from Matthew Henry’s Commentary, Hendrickson Publishers, 1991, Vol. 1, pg. 225

[14] Ibid, pg. 104

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