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Glory of God

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The following is a selection of comments on the word “glory”, (δοκσοϛ), as used in the Bible.

Glory is used to describe the essence of God: Rom. 3:23; Eph. 1:17; Deut. 5:24; Ps. 21:5; Mt. 16:27: Luke 2:9.

The Lord Jesus Christ is said to possess glory: Mk. 10:37.

Glory is used to describe the edification structure in the believer’s soul: Eph. 3:21; Col. 1:27; 1 Pet. 1:8; 2 Thess. 2:14. As a believer receives doctrine, he reflects the glory of God.

A wife is said to be the glory of her husband: 1 Cor. 11:7, 15.

The grace of God is described as his glory: Eph. 1:6.

The provision of God’s grace is also called wealth, the riches of His glory: Eph. 1:18; 3:16; Phil. 4:19.

There is a glory in the future which is beyond human knowledge, namely, the glory of eternity: 1 Tim. 3:16; Heb. 2:10; 1 Pet. 5:10; 2 Pet. 1:3.

Human glamor is described as glory, though often in the negative sense: 1 Pet. 1:24; Phil. 3:19; Mt. 6:29.

Glory is used to describe the wonders of the universe: 1 Cor. 15:40,41.

Glory is used to describe the resurrection body of the believer: 1 Cor. 15:43; 2 Thess. 2:14.

The word glory is associated with the presentation of the Church to the Lord Jesus Christ: Heb. 2:10; Mt. 19:28; 24:30; 25:31.

The Shekinah Glory

The description below is credited to the International Standard Bible Encyclopedia

The word shekinah is not found in the Bible, but is used in rabbinic literature to signify God’s presence. In reaction to Hellenism and paganism, Judaism attempted on the one hand to preserve the biblical notion of God’s presence while on the other hand emphasizing the vast gulf between the deity and mankind.

The promise that God would dwell with mankind goes back to Noah’s blessing in Gen. 9:27: “God enlarge Japheth, may he [God] dwell in the tents of Shem” (cf. RSV “and let him [Japheth] dwell …”). The Aramaic renders this verse: “He will cause his shekinah to dwell in the dwelling place of Shem.”

Many passages in the Pentateuch affirm that the Lord came to dwell among His people Israel. First He revealed His glory cloud (Exo. 13:21f), which represented His presence and protection in the wilderness. The cloud came to rest at Mount Sinai and formed a canopy for Moses as he communed with Yahweh and received the commandments (Exo. 24:15–18).

The purpose of the revelation about the construction of the tabernacle and the commencement of the priestly service (Exo. 25–31) was to ensure that Israel might be blessed by the divine presence in its midst: “And let them make a sanctuary, that I may dwell in their midst. According to all that I show you concerning the pattern of the tabernacle, and all of its furniture, so you shall make it” (Exo. 25:8f).

The divine presence was a guarantee of the covenant: “And I will dwell among the people of Israel, and will be their God. And they shall know that I am the Lord their God, who brought them forth out of the land of Egypt that I might dwell among them; I am the Lord their God” (Exo. 29:45f; cf. Lev. 26:11f). Only the concept of shekinah can explain the details of Israel’s cultic, moral and civil laws. By these means God taught Israel how to live as a holy and clean people in His presence (cf. Nu. 5:3).

When the tabernacle of the Lord was completed, it was crowned with the descent of the glory cloud. The Pentateuch stresses that all Israel saw the cloud covering the tabernacle as evidence of the presence of the Lord’s glory (Ex. 40:34–38; Lev. 9:23f). Israel believed that the divine presence was particularly associated with the most holy place, where Yahweh dwelt between the cherubim above the ark (1 Sam. 4:4; 2 Sam. 6:2; Psalm 80:1). The shekinah signified God’s presence and protection; thus when the ark was carried forward an early war hymn exclaimed, “Arise, O Lord and let thy enemies be scattered; and let them that hate thee flee before thee”; and when it rested the response was, “Return, O Lord, to the ten thousand thousands of Israel” (Num. 10:35f). Later in Israel’s history the location of the ark signified the place of the divine shekinah; first at Shiloh (1 Sam. 4:4) and later in Jerusalem (2 Sam. 6:12–19). Yahweh revealed His glorious presence again through a cloud at the dedication of the Solomonic temple (1 Kings 8:10f). Upon this occasion Solomon declared, “The Lord has set the sun in the heavens, but has said that he would dwell in thick darkness. I have built thee an exalted house, a place for thee to dwell in for ever” (1 Kings 8:12f).

