Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

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His power is the support of His people (Deut. 33: 27). It will become manifest in due time as such to all people (Josh. 4: 24). It does not depend upon others for successful exercise (1 Sam. 14: 6; 2 Chron. 14: 11). His omnipotence extends to all His creatures (1 Chron. 29: 11, 12; Dan. 4: 35). It is backed by His knowledge, especially in its exercise on behalf of the good (2 Chron. 16: 9; Dan. 3: 17; 6: 27). None are able successfully to resist Him (2 Chron. 20: 6; Ps. 66: 3; Job 11: 10; 12: 14; Is. 27: 4; 31: 3). It is generally used to help and bless. (2 Chron. 25: 8, 9). It blesses the good and punishes the evil (Ezra 8: 22; Luke 1: 49-51). Its sphere of sway is as boundless as the universe (Jer. 32: 17, 27; 10: 12, 13; 5: 22; Is. 51: 10; 50: 2, 3; 48: 13; 40: 12, 22, 24, 26, 28; Prov. 30: 4; Ps. 148: 5, 8; 147: 5, 16, 18; 29: 3-6; 46: 6; 65: 6, 7; 68: 33; 74: 13, 15; 77: 14-18; Job 9: 4-7, 10, 12, 13). Man under the curse is impotent in His hand (Job 14: 20). He can make any change desired by Him, even if not understood by us (Job 26: 11, 14; 38: 8, 11; Ps. 104: 7, 9, 29-32; 78: 26; 89: 8, 9, 13; 97: 3-5). In power none are comparable  with  Him  (Job  40:  9;  41:  10,  11).  His own strength exalts and brings credit to Him (Ps. 21: 13; 106: 8; 118: 16; 145: 6; Is. 63: 12). His enemies are certain of ultimate defeat (Ps. 76: 6, 7; Nah. 1: 3-6; Joel 2: 11; 3: 16; Is. 17: 13; 19: 1; 23: 11; 33: 3, 13; Jer. 20: 11; Heb. 3: 6,  9­ 11, 15). His might brings to pass all His plans (Is. 14: 24, 27). He is able to destroy both soul and body (Matt. 10: 28; Jas. 4: 12). It prevails over demons (Luke 11: 20). It fulfils His promises (Rom. 4: 21). It has raised and will raise up the dead (1 Cor. 6: 14). It enables Christians to live aright (Eph. 1: 19, 20; 3: 20; 1 Pet. 1: 5). Surely God's power is marvelous in itself and in its works.


Let us pause awhile and meditate upon God's main works as expressions of His almighty power. One of His greatest works is the universe in its creation and



preservation. It is boundless in its stretch, and contains countless numbers of planetary systems, of which many billions have by the aid of the telescope been brought under man's survey; but in the illimitable realms of space there are doubtless many times more than those already discovered. Each of these planetary systems has its own sun; and if we should compute each of them as having as many planets and moons as our planetary system—the solar system—our minds would simply recoil upon themselves at the incomprehensible result! How do we know that there are such systems not yet brought into view by the most powerful telescopes? The infinity of the universe and the requirements of the laws of nature—gravity, attraction, repulsion, centrifugal and centripetal forces—presuppose their existence in the endless fields of space to keep the universe in order in its mighty procession of the solar systems and in the harmonious movements of each planet of each solar system. The creation and orderly preservation of the universe is therefore one of the sublimest expressions of God's almightiness, as well as one of its surest proofs. Most eloquently and sublimely do the Scriptures cite the universe in these features as expressions and proofs of God's omnipotence. Even if it took ages for its  creation, and the laws of nature for its realization, it is no less an expression of omnipotence; because omnipotence used the laws of nature merely as its methods of operation. Animate nature, as well as inanimate nature, tells the same story. Certainly God's power is manifest in the creation and preservation of man as the king of the earth, as well as of the lower earthly creatures as the subjects of this king. Yea, higher orders of beings than the earthly beings, i.e., the heavenly hosts—principalities and powers, thrones and dominions, cherubim and seraphim, angels and the Archangel Himself—are greater expressions of God's power than are the earthly creatures.



