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Marc Roby: We are resuming our study of systematic theology today by continuing to examine God’s communicable attributes.

Dr. Spencer, we finished God’s attribute of truthfulness last time. What do you want to look at today?

Dr. Spencer: We’re going to continue following the treatment of God’s attributes in Wayne Grudem’s Systematic Theology, and he treats God’s goodness next.

Marc Roby: How does Grudem define God’s goodness?

Dr. Spencer: He writes that “The goodness of God means that God is the final standard of good, and that all that God is and does is worthy of approval.”[1] And I think it is important for us to remember that Jesus himself said, in Luke 18:19, that “No one is good—except God alone.”[2] Which certainly agrees with the point Grudem makes that God is “the final standard of good”. No one but God fully meets the standard that he himself sets.

Marc Roby: This idea that God is the standard of what is good is also a repeat of what we saw with regard to truth; that is, God is the ultimate standard for truth as well.

Dr. Spencer: Yes, it is the same idea, and for the same reason. If we say that God is good, the statement implies that we have some standard by which we evaluate what is good and that we have compared God to that standard and have found him to pass the test. But there is no such standard outside of God. In fact, the final statement in Grudem’s definition, that “all that God is and does is worthy of approval” could be confusing if we don’t allow him to explain what he means by it.

Marc Roby: What does he mean?

Dr. Spencer: I want to let him speak for himself. Remember the first part of his definition says that “God is the final standard of good”. And so he wrote that “Here, ‘good’ can be understood to mean ‘worthy of approval,’ but we have not answered the question, approval by whom?” He then writes that in an ultimate sense, “we are not free to decide by ourselves what is worthy of approval and what is not. Ultimately, therefore, God’s being and actions are perfectly worthy of his own approval. He is therefore the final standard of good.”[3]

We must realize that if we don’t accept God’s revelation of himself as our standard for what is good, the only other possibility is that we use a human standard, either our own, or someone else’s, or a consensus, or whatever.

Marc Roby: That again sounds exactly like what we said regarding both our ultimate standard for truth and our ultimate standard for morality. Which means that if we choose the human standard, we again have the problem that not all human beings will agree.

Dr. Spencer: That is exactly the problem. If you and I disagree about whether or not something is good, how do we determine who is right?

Marc Roby: Well, I think I’ll go with my view. … But, being serious, I think the popular view is that we should just “agree to disagree.”

Dr. Spencer: That is the modern way to handle it, yes. And it works if we are talking about something like whether or not the San Francisco Giants should trade Madison Bumgarner. We can disagree about that and there are at least two good reasons why it doesn’t matter. First, it isn’t that important in the grand scheme of things.

Marc Roby: I’m sure that serious Giants fans will disagree with that statement.

Dr. Spencer: I’m sure they will too, but even they will have to agree that it has no cosmic or eternal significance. And then secondly, I don’t think there is any rational and fool-proof way to find out who is right.

But, when it comes to far more serious issues, for example, whether or not abortion should be legal, I don’t think that agreeing to disagree is an appropriate response. Some decision has to be made. Now of course, the decision has been made for our country at this point in time, but it is just a legal decision and is not something that is irrevocable.

Marc Roby: Which is why there was so much furor over the recent confirmation of Judge Kavanaugh to the Supreme Court.

Dr. Spencer: Absolutely, it was all about abortion, gay rights and a few other hot topics. So, my point is that when it comes to things like that, as Christians we have no right to think for ourselves because we have made the declaration that Jesus is Lord. God’s word must be our standard. It is our standard for morality and it is our standard for what is good in every situation. And the Bible is our standard because God himself is the ultimate standard and the Bible is his infallible revelation to us.

Marc Roby: And, of course, as with truth, God has implanted his image in us, so what the Bible says is good should, in general, resonate with our own idea of what is good.

Dr. Spencer: I agree. But it is very important that you said it should resonate “in general”, because it certainly will not agree in every instance. Every aspect of our being is still tainted by sin. And it is when we disagree with God’s standard that we must recognize that it is our view that must change, not God. Whenever I hear someone make a statement like, “My God would never say such and such” or, “My God would never disapprove of such and such” I get very nervous.

Marc Roby: Why is that?