Closely related to the motif of the presence of God are other motifs: the angel of the Lord (cf. Ex. 14:19; 23:20–23; 33:1–3; Isa. 63:9; see the Grace Notes study entitled ANGEL II.C), the glory of the Lord (Ex. 40:34–38; Ezk. 1:28; 10:18f; 11:22f), the word (Isa. 55:9), wisdom (Prov. 8), and spirit of the Lord (Ezk. 2:2; 11:24). These reveal God’s presence and the means of His judgment and deliverance.

When Judaism came into contact with Hellenism (3rd century b.c.), it developed a theological vocabulary. Instead of referring directly to God by His names and titles, it spoke of Him in circumlocutions. The concept of shekinah proved useful as an in between way of speaking about God as Spirit, wisdom, the word, etc.

In the Jewish commentaries Mishnah, Midrashim and Talmud, the shekinah motif shows a theological rather than an apologetic development. The shekinah, like the rays of the sun, is at many places at the same time (T.B. Sanhedrin 39a) and more present at some places than others. This explains Yahweh’s special presence at the burning bush, Mount Sinai, the tabernacle and the temple. The analogy also clarifies Israel’s special status, since the shekinah was more real to the Israelites than to the Gentiles (T.B. Berakoth 7a; Shabbath 22b; Midr Nu. Rabbah vii.8) even after they had gone into exile (T.B. Megillah 29a). Moreover, the radiance of the shekinah is more authentic wherever anyone practices the law of God (T.B. Menahoth 43b), or good works (T.B. Baba Bathra 10a) or is in need of the divine presence (T.B.Shabbath 12b; Sotah 17a). The shekinah resists the proud, rebellious, sinful and lazy (T.B. Berakoth 43b; Hagigah 16a;Shabbath 30b; Sotah 42a), but rests in large measure on the saintly, wise, leaders, affluent and outstanding Jews (T.B.Shabbath 92a; Sotah 48b; Sukkah 28). Even the proselytes could find a special place (T.B. Shabbath 31a). Related designations of the shekinah are the word, the spirit, the glory, the light and the wings of the shekinah. From the Tannaitic and Amoraic literature it is apparent that these designations of the shekinah refer to none other than the Lord. As Urbach has observed, a survey of all the passages referring to the shekina leaves no doubt that the shekina is no hypostasis and has no separate existence alongside the deity (p. 63).

This is different in Christianity, however, where the New Testament presents the Christ as the word, glory and light of God and also speaks of the spirit of God. The shekinah motif helps to explain the oneness and separateness within the Godhead. The New Testament authors employed this language to explain the mystery of the incarnation (see the Grace Notes teaching on the Person of Christ) and the indwelling of the Holy Spirit (II). At Jesus’ birth the shepherds saw the glory of the Lord (Luke 2:9). John observed Jesus’ glory and identified Him with the word of God: And the word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father (John 1:14). At Jesus’ baptism the Holy Spirit descended and remained on him (John 1:32). The Messiah’s glory was especially transparent on the mount of transfiguration (Luke 9:29; cf. 2 Pet. 1:16–18). In the context of giving sight to a blind beggar, Jesus Himself declared, I am the light of the world (John 9:5). Shortly before His death Jesus prayed the high priestly prayer, in which He stated that the Son shares in the glory of the Father and prayed that believers may also share in this glory (John 17:22).

In his epistles Paul used the concept of dwelling (shekinah) to set forth the mystery of the incarnation or the dwelling of God in human flesh; cf. Col. 1:19; 2:9). The glory of the shekinah rests on all those who are in Christ (e.g., Rom. 9:23; Eph. 1:18; 3:16; Col. 1:11, 27). Jesus is the Lord of glory (1 Cor. 2:8). The glory of the incarnate Christ has been greatly magnified in His resurrection (Rom. 6:4). Through the spirit, all who are in Christ already share in the benefits of the risen Christ in anticipation of His glorious appearing (cf. Rom. 8:15–18; 2 Cor. 1:20–22; Eph. 1:13f). Paul stated the Christian hope thus: Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit (2 Cor. 3:17f).