Many, too, are the expressions of God's power in the history of His plan, connected with the permission of evil among mankind in general and among His people in particular. Overruling the permission of evil for preparing His people in character development unto everlasting life and holy rulership, and for teaching the rest of mankind the hatefulness of sin and the desirability of hating and avoiding it, is from one standpoint an impressive display of God's power. Preserving the watery canopy intact until the time of Noah and then letting it drop under circumstances destructive to the wicked and preservative to the righteous display God's great power. Confusing the languages of mankind at Babel showed His power. Destroying the wicked and the cities of the plain, but in Lot and his family preserving the righteous, are further manifestations of God's omnipotence. Inflicting ten plagues upon Egypt, including the destruction of its firstborn of man and beast, overthrowing its army in the return of the cleft sea and sparing Israel's firstborn of man and beast, and then the whole nation in the cleft sea, are marked evidences of Jehovah's power, as were also His preserving Israel in the waste, howling wilderness by miraculous manna and water, and His drying up the Jordan for the passage of Israel into Canaan. The overthrow of the hosts of Midian and Assyria demonstrated afresh His almightiness. The carnation, resurrection and glorification of His Son, our Lord Jesus Christ, again evidences the activities of His power. The begettal, development and preservation of His Church, amid Satanic attacks throughout the Gospel Age unto our day, bring again to our view the omnipotence of Jehovah.


But the Divine program is not yet finished. It involves through the Christ the future destruction of Satan's empire, including every oppressive government, false religious system, predatory aristocratic and capitalistic organization, as well as every other evil



and selfish institution, the complete binding of Satan and his fallen angels, their removal from earth's atmosphere and their imprisonment during the Millennium, the resurrection of all the just, the awakening of the unjust, the establishment of God's kingdom throughout the earth, the destruction of all conditions conducive to evil, the construction of conditions conducive to righteousness, turning the earth into Paradise, lifting up Adam's lost race through obedience to the original perfection, restitution, loosing Satan and the fallen angels for a final test of mankind, the preservation of the faithful in everlasting life on this earth, the destruction of Satan and wicked angels and men at the end of the little season following the Millennium, and the filling of the earth with the glory of God. Surely these marvelous features of God's plan still to be carried into fulfillment will one and all be, among other things, remarkable exhibitions of God's wonderful power—His omnipotence!


And what shall we say more? Shall God's power then become quiescent? Nay, verily! With the end of the Millennium His great rest day of 7000 years from Creation ends. Other creations are therefore to follow the completion of the earthly creation at the hands of the Christ in the Millennium, the last seventh of God's day of rest from His work of creation. So far as we know, the only heavenly bodies hitherto inhabited are God's and the angels' abode— Alcyone of the Pleiades—and this earth. If God will see to it that this earth in becoming the eternal and perfect abode of our perfected race will not have been created in vain, He will also likewise see to it that other planets will be inhabited by perfect creatures; for why should He have brought the many planetary systems into existence, unless they are to be inhabited? If to prevent the earth's being created in vain it was peopled, we should expect the other planets also to become inhabited, lest their creation should be in vain. The Christ will be God's



