9. The Being of God
10 . How does the chapter view the ongoing divisions within Christianity, and what hope does it offer for future unity?
Reflect on the chapter's perspective on the current state of Christian unity and the ultimate hope in Christ's promise to gather His flock.
9. The Being of God Thus far, we have explored the nature of the revelation bestowed upon us by God's grace, elucidating how this revelation was conveyed and became known to us through Holy Scripture, guided by the Confession. We must now turn our attention to the substance of that revelation, outlining in an orderly fashion what it imparts to our intellect and our hearts, to our awareness and our existence.
Previously, we examined the edifice of revelation from the exterior, forming an impression of its architectural grandeur; now, we are to enter the sanctum itself, beholding the treasures of wisdom and knowledge it offers.
It is evident, however, that the rich content of this revelation can be explored in various manners, with its components arranged before us in different sequences. We need not delve into all possible methods, but it is worthwhile to highlight two approaches by which the subject matter of Christian doctrine is often treated.
Firstly, we may approach the believer, who has embraced the revelation with genuine faith, and inquire by what means they have come to know the truth, what elements comprise this knowledge, and what fruits this knowledge has borne in their consciousness and life. This approach is exemplified in the Heidelberg Catechism. In this catechism, the believer speaks, providing a comprehensive and lucid account of the singular comfort that accompanies them in life and death, and of the essential components necessary to live and die in this comfort with blissful assurance. This method of treatment is commendable, especially for practical instruction, as it directly relates the truth to the entirety of Christian life. It steers clear of scholarly abstractions and idle speculations, consistently demonstrating the impact of each doctrine on the mind and heart of an individual. "What use and what comfort do you derive from believing all this? That in Christ I am righteous before God and an heir of eternal life."
Yet, there exists another method for addressing the truths of faith.
Instead of solely interrogating the believer about their beliefs, we can assume the perspective of the believer, endeavoring to articulate the contents of our faith to ourselves and others from Scripture. In this approach, the development of our confession is not driven by external inquiries; rather, we systematically expound the content of our faith. We focus not on the chronological order in which we have come to understand the truth, but seek to discern the intrinsic order within the truths of faith, how they interrelate, and what constitutes their fundamental principle. This order is observed in our Dutch
Confession of Faith. Here, the believer speaks, not in response to posed questions, but by proactively elucidating the substance of their faith. They believe with their heart and confess with their mouth the
declarations of God to the congregation, as revealed in His Word and by His Spirit.
These two methods of treatment, rather than being antagonistic or mutually exclusive, complement and enhance each other, each holding immense value. For the Reformed churches and, indeed, for Reformed educational institutions, it is an inestimable privilege to possess the Catechism alongside the Creed, and the Confession in conjunction with the Catechism. Through this union, both the theological and anthropological perspectives are harmonized; head and heart are reconciled, rendering the truth of God a profound blessing for our understanding and our lives.
That these two approaches to unfolding the content of Revelation are not adversarial but mutually enriching is evident in the fact that within both the Catechism and the Creed, it is the voice of the Christian that speaks. This voice is not that of an isolated individual but of the Christian in communion with all fellow believers. It is the congregation that articulates its faith. "We all believe with our hearts and confess with our mouths" – this is the foundation, the continuity, and the culmination of the Dutch Confession of Faith.
Above all, there stands the significant inscription: "True Christian Confession, containing the principal doctrine of God and the eternal salvation of souls."
These two – the doctrine of God and the doctrine of eternal salvation – are not two disparate entities devoid of connection. They are inextricably linked; the doctrine of God inherently involves the doctrine of eternal salvation, and vice versa. The knowledge of God,
as revealed in the face of Jesus Christ, His Son, is itself eternal life, as proclaimed in John 17:3.
This knowledge of God differs fundamentally from the knowledge we gain in daily life or in the academic realms of education and science.
It is distinct not merely in degree but in essence. It stands apart in its principle, its object, and its fruit, as elucidated more fully in the earlier discourse. It is a matter of both head and heart. This knowledge does not primarily seek to make us "wiser" in the conventional sense but to make us wiser, better, and happier in a profound, transformative way. It bestows happiness and eternal life, not only in the hereafter but also in the present life. The three things we must know are essential not merely for dying in happiness but for living in happiness here on earth from the moment we come to this knowledge.
"Blessed are the pure in heart," for even now on earth, they are blessed through the promise that they will see God, as stated in Matthew 5:7. They are "saved by hope," as declared in Romans 8:24.