Dr. Spencer: Because very often when someone makes that kind of statement it is not based on a careful analysis of the biblical data, it is based on their own ideas of what God should be like. In other words, they are changing God in their minds to make him conform to their ideas. But, as we discussed in Session 71 with regard to metaphysical truth, God does not need to conform to our ideas of what he should be. He is the Creator and we are the creatures. He alone has the authority and power to define what he should be like and he alone has the authority and power to define what is good. So, when someone says something like, “My God would never say such and such”, if the statement is not based on a careful analysis of the biblical data, it is very likely to be wrong.

Marc Roby: I see your point. But can you give us an example?

Dr. Spencer: Sure, if you say that your God would never lie or cause someone to sin, that’s fine because those statements are based on what God tells us about himself in the Bible. But, if you say, as I’ve heard people say, that your God would never send anyone to hell, or would never condemn homosexuality, then you have a serious problem because neither of those statements agree with what God himself tells us in the Bible. In fact, they are opposed to what God tells us in the Bible.

Marc Roby: Of course, people would usually defend such statements by saying that “God is love”, or something like that.

Dr. Spencer: I agree, that is the common defense of statements like that. And, of course, the Bible does tell us that God is love. But you then need a biblical definition of what love is. A good place to start would be 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.”

Now think about that for a minute. It means that God’s love was the cause of his sending his eternal Son, the second person of the Trinity, to humble himself and become a man, and then to give himself as a sacrifice for our sins. It also means that it was God’s will for Jesus Christ to be brutally flogged, nailed to a cross and hung up to die. And while he was on the cross, God the Father poured out his wrath upon him as the just punishment for the sins of his chosen people.

Marc Roby: That doesn’t conform very well to any modern idea of love.

Dr. Spencer: No, it doesn’t. But it does conform to God’s perfect idea of what love is, and that’s all that really matters. We have talked over and over about God’s simplicity …

Marc Roby: The idea that his attributes all work together.

Dr. Spencer: Right. So, in the case of John 3:16 we have to realize that God’s love is a just love. By which I mean that his love does not somehow trump his justice. His love for his people, because it must be a just love, does not allow him to simply wink at and excuse their sin, their sins must be paid for, otherwise God would no longer be just. The problem is that we are not capable of atoning for our sins, the required price is too high.

Marc Roby: That reminds me of Psalm 49, where it says that “No man can redeem the life of another or give to God a ransom for him—the ransom for a life is costly, no payment is ever enough—that he should live on forever and not see decay.” (Psalm 49:7-9)

Dr. Spencer: And, of course, when the psalmist says that “no payment is ever enough”, he is speaking about payments that could be made by mortals like us. But, praise God, in his infinite wisdom and love he devised a plan to redeem the people he loves. And that plan required his eternal Son to become incarnate as Jesus of Nazareth, and then give his life as an atoning sacrifice to pay for the sins of his chosen people. Jesus Christ himself told us in Mark 10:45 that “the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” And in Romans 3:25-26 the apostle Paul tells us that “God presented him [referring to 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.”

Marc Roby: That truly is an amazing passage to demonstrate God’s justice, love and wisdom all working together. He sent Jesus Christ to pay for our sins so that, as Paul says, he can “be just and the one who justifies those who have faith in Jesus.”

Dr. Spencer: It is one of the most wonderful examples of God’s simplicity. His plan allows him to “be just”, as Paul puts it, because justice is satisfied. Our sins are paid for. And yet, his plan also allows him to justify those who have faith in Jesus, which means that he declares us to be legally just because our penalty has been paid by another. And so, in that context, John 3:16 makes perfect sense, “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 praise God for his amazing, wise and just love.

Dr. Spencer: Yes, we absolutely must praise him. And this is the core of the gospel message. There is a legal transaction taking place, or you could think of it as an accounting transaction. It is often called the double transaction, or the double imputation. Our faith unites us with Jesus Christ so that God puts our sins into Christ’s account and then places Christ’s perfect righteousness into our account. As a result, when Christ died on the cross, our sins were paid for. And, even more, when God looks at us, he sees the perfect righteousness of Christ.

This whole transaction is described by the apostle Paul in 2 Corinthians 5:21, which says that “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Marc Roby: That is indescribable grace and mercy shown to us.