heirs (Rom. 8: 16, 17), and therefore will inherit the whole universe, even as Jesus, the Head of the Christ, inherited it at His glorification (Heb. 1: 2-4), and will at His Bride's glorification share His inheritance with her (Rom. 8: 16— 18; Rev. 3: 21). After they perfect the earth and the human race as the first part of their inheritance so treated, we may feel certain that they will proceed to the development of the rest of their inheritance—the universe—as their eternal work; for it is written: "Of the increase of His government and of peace there shall be no end" (Is. 9: 7). This increase would seem to imply the bringing of new orders of beings into existence. Such creative work is implied in St. Paul's statement in Eph. 2: 7 as a part of God's great favor to the Church. That God loves diversity is manifest in His creatures. From this fact we may certainly assume that He will see to the creation of many different orders of beings. This would also be required by the varying climatic conditions, e.g., in the various planets of our solar system; for the climate of its planets must greatly differ, depending on their distance from the sun. This would require organisms quite different from ours; for our bodies would burn up on some, and freeze on other planets of our solar system. Hence we may safely assume that the new creations will display great differences in their natures and qualities. To bring into existence and to perfection the inhabitants of countless planets, which will all be made perfect abodes for their inhabitants, would be an impressive demonstration of God's omnipotence, as well as of other attributes of God. Surely in His power God is a most marvelous Being; and by it He certainly calls forth our admiration, appreciation, worship and praise. Yea, unto Him be ascribed power omnipotent, eternal and beneficent!


In our discussion of God's attributes of being we now come to a consideration of His omniscience. Omniscience means knowledge of all things; therefore



when we speak of God's being omniscient, we mean that He knows all things. This implies three things: that perfectly and completely He perceives all things, remembers all things and reasons out all things. Man having been in his perfection, among other things, an intellectual image of God, and fallen man having all the mental faculties of perfect man, though impaired and imperfect, we can from our knowledge of man's mental powers infer what God's mental faculties are. Thus God's mentality in its perceptive powers has the aptitude to calculation, order, color, weight, size, form, detail, time, place, music, construction, beauty, sublimity, intuition, etc., with all their implications. As avenues of perceiving such things He has not only what corresponds to our five senses—sight, hearing, smelling, tasting and feeling; but what we do not have—intuitive knowledge. These powers enable Him to perceive everything past, present and future. Further, God's mentality in its reproductive powers has the aptitude of remembering all things that He has perceived. God's mentality in its reasoning powers has the aptitude of drawing inductions and deductions, i.e., reasoning from some particulars to general conclusions and from general conclusions to the details, as it also has the powers of drawing conclusions as to contingencies. God's mentality in its imaginative powers, which result from the co-operation of the above three powers—perception, reproduction and reasoning, has the aptitude of inventing ideas realizable in plans and creations. And all of these intellectual powers are infinite in their capacities, infallible in their uses and perfect in their development. This is omniscience.


Man has gained knowledge in some intellectual departments, such as science, invention, philosophy, history, art, religion, philology, sociology, mathematics, etc. Each of these departments of knowledge in turn has many subdivisions, e.g., science has, among others, the following branches: cosmology, astronomy, geology,



chemistry, medicine, physics, geography, botany, zoology, anthropology, etc. But even the most learned of men, or all of them combined, do not know all that is knowable in any one of the subdivisions of the above general departments of knowledge. Doubtless as time goes on, especially in the ages following the Millennium, man's knowledge will continue greatly to increase in all departments of learning. But never will he learn all the knowable in  any of them. But God knows everything in every department of knowledge. Not only so, but He knows every probability and possibility in them. Not a thing, not a principle, not a possibility, not a probability, e.g., in cosmology, astronomy, geology, geography, chemistry, physics, biology, sociology, physiology, etc., is unknown to Him. He is as familiar with what is in the ocean's depths and in the earth's center as on their surfaces. He knows as intimately the boundless universe as His own court. Nothing escapes His sight, nothing misses His attention, and nothing leaves or passes beyond His ken. The most difficult problems, conditions and secrets are an open book to Him. Every law of nature, every electron of matter, and every nook in space or substance He knows. "All things are naked [manifest, clear] in the sight of Him with whom we have to do."


It is His omniscience that enabled Him to plan the universe and all its creatures. His perfect knowledge of substances—both spiritual and material—enabled Him to arrange for a universe of such intricacy as is His. His knowledge of the laws of gravitation, adhesion, attraction, repulsion, relativity, centripetal and centrifugal forces, heat, cold, light, darkness, electricity, life, mathematics, etc., were used in the creation of the world and have been and are being used in its preservation and operation. Organic as well as inorganic nature, and material as well as spiritual nature, display His marvelous knowledge in inorganic matter and in the vegetable, animal and spiritual kingdoms.



