Mathers Systematic Theology - Norman W. Mathers

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15. The longsuffering of the Lord (Jesus) is because of salvation. The apostle Paul answers this question in Romans 9:15-16. God has the right to show mercy and the right to not show mercy. The apostle uses Pharoah as an example of one whom God raised up to declare his divine power and proclaim his name throughout the earth (Rom. 9:17) (Hodge 1972:221). God has the sovereign right as the Creator. Paul uses the illustration of the right of the potter over the clay (Rom. 9:20-24). To argue that there is a difference between what God has willed and his emotions (sensibility of God) may be an argument based on the wider context of the New Testament or speculative philosophical theology. In the immediate context of 2 Peter 3, the apostle is answering the question of why the Lord’s return has not happened. The answer is salvation. The longsuffering of the Lord waits for the last person to be saved (2 Pet. 3:15). The “not willing anyone perish and all to come to repentance” must be understood in the immediate context of those who are appointed to salvation. God determined the end from before the beginning (Eph. 1:3-14). Ryrie adds that without a doubt the Bible teaches God’s sovereignty. Ephesians 1 and Romans 9 confirm the biblical doctrine of a sovereign God (1974:25). This is a comforting doctrine to the Christian affirming that God is in control and his plans will be triumphant (ibid:25).

      In analysis, the spirituality of God means God is spirit. He is in another realm with unlimited access to the material, space, and time world. The unity of God means that the one God exists in 3 persons (Matt. 28:19-20, John 14:16-17, 2 Cor. 13:14). Each member of the Godhead is God. The Father is God (John 6:27, Eph. 4:6). The eternal Son is God (Heb. 1:8). The spirit is God (Acts 5:3-4). Each member of the Godhead is co-equal, co-eternal, co-existence of one essence or substance, and indivisible. The early church councils confirmed the relationship of the eternal Son to the Father. Son is co-equal, co-eternal of same essence (substance) as Father and indivisible. This was decided by the Council of Nicaea in 325 A.D. This council confirmed the eternality of Christ and that He was of one substance with the Father. Council of Constantinople 381 A.D. affirmed the deity of Christ. The question of whether the Holy Spirit was God was raised. Council of Toledo in 589 A.D. confirmed the deity of the Holy Spirit. The Holy Spirit is co-equal, co-eternal, co-existent, of one essence or substance and indivisible. They added the filoque clause that the Holy Spirit proceeded from the Son as well as the Father. The incommunicable attributes of God are those that are only to be found in God. They are the infinity, eternity, and immutability of God. The infinity of God means that God is without any limitations. The eternity of God argues for the fact that God is free from succession of time (Gen. 21:33, Ps. 90:2). The immutability of God means that He does not change in his person, or attributes (James 1:17). The communicable attributes are omnipotence, omnipresence, omniscience, love (1 John 4:8), holy (1 Pet. 1:5), just (Rom. 3:21-26), true (Rom. 3:4, John 14:6), and freedom (Is. 40:13-14). The Sovereignty of God means that God is the supreme ruler (Eph. 1:10-11). The Father is the sovereign ruler over creation because He created it for the eternal Son (Col. 1:18, Rev. 4:11). The eternal Son, Jesus Christ, has the right to judge the earth because He was slain and redeemed men (Acts 2:23, Rev. 13:8). Sovereignty of God extends over all men. The Sovereign God intervenes supernaturally in the affairs of men (Dan. 4:35).

      3.6 Summary

      The words ‘God is Spirit’ in John 4:24 mean that God is in the spiritual realm. Jesus distinguished between the spiritual realm and natural realm in his conversation with Nicodemus in John 3:6. True worship must come from the new nature imparted by the Holy Spirit when one believes on Jesus Christ and be based on the truth (John 4:24). This is the means to worship the Father. This is not an attribute of God nor does it point to limitations imposed that are physical. While God’s eternality means that He had no beginning nor will he have any end. His immortality refers to a level of existence to which Christ was raised at his bodily resurrection (1 Tim. 1:17, 6:15-16). The invisibility of God means that God is not perceived by our human senses. 1 Timothy 6:15-18 refers not to the Father but to Jesus Christ. Christ’s eternal might is the reverse side of his Glory. Christ has the might (the muscle) of the ages (1 Tim. 6:13-16). John 4:24 explains God’s essence that he is spirit. God is in another realm the realm of the spiritual. He is separate from the material, time, space, physical realm yet omnipresent (Hodge 1975:1:376-380). John 4:24 explains the being of God. God is a person. He has personality (Chafer). The being of God is taught in John 4:24 rather than attributes manifested from his essence. John 4 compares true worship to false worship. God has not any limitations. He is not perceived through man’s senses. This is the meaning of John 1:18. Jesus Christ explained (exegeted) the Father (John 1:18, 14:9).