Dr. Spencer: Yes, it is. And it is good. Getting back to our discussion of the goodness of God, the whole plan of salvation, like everything else God is or does, is good. People may not like it, they may find the idea of a sacrifice of atonement to be offensive, but it is good! We need to adjust our thinking to agree with God, not the other way around. In Isaiah 55:8 we read, “‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the LORD.”

Marc Roby: I think there is a question that we should address in relation to this idea that God defines what is good and then, based on that definition, we say that God himself is good. There is a circularity to that reasoning that will disturb many people.

Dr. Spencer: Yes, there is. We noted the same kind of circularity in Session 71 when we discussed God’s truthfulness, and we looked at it in more depth way back in Session 4 where I argued that circular reasoning is inescapable when you’re dealing with the ultimate standard for truth.

John Frame points out the same thing in his book The Doctrine of the Knowledge of God. In discussing defending the Christian worldview he writes that “no system can avoid circularity, because all systems … – non-Christian as well as Christian – are based on presuppositions that control their epistemologies, argumentation, and use of evidence. Thus a rationalist can prove the primacy of reason only by using a rational argument.”[4]

Marc Roby: That is a clear presentation of the problem. Ultimate standards can only be defended by referring to themselves.

Dr. Spencer: That’s right. But Frame goes further. He notes that “Circularity in a system is properly justified only at one point: in an argument for the ultimate criterion of the system.”[5] And he then goes on to argue that using a circular argument to defend your ultimate standard in no way commits you to allowing circular arguments to be used at other points.

Marc Roby: That is an important observation.

Dr. Spencer: It is. And he also deals specifically with the circularity in the argument for God being good in his book The Doctrine of God. He begins by noting that the problem exists for many of God’s attributes. And he then writes that “When we ascribe an attribute to God and also make him the standard for identifying and evaluating that quality, the two statements generate a kind of circularity.”[6] But, as we just noted, this problem exists for all ultimate standards.

Then, in reference to God’s goodness in particular, he writes that “We believe that God is good, then, because God tells us that he is good. So the circularity is present. But it is a broad circularity, not a narrow one. It is a circularity loaded with content, full of evidence, and richly persuasive. We are literally surrounded by evidence of God’s goodness.”[7]

Marc Roby: I like that statement. And it reminds me of what Grudem said about God’s truthfulness, that God “has implanted in our minds a reflection of his own idea of what the true God must be, and this enables us to recognize him as God.” It seems that Frame is arguing something similar here. God has created us with a sense of what is good so that when we look at all that God is and has done, we recognize it as good.

Dr. Spencer: I think that is exactly what Frame is getting at. But, of course, we need the proper perspective, meaning a biblical perspective, in dealing with some of the things that God has done. For example, you need the right perspective to see that it was good for God to allow sin and the suffering it brings to enter into his creation.

It has been argued that the existence of sin and suffering prove that God must either not be good, or not able to prevent evil, in other words, not be omnipotent. But that argument assumes an unbiblical idea that the purpose of creation should be to maximize our pleasure in this life.

Marc Roby: Can you explain how a biblical perspective helps to reconcile God’s goodness and omnipotence with the presence of sin and suffering?

Dr. Spencer: The biblical perspective provides two key pieces of information to help understand how the presence of sin and suffering can be good. The first thing you need to understand is that human beings are made for eternity. When you take an eternal perspective, you realize that if you endure painful trials for 100 years, it is of no great consequence after you been in heaven for 10,000 years, let alone an eternity.

Marc Roby: That’s a very hard thing for us to grasp. What is the second key thing you need to know?

Dr. Spencer: That God’s ultimate purpose in creation is the manifestation of his own glory. We discussed this in Session 67 in relation to God’s wisdom, but it is absolutely critical here. Allowing sin into this world allows God to display his own judgment, mercy, justice and love to a fuller degree than would have been possible otherwise. In other words, God allowed sin into his creation for his greater glory. So, when you put that together with an eternal perspective, it helps to resolve the apparent contradiction between God being good and omnipotent and yet allowing sin into his creation.

Marc Roby: That perspective certainly helps. But we are out of time for today. So I’d like to remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We would appreciate hearing from you.