The association of Jesus with the shekinah is also apparent elsewhere in the New Testament. Paul saw the glory of the resurrected Jesus and was blinded by His brightness (Acts 9:3–9; 22:6–11). Heb. 1:3 speaks of God’s supreme revelation in Jesus, who reflects the glory of God and bears the very stamp of his nature, upholding the universe by the word of his power. James 2:1 addresses the Christian community as those who hold the faith of our Lord Jesus Christ, the Lord of glory.

The presence of the Holy Spirit is also a representation of the shekinah. The spirit descended and remained on Jesus (John 1:33). At Pentecost the Holy Spirit came down and rested on the 120 disciples: And there appeared to them tongues as of fire, distributed and resting on each of them (Acts 2:3, emphasis supplied).

The New Testament is clearly set against the Jewish background. The New Testament authors attributed to the spirit and to the Son the glory associated with the shekinah. Jesus is the me^mra¯´ (word), filled with the Holy Spirit of God and full of glory, and He reflects the glory of God. The Holy Spirit bestows the glory of God on all who are filled with the Holy Spirit, and thus they are gloriously renewed in the image of God (see Kline).

Bibliography.—EncyclopediaJudaica, XIV, sv (R. G. Horwitz); M. G. Kline, Images of the Spirit (1980); TDNT, II, (G. von Rad and G. Kittel); E. E. Urbach, The Sages: Their Concepts and Beliefs (Engtr, 1979).

W. A. Vangemeren

Barnes (Barnes, A., Barnes’ Notes on the Bible), has the following comments regarding the Lord’s appearance to Saul on the Damascus road (Acts 9).

Barnes makes the following remarks:

  1. God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that special splendor which they named the shechinah. In this way he went before them into the land of Canaan, Exodus 13:21,22; compare Isaiah 4:5,6. This appearance or visible manifestation they called the glory of YAHWEH, Isaiah 6:1-4; Exodus 16:7, “In the morning ye shall see the glory of the Lord . . .”; Acts 9:10; Leviticus 9:23; Numbers 14:10; 16:19, 42; 24:16; 1 Kings 8:11; Ezekiel 10:4. Luke 2:9, The glory of the Lord shone round about them.
  2. The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. See Matthew 17:1-5.
  3. He had spoken of a similar glory with which he had been invested before his incarnation, and to which he would return; John 17:5, “And now, Father, glorify thou me with the glory which I had with thee before the world was.”; Matthew 25:31, “The Son of Man shall come in his glory . . .” Compare Matthew 16:27; 19:28. To this glory he had returned when he left the earth.
  4. It is a sentiment which cannot be shown to be incorrect, that the various appearances of the angel of Yahweh, and of Yahweh, mentioned in the Old Testament, were appearances of the Messiah the God who would be incarnate and the special protector of His people. See Isaiah 6; compare with John 12:41.
  5. When the Lord Jesus appeared to Saul, it would have been in his appropriate glory and honor as the ascended Messiah. That he did appear is expressly affirmed.
  6. This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1 Corinthians 9:1,2. The design was further to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory (John 17:5); a calling up a new witness to the fact of his resurrection, and of his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.
  7. We are to regard this appearance, therefore, as the reappearance of the shechinah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

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Essence of God

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The phrase “Essence of God” is a theological term used to refer to God’s personal characteristics, or to the facets of His personality. Sometimes the term “Attributes of God” is used to refer to God’s essence. The “attributes”, or the “essence”, of God are His primary characteristics, so they cannot be completely communicated to man. They can be described to a degree, but they cannot be fully defined.

Finite man cannot define the infinite. The Bible is the Word of God, and as such it reveals those facts about the Creator that He has seen fit to reveal about Himself.

Man supposes that God thinks like a man. We think God wants revenge, because when we’re insulted, we want revenge. When we are cheated, we want immediate justice and retribution. We are indignant and shocked at the behavior of others, so we expect God to be shocked.

But God does not feel insulted. He does not feel cheated – He owns everything. He is not indignant, temperamental, or emotional. He does not throw tantrums (or lightning bolts). He is not surprised or shocked by anything. He is never depressed or moody.

God is not arrogant or egotistical. He knows Himself, is self-assured, and is humble.

God is a rational, logical, stable-minded, patient; and all of His thinking is backed up by His omniscience. He approaches every issue from the basis of His perfect character, the subject of this study.