But if we have received the principle of eternal life in our hearts in this way, we cannot help but long to know more of Him who granted us that life. As our focus shifts from ourselves to Him, the fountain of our salvation, we move from the comfort we enjoy to a deeper worship of the Eternal Being. We come to realize more profoundly that God does not exist for our sake, but rather, we exist for His. Our salvation, while never indifferent to us, becomes a means for His glory. The knowledge of God gives us life, but life, in turn, drives us back to seek His knowledge. In God, we find all our salvation and all our honor. He becomes the object of our worship, the content of our
song, the strength of our life. From Him, through Him, and to Him are all things—this becomes the choice of our heart and the motto of our actions. We and all creation around us become vehicles for His glory. The truth, which we initially cherished because it granted us life, becomes dearer to us for its own sake, for what it reveals and makes known about the Eternal Being. The entirety of the doctrine of faith, in all its parts, becomes a proclamation of God's praise, a display of His virtues, and a glorification of His Name. Thus, the Catechism leads us to the Creed.
If we endeavor to fathom what it means for us—poor, weak, sinful creatures—to know God, the infinite and eternal Being, we are seized with deep reverence and holy awe. Is it truly possible that into the darkened consciousness of guilty humanity, a ray of light might penetrate from Him whom no man has seen nor can see, who dwells in unapproachable light (1 Tim. 6:16), who is pure light without darkness (1 John 1:5)?
Many have answered this question negatively, and many still do. This denial of the knowability of God can arise from two very different attitudes. Today, for many, it is the conclusion of purely rational, deductive scientific reasoning. They argue that the human mind's knowledge is confined to observable phenomena and that it is contradictory to ascribe personality, consciousness, and will to God while also claiming that He is infinite, eternal, and wholly independent.
To this, we may readily respond that there can be no knowledge of God for humanity unless God has revealed Himself to us, whether in a general way through nature and history, or in a special way through
His Son. If God has indeed revealed Himself, it follows that He can be known to the extent that He has revealed Himself. To claim that He has not revealed Himself at all would imply that the world has existed apart from and independent of God for all eternity and that He could not reveal Himself in or through it. This would render any discussion of God meaningless, as the concept would be nothing more than a sound without any foundation in reality. Thus, so-called agnosticism (the doctrine of the unknowability of God) practically aligns with atheism (the denial of the existence of God).
However, the denial of the knowability of God can also stem from a profound awareness of one's own smallness and insignificance, coupled with a deep sense of God's infinite greatness and overwhelming majesty. In this sense, the acknowledgment that "we know nothing" and that "knowledge is too wonderful for us" has been the confession of all devout people. The fathers and teachers of the Church often expressed that when contemplating God, they could say much better what He is not than what He is. Calvin admonishes his readers not to strip God of mysteries far beyond the grasp of our feeble minds. Poets such as Vondel and Bilderdijk have often celebrated this all-transcending greatness of God in their sublime verses.
Although this humble confession of God's exalted majesty and man's insignificance might, in a certain sense, be called a denial of God's knowability, it is preferable, to avoid misunderstandings, to distinguish between God's intelligibility and knowability according to the Holy Scriptures. No other book in the world, to the same degree and in the same manner as the Holy Scriptures, upholds both the absolute transcendence of God above all creatures and the intimate
connection and close relationship between the creature and its Creator.
From the very first page of the Bible, we encounter the absolute exaltation of God above all His creatures. Without weariness or effort, He brings the whole world into existence through His Word alone. "By the word of the Lord the heavens were made, and by the breath of His mouth all their host" (Ps. 33:6). "He speaks, and it comes to be; He commands, and it stands firm" (Ps. 33:9). "He does according to His will among the host of heaven and the inhabitants of the earth; none can stay His hand or say to Him, 'What have You done?'" (Dan. 4:35). The nations are as a drop in a bucket and as dust on the scales. "Behold, He takes up the coastlands like fine dust.
Lebanon would not suffice for fuel, nor are its beasts enough for a burnt offering. All the nations are as nothing before Him; they are accounted by Him as less than nothing and emptiness" (Isa. 40:1517). "To whom then will you liken God, or what likeness compare with Him?" (Isa. 40:18). "Who in the skies can be compared to the Lord? Who among the heavenly beings is like the Lord?" (Ps. 89:6).
No name can fully capture His essence; His name is Wonderful (Gen.
32:29; Judges 13:18; Prov. 30:4). When the Lord addressed Job out of the whirlwind and displayed the greatness of His works, Job humbly responded, "Behold, I am of small account; what shall I answer You? I lay my hand on my mouth" (Job 40:4). "God is great, and we know Him not" (Job 36:26). "Such knowledge is too wonderful for me; it is high; I cannot attain it" (Ps. 139:6).
Yet, this same high and exalted God maintains a close relationship with all His creatures, even the smallest and most insignificant.