[1] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 197

[2] 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.™.

[3] Grudem, opt. cit., pg. 197

[4] John Frame, The Doctrine of the Knowledge of God, P&R Publishing Company, 1987, pg. 130

[5] Ibid

[6] John Frame, The Doctrine of God, P&R Publishing Company, 2002, pg. 405

[7] Ibid, pg. 409

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine God’s communicable attributes.  Dr. Spencer, we were discussing God’s wisdom last time, what else would you like to say about it?

Dr. Spencer: I’d like to begin today by reading a quote from Charles Hodge’s Systematic Theology. He has a wonderful statement in his section on the wisdom of God.

Marc Roby: Please proceed.

Dr. Spencer: Hodge wrote, “As there is abundant evidence of design in the works of nature, so all the works of God declare his wisdom. They show, from the most minute to the greatest, the most wonderful adaptation of means to accomplish the high end of the good of his creatures and the manifestation of his own glory. So also, in the whole course of history, we see evidence of the controlling power of God making all things work together for the best interests of his people, and the promotion of his kingdom upon earth. It is, however, in the work of redemption that this divine attribute is specially revealed. It is by the Church, that God has determined to manifest, through all ages, to principalities and powers, his manifold wisdom.”[1]

Marc Roby: That is a great statement. And it points out clearly that it is the creation of the Church of Christ, God’s holy people, that is the pinnacle of God’s creative acts.

Dr. Spencer: Yes, that’s right. This world will one day be destroyed and God will create a new heaven and a new earth. At that time, all of those who have not surrendered to Christ will be sent to eternal hell to make God’s perfect justice manifest, and all of those who have surrendered all to Christ will spend eternity with God in heaven. And all of this is for God’s glory.

Paul tells us this in Philippians 2:9-11, where we read about God exalting Jesus Christ because of his obedience in carrying out the work of redemption. Paul wrote, “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” [2]

Marc Roby: That does clearly show that God’s ultimate purpose for creation is his own glory.

Dr. Spencer: And the tremendous wisdom displayed by God in his ultimate goal and the means he is using to accomplish that goal should cause us to break into praise with the apostle Paul, who wrote in Romans 11:33-36, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! ‘Who has known the mind of the Lord? Or who has been his counselor?’ ‘Who has ever given to God, that God should repay him?’ For from him and through him and to him are all things. To him be the glory forever! Amen.”

Marc Roby: That is such a wonderful passage. We cannot know the mind of God completely, but he has revealed enough that we can stand in awe of his great wisdom and power. Even the great apostle Paul, who had such a deep understanding given to him as he wrote that magnificent letter to the church in Rome, even he is reduced to simple worship as he meditated on these things.

Dr. Spencer: Yes, we should all be brought to a place of great worship as we consider God’s attributes. But I want to return to the statement by Hodge. He said that all of creation accomplishes, “the high end of the good of his creatures and the manifestation of his own glory.” So, he has added something here that is very important, especially to us! God’s ultimate purpose in creation is his own glory, but in making his glory manifest he simultaneously does that which is good for his creatures.

Marc Roby: Which includes you, me and all of our listeners.

Dr. Spencer: And all of the angels too. Notice that if the purpose of God’s creation is to make his glory manifest, we must ask, to whom is it made manifest? God knows himself perfectly, so it can’t be that he will somehow see his own glory more clearly. I think it would be biblical to say that God’s purpose in creation is the joy he derives from making creatures who are capable of having fellowship with him and then making his glory manifest to those creatures.

Marc Roby: Now, how would you back that statement up biblically?

Dr. Spencer: Well, first, remember that Hodge said, at the end of his statement about God’s wisdom, that it is “in the work of redemption that this divine attribute is specially revealed. It is by the Church, that God has determined to manifest, through all ages, to principalities and powers, his manifold wisdom.” Therefore, my first point in support of my contention is that the church is God’s treasure, it is what he delights in.

In the Old Testament we are told six times that God’s people are his “treasured possession”. For example, in Exodus 19:4-6 we read that when Moses went up onto Mount Sinai and spoke with God, God told him to say the people, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.”