God approaches every issue regarding human beings out of His love for all men. His thinking toward man takes all of His attributes into consideration – but Love is always present. It is God’s thinking about us, in love, that is His perfect Grace thinking. He is always gracious, always thinks Grace.

Spirituality is one of God’s primary attributes. God is immaterial, in a universe that is made up of both material and immaterial. God has revealed something of what He is in the Word, but only He knows Himself fully. We must rely on what is written in the Bible for any understanding of what God is like.

The fact that God is a spiritual being means that He lives. Spirituality implies life. Jer. 10:10 and 1 Th. 1:9 tell us that God is alive and well. The life of God has no beginning and no ending. God is eternal. The Christian shares God’s eternal life, but since his eternal life has a beginning at the time he accepted Jesus Christ as Saviour, his eternal life is properly called “everlasting life”.

All of the characteristics of the divine essence are present in God at all times, but not all are manifest at the same time, just as while all colors are present in a ray of white light, the individual colors can be seen only under certain conditions of reflection or refraction. Various attributes of God can be seen in certain situations. For example:

  • In salvation, God’s love and eternal life are apparent.
  • In judgment, His righteousness and justice are manifested.
  • In God’s faithfulness, His immutability and veracity are shown.
  • In God’s Plan, His omniscience and sovereignty are seen.
  • In God’s will, sovereignty is paramount.
  • In God’s revelation, veracity, love, and omniscience are obvious.

The rest of this paper is devoted to a description of the ten characteristics of the Essence of God as seen in the various Bible passages that describe them.


God is the supreme being of the universe.

Deut. 4:39 Know therefore this day, and consider it in thine heart, that the Lord, he is God in heaven above, and upon the earth beneath; there is none else.

I Sam. 2:6-8 The Lord killeth, and maketh alive; he bringeth down to Sheol, and bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the refuse, to set them among princes, and to make them inherit the throne of glory; for the pillars of the earth are the Lord’s, and he hath set the world upon them.

I Chron. 29:11 Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is thine. This is the kingdom, O Lord, and thou art exalted as head above all.

**II Chron. 20:6 And said, O Lord God of our fathers, art not thou God in heaven? And rulest not thou over all the kingdoms of the nations? And in thine hand is there not power and might, so that none is able to withstand thee?

*Psalm 83:18 That men may know that thou, whose name alone is the Lord, are the Most High over all the earth.

Isaiah 45:5-6 I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me. That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else.

Acts 17:24 God, who made the world and all things in it, seeing that he is the Lord of heaven and earth, dwelleth not in temples made with hands.

God has a will. He is eternal, infinite, and self-determining. He makes decisions, policies, sets up principles. This is divine volition.

Daniel 4:35 And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?

Heb. 6:13 For when God made a promise to Abraham, because he could swear by no greater, he swore by himself.*

Psalm 47:7 For God is the King of all the earth; sing ye praises with understanding.

Psa 115:3 But our God is in the heavens; he hath done whatsoever he pleased.*

In His sovereignty, God decided to give man a free will. The meeting place of Man’s will and God’s will is the Cross. (John 3:16)

God’s sovereign plan for the human race is first, salvation, “Believe on the Lord Jesus Christ” (Acts 16:31); second, during life on earth as a believer, to be filled with the Holy Spirit and to grow in Christ (Eph 5:18; I Peter 3:18); and third, to have eternal life in heaven, in a resurrection body.


God is absolutely holy, or righteous.

Psalm 145:17 The Lord is righteous in all his ways, and holy in all his works.

Lev. 19:2b Ye shall be holy; for I, the Lord your God, am holy.

I Sam. 2:2 There is none holy like the Lord; for there is none beside thee, neither is there any rock like our God.

Psalm 22:3 But thou art holy, O thou who inhabitest the praises of Israel.

Ps. 111:9 He sent redemption unto his people; he hath commanded his covenant forever; holy and reverend is his name.

Isaiah 6:3 And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory.

God is good.

Ps. 25:8 Good and upright is the Lord; therefore will he teach sinners in the way.

Ps. 34:8 Oh, taste and see that the Lord is good; blessed is the man who trusteth in him.

Ps. 86:5 For thou, Lord, are good, and ready to forgive, and plenteous in mercy unto all those who call upon thee.

