The Fundamental Doctrines of the Christian faith - R. A. Torrey

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abstraction which is itself God. Mrs. Eddy frankly and flatly denies the personality of God. The Christian Scientists not only say, "God is love," but they also say, "Love is God." They not only say, "God is good," but they also say, "Good is God." To say "Love is God" is an utterly different statement from saying, "God is love." You might just as well say "Spirit is God," because God says, "God is spirit," but all spirit is not God. Or you might as well say, "Light is God," because "God is light," but light is not God and love is not God, though God is love and God is light and God is spirit. What is meant by "love" in the inspired statement, "God is Love"? What is meant by the statement, "God is Love," is shown by the definition or description of love given in the context and in the immediately preceding chapter—1 John 3:13–18. These verses clearly show that by the statement in 1 John 4:8 and 1 John 4:16, "God is Love" is not meant that God is an abstract quality, "love," and that the abstract quality of love is God, but what is meant is that God is a person whose whole being and conduct are dominated by the quality of love, that is, by a desire for and delight in the highest welfare of others. This will be evident to you if I read from the immediately preceding chapter (1 John 3:13–17): "Marvel not, brethren, if the world hateth you. (14) We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. (15) Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. (16) Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. (17) But whoso hath the world's goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? (18) My little children, let us not love in word, neither with the tongue; but in deed and truth." And from this chapter (1 John 4:7–17): "Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God. (8) He that loveth not knoweth not God; for God is love. (9) Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world that we might live through him. (10) Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins. (11) Beloved, if God so loved us, we also ought to love one another. (12) No man hath beheld God at any time: If we love one another, God abideth in us, and his love is perfected in us: (13) Hereby we know that we abide in him and he in us, because he hath given us of his spirit. (14) And we have beheld and bear witness that the father hath sent the Son to be the Saviour of the world. (15) Whosoever shall confess that Jesus is the son of God, God abideth in him, and he in God. (16) And we know and have believed the love which God hath in us. God is Love; and he that hath abideth in love abideth in God, and God abideth in him. (17) Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world."

      The God of what is called "Modern Philosophy" is "The Absolute," and by "The Absolute" is generally meant a cold abstraction and not a clear, definite and warm personality Who loves, grieves, suffers, and Who works intelligently for others. And oftentimes the God of modern philosophy is not only "in all things" but is all things and all things are God. Such a God is no God at all. Whereas the God of the Bible, as we shall see as we proceed, is a Divine Person who exists apart from the world which He has created and Who existed before the world He created, Who bears definite relations to the world He has made and Who works along definite and clearly revealed lines. So we come face to face with the question, What sort of a Being is the God of the Bible, the real God, the one true God, the God of Christianity, the only God Whom we should worship and love and obey? The Kaiser also talks much about God and his followers are fond of saying, "Gott mit uns," but if any one will carefully study the Kaiser's utterances it becomes plain that he does not mean by God the God of the Bible, the Christian God, the God and Father of our Lord Jesus Christ.

       Table of Contents

      First of all "God is Spirit." This we read in our first text: John 4:24, "God is Spirit." You will note that in your Bible, both the Authorised and Revised Versions, you read, "God is a Spirit." But there is no indefinite article in the Greek language, and wherever it is necessary in the English translation to fit the English idiom, it has to be supplied, and it is supplied, in this case. But there is really no reason for supplying it here any more than there is for supplying it in 1 John 4:8 and translating, "God is a Love," or in 1 John 1:5 and translating "God is a Light." The preferable translation is as I have given it: "God is Spirit." This is a definition of the essential nature of God. What does it mean? Our Lord Jesus Himself has defined what is meant by "spirit" in Luke 24:39, where He is recorded as saying after His resurrection: "See My hands and My feet, that it is I Myself; handle Me, and see, for a spirit not flesh and blood, as ye behold Me having." It is evident from these words of our Lord that spirit is that which is contrasted to body. That is to say, spirit is incorporeal, invisible reality. To say, "God is Spirit" is to say that God is essentially incorporeal and invisible (cf. 1 Tim. 6:16), that God in His essential nature is not material but immaterial and invisible, but none the less real. This thought is also found in the very heart of that revelation of Himself which God made to Moses in the first division of the Old Testament. For example, we read in Deut. 4:15–18: "Take ye therefore good heed unto yourselves; for ye saw no manner of form on the day that Jehovah spake unto you in Horeb out of the midst of the fire; (16) lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female, (17) the likeness of any beast that is on the earth, the likeness of any winged bird that flieth in the Heavens. (18) The likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth." This is a plain declaration way back fifteen centuries before Christ, of the spirituality of God in His essential nature. God is essentially invisible spirit.

      But it is also clearly revealed in the Word of God that "spirit" may be manifested in visible, bodily form. We read in John 1:32 these words of John the Baptist speaking about what his own eyes had seen: "And John bore witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him." Here, then, we see Him who was essentially spirit manifesting Himself in a bodily, visible form.

      Furthermore in the Bible we are told that God has manifested Himself in visible form. We read in Ex. 24:9, 10: "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: (10) and they saw the God of Israel; and there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness."

      What they saw was not God in His essential nature as Spiritual Being. Indeed, what we see when we see one another is not our essential self, but the house we live in, and so John could say, as he does say in John 1:18: "No man hath seen God at any time." And so I could say to you now that you do not see me. Nevertheless, it was a real manifestation of God Himself that they saw, and so it could also be said, and said truthfully, that they had seen God, as it could be truthfully said, "you see me."

      Furthermore still, though God is essentially spirit, God has a visible form. This is taught in the most unmistakable terms in Phil. 2:6, where we are told of our Lord Jesus that He existed originally "in the form of God." The Greek word which is translated "form" in this passage means "visible form," "the form by which a person or thing strikes the vision," "the external appearance." It cannot mean anything else. This is the definition given in the best Greek-English lexicon of the New Testament, of the word here translated "form." Now as Jesus existed originally "in the form of God," it is evident that God Himself must have a form, this form in which our Lord Jesus is said to have existed originally.

      That God in His external form, though not in His invisible essence, is seeable, is also clear from Acts 7:55, 56, where we read: "But he (i.e., Stephen), being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens open, and the Son of man standing on the right hand of God." Now if God has not a form that can be seen, then,

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