Mathers Systematic Theology. Norman W. Mathers

The eternal God is infinite. The scripture declares the immutability of God applied to Jesus Christ (Heb. 13:8). Shedd (1979:1:351) advances our discussion by adding that God does not change in his substance (essence- internal being), his attributes or purposes. Conditional promises and threats demand a change in man but not in God (ibid:352-353). He relates God’s immutability to his infinity and infinite knowledge (1 John 3:20, John 21:17, Acts 15:18, Heb. 4:13, Rom. 11:33, Matt. 6:32, 1 Kin. 8:39, Ps. 139:1-16, Is. 46:10, Ezek. 11:5) (ibid:354). Erickson (2000:304) refers to the immutability of God as his constancy. God’s perfection is that He is a perfect being. His constancy is seen in his plans and purpose. There is not any modification in God’s character. God is immutable in his character. The faithfulness of God is a constant throughout the scriptures (1 Cor. 1:9, Phil. 1:6, 2 Tim. 2:13) (ibid:317). Scripture declaring a change in the mind of God are to be understood as a further outworking of his plan. Erickson gives the example of the Gentiles (ibid:304). I might add that any apparent change in the character of God such as God repents must be understood as a response to sin. Process theologians contradict the immutability of God arguing for reality to be seen in terms of the process (ibid:305). At best, it can be added that process theology is a philosophical position without a biblical foundation. Erickson informs that two names associated with process theology are Charles Hartshorne and Alfred North Whitehead (ibid:305). Some theists have challenged immutability, and additional attributes such as timelessnesss, and foreknowledge. They claim that these attributes originate with Greek philosophy rather than the scriptures (ibid:307). Timelessness relates to God’s attribute of eternity. Erickson (2000:307) names Clark Pinnock, Richard Rice, John Sanders, William Hasker, and David Basinger as arguing for this idea. God is both unchangeable and unchanging in his character (attributes) (Ryrie 1974:23). There is not any development needed nor is necessary in God’s essence. The plans of God are immutable as is He (ibid:23-24). God’s revelation is progressive in nature. The canon closed at approximately 100 A.D. The last New Testament book to be received was the book of Revelation at 90 A.D. This apparent change is only from man’s perspective. Revelation was not given all at once but over a course of approximately 1600 years (Chafer 1971:1:29). Secular thought claims immutability can be explained as originating with mysticism and apriori theology. This view faults Scripture and is speculative in nature (MacIntosh 1919). Cupitt (2003:4) believes that objective theism of which immutability is one attribute of God is not defensible. He argues that this is true ethically, philosophically, theologically, and culturally. He omits the biblical category.