God is free from sin.

II Cor. 5:21 For he hath made him, who knew no sin, to be sin for us, that we might be made the righteousness of God in him.

I John 1:5 This, then, is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

God is perfect in His character and Person.

Deut. 32:4 He is the Rock, his work is perfect; for all his ways are justice; a God of truth and without iniquity, just and right is he.

Ps. 7:9 Oh, let the wickedness of the wicked come to an end, but establish the just; for the righteous God tests the minds and hearts.

Rom. 1:17 For in it is the righteousness of God revealed from faith to faith; as it is written The just shall live by faith.

Psalms 11:7; 97:6; 111:3; 119:137

Jer. 23:6

John 17:25

Rom. 10:3

I John 2:29.

God is righteous in all His attitudes and actions

Deut. 32:4

2 Sam. 22:31

Ps. 119:137; 145:17

Dan. 9:14

Rev. 19:2

In the application of the concept of God’s righteousness (+R) to the unbeliever, it is important to remember that His righteousness is absolute. This means that He cannot fellowship with sin. He must demand the same perfection of His creatures. Man’s concept of righteousness is relative (Isa. 64:6); but no one can measure up to the divine standard nor achieve absolute righteousness by self-effort. However, the righteousness of God is freely available to all who believe.

Psalm 14:3; Rom. 3:23; Tit. 3:5; Rom. 3:22


God is Just, and cannot be unfair. His justice demands that disobedience against His laws be punished. Justice administers the penalty that right-eousness demands.

Psalm 19:9 …the judgments of the Lord are true and righteous altogether.

Psalm 50:6 …for God is judge himself.

Psalm 58:11 …verily he is a God that judgeth in the earth.

Rom. 3:26 To declare at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Heb. 10:30-31 For we know him that hath said, Vengeance belongs unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

Heb. 12:23

1 John 1:9

Rev. 15:3

God’s justice is satisfied because of His grace provision of redemption. The Lord Jesus Christ, through his substitutionary, effective death on the Cross, transferred the guilt of the sinner onto Himself, thus satisfying the justice of God. God is now free to pardon the sinner and justify the one who accepts His saving grace. God is equally free to justly condemn all who reject salvation. The basis of their indictment is works, never sins.

1 Pet. 2:24

Rom. 5:12; 6:23; 3:21-28; 4:5; 8:1

John 3:18,36; 5:28-30.

Grace always precedes judgment.


God is eternal and unchangeable love.

Jer. 31:3 The Lord has appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.

God, in His sovereignty, decided to treat man in grace. It is His love that motivates His grace. Righteousness and Justice stood in the way because of the sin barrier between man and God. In Love, God the Father sent His Son to the cross to die for the sins of the whole world. Righteousness and Justice are thus satisfied, the barrier is removed, and love and grace can be given to men.

Eph. 2:8,9

Isa. 59:2

John 3:16.


God is absolute existence.

Ex. 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

John 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.*

God has neither beginning nor end.

God existed in eternity past, and He will exist forever.

Gen. 1:1 In the beginning, God…

Isa. 43:13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

Col. 1:17 And He is before all things, and by him all things consist.*

Deut. 32:40; 33:27

Job 36:26

Psa. 9:7; 90:2; 102:37: 135:13

Lam. 5:19

Hab. 3:6

John 1:1-4

1 Tim. 1:17

1 John 5:11

Rev. 1:8; 21:6; 22:16

The believer in Christ has everlasting life.

John 3:16 For God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.

John 10:28-29 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

1 John 5:11

John 8:51: 14:1-3

The unbeliever will experience everlasting punishment.

Matt 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.*


God is all-knowledge.

1 Sam. 2:3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed.

Job 26:6 Hell is naked before him, and destruction hath no covering.

Job 31:4 Doth he not see my ways, and count all my steps?

Job 34:21 For his eyes are upon the ways of man, and he seeth all his goings.

Psalm 139:1-12

Psalm 147:4 He telleth the number of the stars; he calleth them all by their names.

Jer. 16:17 For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes.

Matt. 10:29-30 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered.

Heb. 4:13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.*

Job 37:16; 42:2

Eze. 11:5

God is infinite in wisdom and understanding.

1 Sam. 16:7 …for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.

Psalm 44:21 Shall not God search this out? for he knoewth the secrets of the heart.