The use of His knowledge in practical forms in making, preserving and operating His creatures in the inorganic, organic and spiritual kingdoms, displays intelligence that transcends our comprehension, in the presence of which we must bow down and adore. His knowledge of sin, evil, human and spiritual beings, moral and religious laws, diagnosis of, and remedy for fallen man and angels, are further remarkable displays of Jehovah's knowledge. There are secrets of knowledge hidden now from us that are by  far greater than those open to us. When we consider the Biblical promise of further creations and developments in the universe, we are brought into the expectation of realms of knowledge transcending our greatest flights of imagination. And when we consider that all this future knowledge, as well as the knowledge of the past, present and future things, principles and beings, are in Jehovah's grasp, we see He is omniscient.


The Bible in very many of its passages points out God's knowledge—omniscience. It shows this from many standpoints. It states this as a fact in general, and then gives a great many particulars on it. Thus in a general way His knowledge, omniscience, is set forth apart from details (Job 12: 13, 22; 21: 22; 36: 4; 37 16; Ps. 147: 5; Is. 29: 15, 16; 40: 13, 14, 26-28; Jer. 10: 17; 23: 24; Rom. 11: 33; 1 Cor. 1: 25; 1 Tim. 1: 17; Heb. 4: 13; 1 John 3: 20). He knows all about His people, His enemies and all other people (Gen. 16: 13; Ex. 3: 7; Num. 14: 27; Deut. 2: 7; 2 Sam. 7: 20; 2 Kings 19: 27; Job 23: 10; 31: 4; Ps. 1: 6; 33: 13-15; 66: 7; 69: 19; Prov. 5: 21; Jer. 32: 19). He knows the minds and hearts of all people (Deut. 31: 21; 1 Sam. 2: 3; 16: 7; 1 Kings 8: 39; 1 Chron. 28: 9; 29: 17; Job 42: 2; Ps. 7: 9; 11: 4; 38: 9; 44: 21; 94: 11; 139: 1-4, 6, 12-16; Prov. 15: 3, 11; 16: 2; 17: 3; 24: 12; Is. 66: 18; Jer. 11: 20; 17: 10; 20: 12; Ezek. 11: 5; Amos 4: 13; Luke 16: 15; Acts 15: 8; Rom. 8: 27; 1 Thes. 2: 4). He especially knows those who are His (2 Chron. 16: 9;



Ps. 37: 18; 103: 14; 119: 168; 142: 3; Matt. 6: 4, 8, 18, 32; 10: 29, 30; 1 Cor. 8: 3; Eph. 1: 8; 2 Tim. 2: 19). He also knows the evils of the wicked (Neh. 9: 10; Job 11: 11; Amos 9: 2-4; 1 Cor. 3: 20). He sees every detail in heaven and earth (Job 28: 10, 24; Jer. 23: 24). His thoughts and works are deep and great (Ps. 92: 5; 104: 24; 136: 5; 147: 4; Prov. 3: 19, 20; Jer. 51: 15). His knowledge embraces the future (Job 24: 1; Is. 42: 9; 44: 7; 45: 4; 46: 10; 48: 5, 6; Dan. 2: 20, 22, 28; Matt. 24: 36; Acts 15: 18; Rom. 8: 29; 1 Pet. 1: 2). Thus we see that the Bible teaches God's omniscience in general and in particular terms. Summarizing, we would say that God's omniscience means that He knows everything that He desires to know.


The thought of His omniscience should teach us humility, as in contrast we see how little we know. It should teach us confidence in, and submission to His thoughts and works as infallible, as against ours which are fallible. It should teach us hope for Truth from Him who gives us as liberally of His knowledge as we will accept it. It should teach us appreciation of Him as knowing all things. And it should teach us adoration of Him as being so great in His knowledge.