      3.5 The Communicable Attributes of God

      3.5.1 Omnipotence

      Charles Hodge (1975:1:407) relates omnipotence to the will of God. God wills and it is done refers to creation. God has created according the good pleasure of his will which is a direct reference to Ephesians 1:11. “In whom also we have been called having been predestinated according to plan the one supernaturally works all things according to the divine decree” (boulen) “His will” [author’s translation] (Aland & Black 1968:665). The word boulen is used of the divine plan. It was formed when the Godhead met in eternity past. Hodge (ibid:407) cites these verses to support omnipotence (Gen. 17:1, Jer. 32:17, Ps. 115:3, Ps. 135:6). The omnipotence of God means that he is free from all restraints. Jesus told his disciples that all power had been given to Him in heaven and earth. The work of the Father is “which he has purposed in Christ having raised Him from dead and having seated” [Him-understood] “at His right in the heavenlies” (Eph. 1:20) [author’s translation] (Aland & Black 1968:666). Jesus Christ has been “exalted above all rule, authority, power, and lords, and every name being named not only in this age but also in the coming ones” (Eph. 1:21-22) (ibid:666). An exegesis of Philippians 2:9-11 testifies to the Sovereign Lordship of Jesus Christ that everything concerning the believer’s life must come through Him. The miracles of Christ demonstrate his power over every realm. The Bible declares that the Lord God Almighty reigns: “Hallelujah because the Lord” (Jesus Christ) “has reigned” (Aorist Active Indicative, 3^rd person singular – constative – refers to something being completed in past time without reference to the action – just that it did happen) “God the Almighty” (Rev. 19:6) [author’s translation] (Aland & Black 1968:885). The context is a choral reading of praise in heaven because God has judged “the great harlot” (Rev. 19:2) (ibid:884). The false system of worship the world church is pictured in Revelation 17. Its commercial system has been destroyed by the Lord God Almighty in Revelation 18. The outworking of the glory of God stated in the Holy Scriptures is the might of God (Col. 1:11). The might of God is the application of his divine power to accomplish all his decree. Hoekema argues that God can accomplish all which He wills (1975:29-34 in Henry (ed.) 1975). It would be better phrased that God can accomplish all which He has willed. The decree of God and the means to accomplish all the divine will was completed in eternity past before time began. Shedd advances our discussion citing Psalm 33:6 where word or command is used of the divine omnipotence. God’s divine omnipotence is unlimited . It is only limited by absurd logical impossibilities (1979:1:359). God cannot do that which is contrary to his divine nature (being or essence) (ibid:360). God is not able to lie (Heb. 6:18) and can not deny Himself (2 Tim. 2:13). James 1:13 adds that God is not tempted by sin nor does He tempt believers to sin. Shedd explains that God is a perfect Being while sin is an imperfection (ibid:360). The attributes of God are equally balanced. His divine power is seen in creation (Is. 44:24). His providence is seen in Genesis 1:1 and 2. The preservation of God is declared in Hebrews 1:3. God supernaturally intervenes in our present world. His supernatural intervention supercedes natural laws (ibid:362). In addition, Shedd brings out the attribute of omnipotence applied to Christ and the gospel. Christ is the power of God (1 Cor. 1:24). The gospel is the power of God. The message has a life changing principle (Rom. 1:16). Messiah, Jesus Christ is the arm of the Lord (Is. 53:1). A. A. Hodge (1972:149) calls God the first cause. He supernaturally works all things according to the purpose which is divine decree (boule) His will. The divine decree was formed by His own counsel in Eternity Past. God’s infinite power is realized in all that God has willed (Chafer 1971:1:209). God’s omnipotence is evidenced in creation (Gen. 1:1), his power to preserve (Heb. 1:3) and divine providence (Ryrie 1974:23). The providence of God has one great end the glory of God. All events and the means to accomplish them come to pass as he planned from eternity past (Hodge 1975:1:255). Philosophers such as Hume have argued against the omnipotence of God. They reason that the Greatness of God would eventuate in a world without evil. The presence of evil in the world argues against theism (Hartshorne 1965:201). Plantinga acknowledges the fact of evil in the world (1977:54).

      The problem is not with the omnipotence of God. The origin of evil is accounted not in the omnipotence of God but rather in his created beings. Isaiah 14 records the fall of Satan. Ezekiel 28 records the sin of Satan. This is the origin of evil in the universe. The fall of man in the Garden of Eden was because of obedience to Satan (Gen. 3:8-21, Rev. 20:2). God purposed by the counsel of his own will to have elect and non-elect angels. The Scripture testifies to this fact (1 Tim. 5:21). The omnipotence of God will be seen in the triumph of righteousness. Jesus Christ created the angelic realms (Col. 1:16).

      3.5.2 Omnipresence

      The Omnipresence of God means that God is everywhere at once with His whole being. God is One and His being is not divided nor diffused into parts throughout space (Ps. 139:7-12). Scripture points to the dwelling place and throne of God in heaven (Matt. 6:9, Is. 66:1). Three additional terms are associated with omnipresence. These are immensity, transcendence, and immanence. The immanence of God means that God is within the world. He is acting within and through his creation (Zech. 1:10-11). He is transcendent in that God is above and beyond creation but is at the same time present and working in the world (Ps. 19:1-14, 139:10, Is. 55:8-9, Rom. 1:20). The immensity of God explains the vastness of God’s being. He is free from all limitations (Chafer 1971:1:219-220). God’s presence becomes a source of blessing knowing His continual encouragement, comfort, and protecting hand. This is an incentive to live a holy life. The child of God is comforted by the presence of the Lord. The omnipresence of the Lord means the direction of God in the believer’s life (Ex. 13:21, 33:14, Phil. 2:13). Chafer adds that the Bible points out that each member of the Godhead is said to be present at a particular point. The Father is said to be in heaven (Matt. 6:9), the Son is at the right hand of the Father (Heb.