Prov. 3:19 The Lord by wisdom hath founded the earth; by understanding hath he established the heavens.

Jer. 17:10 I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

Jer. 51:15 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding.

Matt. 6:8 …for your Father knoweth what things ye have need of, before ye ask him.

Rom. 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Psalm 147:5

Prov. 17:3

Isa. 40:13,14

Nahum 1:7

Rom. 11:33

1 John 3:20

God knows the end from the beginning (foreknowledge).

Isa. 41:26; 42:9; 43:9

Isa. 46:10

Acts 2:23; 15:18

1 Pet. 1:2

As God, the Lord Jesus Christ knew all things and all men.

Matt. 9:4

John 2:24; 19:28; 21:17

Application to believers:

Job 23:10 But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.

Matt. 6:31-33 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoewth that ye have need of all these things. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.

James 1:5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

James 3:17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.


God is ever-present, neither limited by time nor space, immanent and transcendant.

Jer. 23:24

Acts 17:27

The heavens cannot contain God.

1 Kings 8:27

Acts 17:24

Heaven is His throne, the earth His footstool.

Deut. 4:39

Isa. 66:1

Man cannot escape the presence of God.

Job. 34:21,22

Psalm 139:7-10

Prov. 15:3

The Christian can take great comfort in the presence of God.

Gen. 28:15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land/ for I will not leave thee, until I have done that which I have spoken to thee of.

Josh. 1:9 Have not I commanded thee? Be strong and of a good courage: be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.

Ex. 33:14

Psalm 121:3,4

Matt. 18:20

1 Cor. 3:16

Heb. 13:5


God is all-powerful and limitless in ability.

Gen. 17:1; 18:14

Job 26:7; 42:2

Psa. 24:8; 93:1; 147:5

Isa. 40:26; 50:2

Jer. 27:5; 32:27

Matt. 19:26

Mark 14:36

Luke 1:37

Rev. 4:8

God is limitless in authority.

Psa. 33:9

Rom. 13:1

Heb. 1:3 He upholds all things by the word of His power.

Rev. 19:6

Scriptures show the manifestation of God’s power.

2 Chron. 16:9; 25:8

Psa. 74:13

The power of God’s Son.

Matt. 9:6; 28:18

John 10:18; 17:2,3

The application of God’s omnipotence to the Christian Way of Life.

1 Sam. 17:47

Psa. 27:1

Isa. 26:4; 40:29

Jer. 33:3

Acts 1:8

1 Cor. 15:43

2 Cor. 9:8

Eph. 1:19; 3:20

Phil. 4:13

2 Tim. 1:12

Heb. 7:25

1 Peter 1:5


God is neither capable of nor susceptible to change.

Psa. 102:26,27; Mal. 3:6; Heb. 1:12

God is absolute stability.

Isa. 40:28

James 1:17

God’s Word and His works are unchanging.

Psa. 119:89

Eccl. 3:14

Isa. 40:8

God’s great faithfulness is a product of His immutability.

Psa. 36:5; 89:33; 119:90

Lam. 3:23

He is faithful to keep His promises.

Num. 23:19

1 Kings 8:56

2 Cor. 1:20

Tit. 1:2

Heb. 10:23; 11:11

He is faithful to forgive, 1 John 1:9.

He is faithful to keep us saved, 2 Tim. 2:12,13.

He is faithful to deliver in times of pressure, 1 Cor. 10:13.

He is faithful in suffering, 1 Pet. 4:19

He is faithful to provide in eternity, 1 Thess. 5:24.

He is faithful to stabilize the believer, 2 Thess. 3:3

The faithfulness of Christ.

Heb. 3:1,2; 13:8

Rev. 1:5; 19:11


God is absolute Truth, Deut. 32:4

God’s truth is manifested:

  • in His ways.

Psa. 25:10; 86:15

Rev. 15:3

  • in His works

Psa. 33:4; 111:7,8

Dan. 4:37

  • in His Word

2 Sam. 7:28

1 Kings 17:24

Psa. 19:9; 119:142,151; 138:2

John 8:45; 17:17

2 Cor. 6:7

Eph. 1:13

The Veracity of the Godhead:

The Father –

Psa. 31:5

Isa. 65:16

Jer. 10:10

John 3:33; 17:3

Rom. 3:4

The Son –

John 1:14; 8:32; 14:6

1 John 5:20

Rev. 16:7; 19:11

The Holy Spirit –

John 14:17; 15:26; 16:13

1 John 5:6

Application of God’s Veracity to the Christian.