God's omnipresence is the next of Jehovah's attributes of being to engage our attention. On this subject great misunderstanding reigns among not a few people. Some, those who consider God as simply a great mind and not as a Being having a body, think of God from the standpoint of omnipresence as a mind that is so spread out as to be in every locality, in every inch of space, yea, in every atom in the universe. Some, who consider Him as having both a mind and a body, hold that His body is so spread out as to be in every locality, in every inch of space, yea, in every atom of the universe,—which is their idea of God's omnipresence. Such views are certainly unbiblical and nonsensical. They contradict the many Scriptures that teach that God's abode is in heaven (1 Kings 8: 30, 32, 34,



36, 39, 43, 45)—seemingly in Alcyone, one of the Pleiades (Job 38: 31). There is nothing in the Scriptures that teaches directly or indirectly that God, as a mind, or in His body, is spread out throughout all space and substance. This view of His omnipresence is evidently an invention of Satan, palmed off to dupe the thoughtless, to perplex the devout and to repel the thoughtful. Not a little impetus has such a view of God's omnipresence given to atheism, pantheism, materialism and agnosticism. All the Scriptures that treat of God's omnipresence refer to the operation of His qualities throughout the universe, and not to a bodily presence of Himself pervading everything.


Let us see what is meant by God's omnipresence from the standpoint of the operation of His powers and qualities throughout the universe, both in its space and in its substances. We speak of everything that we see as being in our presence. Thus God's sight of all things brings them into His presence. Hence the boundless universe everywhere is in His presence, being embraced within the compass of His sight. Further, His power laying hold on everything in the universe, through operating toward it any law and force of nature that He desires, makes Him work everywhere. Again, God has such powers of hearing that every sound in the universe can be heard by Him as made in His presence. His sense of smelling is so delicate that every scent can be taken in by Him. So with His sense of feeling and tasting. Some of man's inventions help us to see the probability and reasonableness of these things. A powerful telescope brings into the range of our sight much of the universe. A powerful microscope makes molecules, but not atoms, visible to us. The radio enables us to hear voices from the other side of the world. Telephones enable us to carry on conversations across continents and oceans. Pressure on a button enables one by wire or cable to  operate machines on the other side of the earth. The Millikan



ray—of fifty-fold greater potency than the X-ray—enables one to see through the most solid substances. God has in His eyes measurelessly greater powers of sight than the telescope, microscope and Millikan rays can give our eyes. God's ears and voice have infinitely greater powers than the radio and telephone can give our ears and voices. God's power and knowledge enable Him to operate the forces and laws of nature at infinitely greater distances than electricity brought under our control through proper means of contact enable us to do at a distance. Thus the vastly increased scope given to man's powers through inventions give us a faint idea of the infinite powers that God has inherently in His faculties, and thus enable us to see what the Scriptures mean when they speak of God's omnipresence. Thus God's powers and qualities enable Him to know and do throughout the universe just the same as though He were bodily present everywhere. Thus God's omnipresence means, not the stretching of Him as a mind or

His body or both throughout every nook and corner of the universe and its substances, but the operation of His powers and qualities everywhere.

If we examine the Scriptures that treat of God's omnipresence, we will find that they teach such an omnipresence as we have described. Jacob, for instance, having in a dream at Bethel seen a ladder extending from heaven to earth, angels ascending and descending thereon and God standing at its top in heaven speaking to him, by his vision, sight and statement, "Surely the Lord is in this place and I knew it not" (Gen. 28: 16), shows that God was locally in heaven, for that is where Jacob in vision saw Him, but that by His voice and promise heard by Jacob He was at Bethel. Repeatedly the Bible teaches that God was not locally at a certain place, e.g., in any of the three temples that the Jews built for Him (1 Kings 8: 27; Acts 7: 48, 49). The former one of these citations we will quote and briefly explain in brackets: "Will God