      The unity of God means God is one God (Deut. 6:4, James 2:19). The one God exists in three co-equal, co-eternal persons of one essence (substance) and indivisible (Matt. 28:19-20, John 14:16-17, 2 Cor. 13:14). Each person is God. Jesus is the eternal Son (Heb. 1:8). The Father is God (John 6:27, Eph. 4:6). The Spirit of God is God (Acts 5:3-4).

      Theology Proper consists of the divisions of Theism and Trinitarianism. Theism consists of both the existence and attributes of God. Trinitarianism is the presentation of three persons in the God head but one God. This is explained in terms of their role, attributes, and relationships within the God head. The unity of God needs to be expanded in terms of his person, attributes, his decree, and names. Trinitarianism includes both the attributes that are communicable and incommunicable. God is one God but exists in three persons. Tertullian used the word trinity. The triune God is of one essence (substance) in three persons indivisible. Each person shares equally in that essence (Berkhof). The Arian controversy which denied the eternality and deity of Jesus Christ was condemned by the Council of Nicaea (325 A.D.). Athanasius championed the orthodoxy view that Christ was co-equal, co-eternal, of same essence (substance) as the Father and indivisible. The essence (substance) refers to the inner being of God. The Council of Nicaea affirmed the eternality of Christ and that he was of one substance with the Father. The views of Arius were condemned. The conclusion of the Council of Nicaea was reaffirmed at Contstantinople in 381 A.D., and again at Chalcedon in 451 A.D. The Constantinople Creed is known as the Nicene Creed. Macedonius, the bishop of Constantinople (341-360 A.D.) argued that the Holy Spirit was not God. The Council of Toledo in 589 A.D. affirmed the deity of Holy Spirit. This church council added the filoque clause . The Holy Spirit proceeded from the Son as well as from the Father.

      The incommunicable attributes of God are his infinity, eternality, and immutability. The communicable attributes of God are his omnipotence, omnipresence, omniscience, love, holiness, and justice. The incommunicable attributes are distinguished from the communicable attributes because they are not found in man. The communicable attributes are found in man to some extent. The infinity of God means that he is infinite in his being and perfections and without any limitations. His immensity and omnipresence help to further clarify the meaning of God’s infinity. He is omnipresent means that he is near and far off with his entire being at the same time. God is not diffused. God is a spiritual being both invisible without material form, and dwelling in unapproachable light. God is sovereign (Eph. 4:6). God is separate from creation. He has not any limitations of time and space. Yet, he moves in and out of time and space. God is omnipotent bringing things to pass. The times and boundaries of the nations have been predetermined by God (Acts 17:26). His divine purpose (the decree of God) will be done (Ps. 115:3) (Erickson). The infinity of God should not be considered a communicable attribute. The immensity of God (his vastness) should be thought of in terms of the relationship of his being to space (2 Chr. 2:6). The immensity of God is interrelated to his omnipresence (Shedd). God is present in his universe without division of his essence (substance) with his whole being at every point of infinite space (Hodge 1972:140). God is a God who is near and far off at the same time (Jer. 23:23) (Charles Hodge). God is both immanent and transcendent. The Savior, the Lord Jesus, promised his presence to the end of the age. This reflects his infinity and omnipresence (Matt. 28:19-20). The attribute of infinity is applied to Christ in Ephesians 1:22. Infinity implies perfection and goodness. The infinity of God means that God is without any limitations. The attributes of immensity, omnipresence, and omnipotence are related to the infinity of God.

      The eternity of God means that God is free from the succession of time in that all time is equally present to Him. God has no end nor beginning in relationship to time. He is free to act both in and out of time. The appointed time is the time when events in His will are fulfilled (Gen. 18:14). God the Father sent forth Christ in the

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