Marc Roby: That’s hard to fathom; that we could be God’s treasured possession. And in the New Testament the apostle Peter quoted from this verse. In 1 Peter 2:9 he writes, “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.”

Dr. Spencer: Yes, that’s wonderful. The church consists of all born-again believers. In the Old Testament it is usually referred to as being synonymous with the nation of Israel, but the apostle Paul tells us in Romans 9:6 that “not all who are descended from Israel are Israel.”

Marc Roby: By which, of course, Paul means that not all people who are physically descended from Jacob, who was renamed Israel, are part of the true people called Israel.

Dr. Spencer: That is exactly what he means. Paul goes on to write, in Verses 7 and 8, “Nor because they are his descendants are they all Abraham’s children. On the contrary, ‘It is through Isaac that your offspring will be reckoned.’ In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.”

Marc Roby: That passage could again use some explanation.

Dr. Spencer: I agree. Paul is distinguishing between two groups of people among Abraham’s descendants. Those whom God has chosen to save, who are called “children of the promise”, and those whom God has chosen to pass over and treat with justice, who are called “the natural children”.

Marc Roby: You know, that shows how silly some modern ecumenical movements are when they speak about the children of Abraham, or the Abrahamic religions, and act as if we all worship the same God.

Dr. Spencer: Yes, that’s right. But getting back to the point I was making, we must remember that when God promised Abraham and Sarah they would have an heir it didn’t happen for a long time. During that time, Sarah became impatient as she got well past the age of child bearing, so she determined to solve the problem herself.

Marc Roby: That’s usually not a good idea. When we stop trusting God and take matters into our own hands we usually mess things up.

Dr. Spencer: And she did mess things up quite badly. As was the custom at the time, she gave her young handmaiden Hagar to Abraham and he had a son with her, who was named Ishmael. But this was not God’s plan. And so, years later, God came and told Abraham he would have a son through Sarah, even though they were both past the age where people can normally have children, and God’s promise miraculously came true. Sarah conceived and bore Isaac. Paul wrote in Galatians 4:23 that Abraham’s “son by the slave woman was born in the ordinary way; but his son by the free woman was born as the result of a promise.” And then in Verse 28 of that chapter he wrote, “Now you, brothers, like Isaac, are children of promise.”

Marc Roby: Which establishes that salvation is not based on physical descent from Abraham or anyone else, it is based on God’s divine promise and his electing love.

Dr. Spencer: Yes, it certainly is. And this group of people, the children of promise, having been chosen by God, are called his treasured possession. We are told in Psalm 149:4 that “the LORD takes delight in his people”. And, then again, in Zephaniah 3 the prophet tells the people about the salvation that God will ultimately bring about and in Verse 17 he says, “The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing.”

Marc Roby: That is almost impossible to imagine. God will delight in us? He will rejoice over us with singing?

Dr. Spencer: It is almost beyond belief. If God’s word didn’t tell it to us, I don’t think anyone could have expected so much. But in this life, we still sin and grieve the Holy Spirit and make God angry, so he disciplines us as a father disciplines a child we are told in Proverbs 3:12 and Hebrews 12:10. God is in the business of making us holy so that we can come into his presence. We are told in Hebrews 12:14 that “without holiness no one will see the Lord.” And in 1 Corinthians 1:2 the apostle Paul addresses his letter, “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy”. Paul also wrote in Ephesians 1:4 that God chose us in Christ “before the creation of the world to be holy and blameless in his sight.” But, we are not holy yet.

Marc Roby: I think that is abundantly obvious.

Dr. Spencer: It certainly is. And the process of making us holy began with Jesus’ sacrifice on the cross to pay for our sins. We are told in Hebrews 13:12 that Jesus “suffered outside the city gate to make the people holy through his own blood.” And in Hebrews 12:2 we are told, “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.” That is an amazing statement. Jesus went to the cross and endured the wrath of God on our behalf “for the joy set before him.”

Marc Roby: That joy must be something really wonderful.

Dr. Spencer: It certainly must be. In John 15:9-11 we read that Jesus told his disciples, “As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.” Look at that last statement; Christ’s joy will be in us, we will have the same joy that he has.

Marc Roby: That is amazing. But that passage also equates obedience with love, which is not something most modern Churches would say.