indeed dwell on earth? [the form of the question implies a negative answer, which disproves a bodily omnipresence.] Behold, the heaven and the heaven of heavens cannot contain Thee [Thou in the activities of Thy powers and qualities canst not be restricted to the heavens], how much less this house that I have builded [can be the total sphere of the activity of Thy powers and qualities]?" The entire passage shows that this earth is unfitted to be the home of so great a Being, whose powers and qualities could not be limited to the heavens themselves, let alone to the temple at Jerusalem. This passage certainly disproves a bodily omnipresence of God, but does teach an omnipresence of the operation of His powers and qualities. The real omnipresence of God as one consisting in the operation of His powers and qualities is beautifully brought out in Ps. 139: 3, 5, 7-10: "Thou compassest [by Thy powers working providentially on my behalf] my path and my lying down. Thou hast beset me behind and before [by Thy protection], and laid Thy hand [God's hand symbolizes His power] upon me. Whither shall I go from Thy spirit [power, qualities]? or whither shall I flee from Thy presence [sight]? If I ascend up into heaven, Thou art there [by Thy works of glorification]; if I make my bed in hell [sheol, oblivion], behold, Thou are there [by Thy power to deliver in the resurrection]. If I take the wings [beams] of the morning [the place of the rising sun, the east], and dwell in the uttermost parts of the sea [the Mediterranean Sea was west of Palestine, the west; hence, if he would be anywhere on earth], even there shall Thy hand [power] lead me, and Thy right hand [chief power and favor] shall hold me [in safety]." In this passage the operation of God's powers and qualities on behalf of His people is most beautifully described, and shows that His omnipresence is one of powers and qualities, and not one of body or of a mind or both extended throughout space.



Another passage that proves the same thing is Jer. 23: 23, 24: "Am I a God [a powerful one; for the word God means a powerful one] at hand, and not a God [a powerful one] afar off? [Can I exercise My powers and qualities as a powerful one only near My body and not far off from it? This is a clear proof that God's body is limited to but one certain place at one time.] Can any hide himself in secret places that I shall not see him? saith the Lord. [Even if I am in   body  limited   to   a  certain   one  place   at   a   time,  I

nevertheless have powers and qualities that enable me to see everyone and everything everywhere.] Do not I fill [with the operation of My powers and qualities] heaven and earth? saith the Lord." This passage clearly proves that God works not only near to Himself, but far away from Himself. Therefore it proves that He is not omnipresent in body, but in the operation of His powers and qualities; for if His body would be everywhere, everything would be at His hand— near Him—and nothing would be far away from Him. Another passage (Matt. 28: 20): "Lo, I am with you alway, even unto the end of the Age," gives us the viewpoint of God's being with His people, not locally, but sympathetically, helpfully, protectively, etc.; for Jesus was not on earth locally throughout the Gospel Age, but in heaven (Acts 3: 21). So God is with us not locally, but by the operation of His powers and qualities. This thought is very manifest from Acts 17: 24, 27, 28: "God, that made the world and all things therein, seeing that He is Lord of heaven and earth [ruler of heaven and earth, which He rules not in bodily presence everywhere, even as earthly rulers do not so rule their dominions, but by His power, authority, etc., extending everywhere, even as earthly rulers govern their dominions by their power, authority, etc., extending throughout their dominions], dwelleth not in temples made with hands [but in His abode in heaven, hence is not present bodily everywhere]



… That they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far [in spirit, not in body] from everyone of us; for in Him [the Greek here means by, not in, i.e., by His power, kindness and love] we live, and move, and have our being." This passage denies an omnipresence of God's body or of Him as consisting of a great mind. Like all others it teaches His omnipresence in the operation of His powers and qualities.