Prov. 6:16,17

Matt. 5:37

2 Tim. 2:15

1 John 4:6

The Trinity

There are three distinct Persons of the Godhead, each possessing the entire essence of deity. The three Persons comprise what the Scripture represents as the ONE TRUE GOD. In the unity of the Godhead (Acts 17:29; Rom. 1:20; Col. 2:9) there are three Persons on one substance, power and eternity (Isa. 48:16; Luke 3:22; John 14:16; Rom. 15:30; 1 Cor. 12:4-6; 1 John 4:13,14)

The full title of God is “God the Father, God the Son, God the Holy Spirit”. (Matt. 28:19; 2 Cor. 13:14). Each Person is made up of the same divine characteristics, making each equal to either of the other two (John 10:30; 16:15) Therefore, when the Bible speaks of God as being One, it is a reference to Essence; when speaking of the members of the Godhead, it is a reference to the Persons.

Sovereignty Psa. 103:19 Rev. 19:16 1 Cor. 12:11
Righteousness Rev. 7:10 Heb. 1:8 John 3:8
Love 1 John 4:8 1 John 3:16 Gal. 5:22
Justice and Righteousness Deut. 32:4 Zech. 9:9 Called “Holy” Spirit
Eternal Life Jer. 10:10 Col. 1:17 Heb. 9:14
Omniscience Psa. 147:4,5 Col. 2:3 1 Cor. 2:10,11
Omnipresence Psa. 139:8 Mt. 28:20 Psa. 139:7
Omnipotence Mt. 19:26 Mt. 28:18 Isa. 11:2
Immutability Psa. 102:26,27

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The “Much More” Care of God

There is a great deal more to salvation than eternal life. There is a depth of experience here on earth that is unbelievable to anyone who does not live through it. It is the much more provision concept of personal happiness and prosperity during life on earth for the believer who is occupied with the Lord Jesus Christ.

Rom. 5:6-10, “For while we were still helpless, at the right time Christ died for the ungodly.”

“For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die.”

“But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.”

“Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.

For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.”

Matt. 6:25-34,“For this reason I say to you, do not be anxious for your life, as to what you shall eat, or what you shall drink; nor for your body, as to what you shall put on. Is not life more than food, and the body than clothing?”

“Look at the birds of the air, that they do not sow, neither do they reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?”

“And which of you by being anxious can add a single cubit to his life’s span?”

“And why are you anxious about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin,”

“yet I say to you that even Solomon in all his glory did not clothe himself like one of these.”

“But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for you, O men of little faith?”

“Do not be anxious then, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘With what shall we clothe ourselves?’”

“For all these things the Gentiles eagerly seek; for your heavenly Father knows that you need all these things.”

“But seek first His kingdom and His righteousness; and all these things shall be added to you.”

“Therefore do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.”

We are objects of God’s love.

Eph. 2:4, “But God, who is rich in mercy, for his great love wherewith He loved us….

Eph. 5:2, “And walk in love, as Christ also has loved us, and has given Himself for us…

1 John 4:10, “Herein is love, not that we loved God but that he loved us…”

We are objects of His grace.

Eph. 2:8,9, “By grace you are saved…

1 Peter 1:5, “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

Titus 2:11, 12, “For the grace of God that brings salvation to all men has appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world,”

We are objects of His power.

Phil. 2:13, “For it is God which works in you both to will and to do of His good pleasure.

We are objects of His faithfulness.

Phil. 1:6, “Being confident of this very thing, that he which has begun a good work in you will perform it until the day of Jesus Christ.”

We are objects of His peace.

John 14:27, “Peace I leave with you, my peace I give unto you: not as the world gives peace, give I unto you. Let not your heart be troubled, neither let it be afraid.

We are objects of His consolation.

2 Thess. 2:16,17, “Now our Lord Jesus Christ himself, and God, even our Father, which has loved us, and has given us everlasting consolation and good hope through grace, comfort your hearts, and establish you in every good word and work.”

We are objects of Christ’s intercession.

Heb. 7:25, “Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever lives to make intercession for them.”

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