Dr. Spencer: Churches might not say it, but Jesus did! And notice that joy comes from obedience, which comes from love. Getting back to Hebrews 12:2, when it said that Jesus endured the cross for the joy set before him, we should ask, “What is that joy?”

In his commentary on this passage, Pastor P.G. Mathew points out that this joy that was set before him had two aspects.[3]  One was the joy of pleasing the Father, which was a joy that he had throughout his life, even, I’m sure, on the cross. In other words, it was the joy that comes from obedience. And the other aspect was the coming joy of being restored to fellowship with the Father when his work was completed. But given what we read earlier, that God will delight in us and rejoice over us with singing, I think it is fair to add that this second aspect of Christ’s joy is fellowship with the Father and with his treasured possession, which is the church, it is us.

Marc Roby: Alright. You have been providing biblical support for the statement you made a few minutes ago, that “God’s purpose in creation is the joy he derives from making creatures who are capable of having fellowship with him and then making his glory manifest to those creatures.” You first showed that the church, in other words God’s chosen people, are his treasured possession. And you showed that God will delight in his people and derive joy from fellowship with them in heaven.

Dr. Spencer: That’s right. And let me tie it back in with the statement made by Hodge. With regard to God’s attribute of wisdom he wrote that “It is, however, in the work of redemption that this divine attribute is specially revealed. It is by the Church, that God has determined to manifest, through all ages, to principalities and powers, his manifold wisdom.” The work of redemption is God’s working in this world to create his church.

Marc Roby: So, we could reword Hodge’s statement a bit and say that God’s divine wisdom is most especially revealed in his work of creating the church.

Dr. Spencer: I think that’s a fair statement. And it is interesting to also note that no matter how long it is until Christ’s second coming, it will be a finite time. But the church, which consists of all of those people God has redeemed out of the world, will spend eternity in God’s presence in heaven, which is literally infinitely longer than however long this universe lasts. So, we can say that the whole purpose of this present universe and of all human history is simply to serve as the backdrop if you will to God’s work of creating the true church. This present world bears the same relationship to eternity that a caterpillar does to a butterfly.

Marc Roby: That’s incredible to think about and certainly is an amazing display of God’s wisdom.

Dr. Spencer: Yes, it is. And notice that Hodge said that by the Church, “God has determined to manifest, through all ages, to principalities and powers, his manifold wisdom.” And Hodge was right, the angels and demons are watching now and stand amazed at what God is doing. We are told in 1 Peter 1:12 that “Even angels long to look into these things.”

And the Old Testament tells us that the nations and the kings of the earth will see this great work. In Isaiah 62:1-4 the prophet declares, “For Zion’s sake I will not keep silent, for Jerusalem’s sake I will not remain quiet, till her righteousness shines out like the dawn, her salvation like a blazing torch. The nations will see your righteousness, and all kings your glory; you will be called by a new name that the mouth of the LORD will bestow. You will be a crown of splendor in the LORD’s hand, a royal diadem in the hand of your God. No longer will they call you Deserted, or name your land Desolate. But you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be married.”

Marc Roby: A truly incredible prophecy. We will be a “crown of splendor in the LORD’s hand”. I can’t wait for that day. And Isaiah’s words remind me of Paul’s letter to the Ephesians. In Ephesians 3:10-11 Paul wrote that God’s “intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord.”

Dr. Spencer: That is a great passage to make the same point. The church is the ultimate expression of the wisdom of God.

Marc Roby: Do you have anything more to say about God’s wisdom?

Dr. Spencer: I want to close by pointing out that it is radically different from what this world considers wisdom. People are often offended by the gospel message. It disturbs them greatly that God would be wrathful against sin and that he would require a blood sacrifice to pay for it. But we must remember what the apostle Paul wrote in 1Corinthians 1:21-25, “For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.”

Marc Roby: That is a humbling conclusion to the topic. But before we sign off, let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org. We’d love to hear from you.

[1] Charles Hodge, Systematic Theology, Eerdmans, 1997, Vol. 1, pg. 401

[2] 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.™.

[3] P.G. Mathew, Muscular Christianity, Grace and Glory Ministries, 2010, pg. 346

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