Thus we have examined the Scriptures that teach God's omnipresence, and find that none of them teaches an omnipresence of God's body or of Him as a great mind; but of Him in the operation of His powers and qualities. Thus the Scriptures are self-harmonious on this subject and teach a reasonable view of the matter, even as within the scope of our limited observation we know it to be true as a matter of experience.


God's supremacy is another attribute of Jehovah's being. By God's supremacy we understand especially two things to be meant: (1) in person, character, plan and works He is incomparably superior to all other beings, not even excepting our Lord Jesus; and (2) all beings and things are, or ought to be and finally will be, subject to Him— whosoever finally refuses such subjection will ultimately be annihilated. God's supremacy, then, in the first place means that in person, character, plan and works, God is incomparably superior to all other beings, not even excepting our Lord Jesus. This implies that in existence He is the greatest, and in fact is the only being not created— having always been. Again, in attributes of being He is the greatest. Again, in all attributes of good character, especially in wisdom, power, justice and love, He is the greatest. Furthermore, His plans, embracing as they do all the universe and its creatures, past, present and future, are the greatest. Finally, His works—creative, providential, redemptive, instructional, justifying, sanctifying and delivering, are the greatest.



Thus God is supreme in His being, character, plans and works—incomparably superior to all other beings in these respects. Thus, too, He is supreme in the sense of having had or having or being about to have authority and power over all other beings. His supremacy was acknowledged by every creature in heaven, until Lucifer rebelled and later led off some of the angels from subjection to God. But even these must submit to the metes and bounds that God has appointed to them. So, too, mankind is also in rebellion against God, yet is subject to the metes and bounds placed by God upon it under the curse. Some of mankind and some of the fallen angels are now subjecting themselves willingly to God, thus in their lives acknowledging God's supremacy. Later those people who did not in this life have the opportunity of making God supreme in their lives will be given an opportunity to do so. Many will avail themselves fruitfully of that opportunity, and will in the Ages to come eternally make God supreme in their lives. All others—human and angelic—who refuse so to do will be annihilated, and as a result God's supremacy will be acknowledged in motive, thought, word and act, by every living being, those who never ceased therefrom, as well as those who ceased temporarily therefrom and later complied therewith.


God's supremacy in His person and attributes of being is manifest from the passages that we have quoted on these subjects thus far, in this chapter. His supremacy in person, character, plan and works will be seen in the Scriptures to be quoted when we treat of those subjects in other connections. Here we give only in general ways Scriptural proof of His supremacy. This is manifest from a variety of standpoints: (1) His ownership of everything (Gen. 14: 19; 1 Chron. 29: 11; Ps. 50: 10; Ezek. 18: 4; Rev. 4: 11); (2)  His control  of nature (Job  38:  33; Jer.  31: 35; 33:  25); (3) His giving laws to all (Ex. 20: 2; Is. 33: 22;



Matt. 4: 10; 22: 37); (4) His trying men (Deut. 13: 1; Job 2: 6; 1 Cor. 11: 19); (5) His bestowal of favor (Rom. 9: 22; 2 Tim. 2: 25); (6) His disposing of men's lives (Gen. 22: 2; 1 Sam. 16: 3); (7) His judging men, nations and angels (Dan. 4:  17;  Rom.  12:  19;  1  Cor.  6:  3;  Rev.  11:  18).  The Scriptures prove that He is supreme even over our Lord Jesus (John 10: 20; 14: 28; 1 Cor. 3: 23; 11: 3; 15: 24, 27, 28; Phil. 2: 6; Eph. 1: 17; 1 Pet. 1: 3; Ps. 45: 6, 7, compare with Heb. 1: 8, 9). The Scriptures prove that ultimately God will be honored as supreme (1 Cor. 15: 28; Phil. 2: 9-11; Rev. 5: 12, 13; 19: 6; Deut. 10: 14, 17; Ps. 47: 2, 3, 7, 8; 83: 18; 97: 9; 145: 11-13; Rom. 14: 11). Thus Jehovah's supremacy is a Scriptural teaching.


The final attribute of God's being that we will consider is His unfathomableness. By this we mean that quality of God's being which makes Him impossible of being fully comprehended in all the details of His being, attributes, thoughts and works by any of His creatures. Of course God fully comprehends Himself in every detail of His being, attributes, thoughts and works. And those of His intelligent creatures who are in harmony with Him comprehend some of the things of His being, attributes, thoughts and works. For example, our study of his existence and attributes of His being have made clear some of their features to us. But other features of these we cannot fully grasp. Among other things this is manifest in the matter of His being without a beginning. While reasoning from second causes to the First Cause we saw that God has to be without beginning, because of His being uncaused; yet we cannot grasp how it can be so. The argument from effect to cause proves to our reason that it is a fact that He is without beginning; but neither it nor anything else explains to our reason how He can be without a beginning. It is our inability to reason out all things connected with His existence as



being without a beginning that makes Him unfathomable to us in certain respects of His existence. Thus His past eternity is not fully comprehensible to us. This same unfathomableness we find in almost all of His other attributes of being, His unity, supremacy and unfathomableness being perhaps the only exceptions. Thus while we see the reasonableness of His having a body, yet we cannot fully comprehend the kind of a body that He has. Nor can we fully comprehend His spirituality, self- existence, self-sufficiency, immortality, omnipotence, omniscience, omnipresence, invisibility, etc., though we are able to understand the fact of these qualities and comprehend some features of them. Our being images of God gives us the power partially to comprehend Him in His being, attributes, thoughts and works; but our being finite— limited—and His being infinite—unlimited—prevents us from fully comprehending God in all the details of His being, attributes, thoughts and works. Experience proves that the Scriptures are certainly true when they teach that none of God's creatures can fathom Him.


That there are some things in God unfathomable by us is taught in Biblical statements like the following: "The secret things belong unto the Lord our God; but those things that are revealed belong unto us" (Deut. 29: 29); "God … doeth great things and unsearchable [unfathomable]" (Job 5: 8, 9); "Canst thou by searching find out [fully comprehend] God? Canst thou find out the Almighty unto perfection?" (Job 11: 7); "Lo, these are parts of His ways [we can comprehend some features of Him]; but how little a portion is heard [understood] of Him. But the thunder of His power who can understand?" (Job 26: 14); "Behold, God is great, and we know [fully comprehend] Him not; neither can the number of His years be searched out [His eternity cannot be fully comprehended by us]" (Job 36: 26); "Great things doeth He, which we cannot comprehend. … Touching



the Almighty, we cannot [fully] find Him out" (Job 37: 5, 23); "Such knowledge [of Jehovah's secret things] is too wonderful for me; it is high, I cannot attain unto it" (Ps. 139: 6); "His greatness is unsearchable" (Ps. 145: 3); "Thou knowest not [fully] the works of God who maketh all" (Eccl. 11: 5); "There is no searching [fathoming] of His understanding" (Is. 40: 28); "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable [unfathomable] are His judgments, and His ways past finding out! For who hath known [fully comprehended] the mind of the Lord? or who hath been His counsellor?" (Rom. 11: 33, 34). These Scriptures, teaching our inability to fathom God, arouse us to appreciate, reverence, adore and worship the Unfathomable One.


And surely our consideration of the fourteen chief attributes of God's being should enhance Him in our appreciation and should prompt us to trust, reverence, love, adore and worship Him as altogether worthy. O! How great our God is in His attributes of being! Truly the acme of complete excellence meets perfectly and supremely in Him, and in Him alone, for which be ascribed unto Him all glory, praise and adoration!


The heav'ns declare Thy glory, Lord;

Through all the realms of boundless space

The soaring mind may roam abroad,

And there Thy power and wisdom trace.


Author of Nature's wondrous laws,

Preserver of its glorious grace,

We hail Thee as the great First Cause,

And here delight Thy ways to trace.



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