Scripture does not offer a deductive conception of God as philosophy
does; rather, it presents the true, living God before our eyes, making Him visible through all the works of His hands. "Lift up your eyes on high and see: who created these?" (Isa. 40:26). Everything was created by His hand; everything came forth according to His will and counsel; everything is sustained by His power. Thus, everything bears the imprint of His virtue, the mark of His goodness, wisdom, and power. Among all creatures, man is created in His image and likeness; he alone is called God's offspring (Acts 17:28).
Because of this close relationship, God can be described in terms of His creatures, and He can be spoken of in a human manner. The same Scriptures that most sublimely depict God's incomparable greatness and majesty also speak of Him in parables and images that are vibrant with life. They speak of His eyes and ears, hands and feet, mouth and lips, heart and bowels. They attribute to Him various virtues—wisdom and knowledge, will and power, justice and mercy— and also emotions such as joy and sorrow, fear and grief, zeal and jealousy, repentance and wrath, hatred and vengeance. They mention His examining and thinking, hearing and seeing, smelling and tasting, sitting and standing up, visiting and leaving, remembering and forgetting, blessing and chastising, and so forth.
They compare Him to the sun and the moon, a fountain and a watering hole, a rock and a shelter, a shield and a buckler, a lion and an eagle, a hero and a warrior, an artist and a builder, a king and a judge, a farmer and a shepherd, a husband and a father. Everything in the entire world that can offer support, protection, and help to humanity can be found in God originally, perfectly, and abundantly.
"All the families of the earth are named after Him" (Eph. 3:15). He is the "Father of lights," and all creatures are "His grateful rays."
In the pursuit of understanding God, it is paramount to hold in balance the dual aspects of His nature as presented in Scripture.
Should we forsake the absolute exaltation of God above all creation, we risk descending into polytheism, a fragmentation of the divine akin to Pagan practices, or pantheism, wherein everything is seen as a manifestation of God, thus blurring the distinction between Creator and creation. History shows these two errors often intertwine and morph into one another.
Conversely, if we neglect God's intimate relationship with His creatures, we drift towards deism, the belief in a distant, uninvolved deity, or even atheism, the outright denial of God's existence. These errors, too, share similarities and often reinforce each other.
Scripture, however, upholds both the transcendence and immanence of God, and Christian theology has diligently followed this scriptural balance. God, in His majesty, transcends all names we could ascribe to Him, yet He graciously accepts many names that reflect His diverse attributes. He is the infinitely exalted One, yet also the living
God who cares for all His creatures. His attributes are, in some respects, incommunicable, yet in others, communicable. This duality is beyond human comprehension; there is no concept of God that can fully encapsulate His essence. A definition that aligns perfectly with His nature eludes us, and a name that wholly expresses His being cannot be found. Yet, this paradox does not lead to contradiction.
Precisely because God is the High and Exalted One who dwells in eternity, He also dwells with the contrite and lowly in spirit (Isa.
57:15). God's revelation is not intended to lead us to a philosophical abstraction but to a personal acknowledgment and confession of
Him as the true and living God. These profound truths are hidden from the wise and prudent but revealed to babes (Matt. 11:25).
The knowledge we gain of God through faith is thus both profound and limited; it does not equate to God's infinite essence, for He surpasses all His creation. This knowledge is neither wholly symbolic, nor merely clothed in human terms that bear no relation to the divine reality. Rather, it is ectypal or analogical, reflecting the resemblance and relationship between God and His works, despite
His transcendence. The knowledge God imparts of Himself in nature and Scripture is finite and partial, yet pure and true. Such is God as revealed in His Word, particularly through Christ, and such is the God our hearts yearn for.
In the early Christian Church, the endeavor to faithfully represent all scriptural data concerning God led to a distinction between two sets of divine attributes. These have been named differently across traditions: Roman theology speaks of negative and positive attributes, Lutheran theology of quiescent and operative attributes, and Reformed theology of incommunicable and communicable attributes. Despite terminological differences, the underlying aim remains consistent: to uphold both God's transcendence—His distinction from and supremacy over the world—and His immanence
—His intimate presence and activity within it. The Reformed terms, in particular, make this dual emphasis clear. The preservation of incommunicable attributes guards against polytheism and pantheism, while the affirmation of communicable attributes protects against deism and atheism.
There is no compelling reason to abandon the Reformed classification of God's attributes, even though all our human categorizations are inherently flawed. However, we must be mindful that the incommunicable and communicable properties of God are not separate entities. Although we cannot address both groups simultaneously and must discuss them sequentially, the classification serves to remind us that God possesses all His communicable attributes in an absolute, infinite, and indivisible manner. God's knowledge, wisdom, goodness, righteousness, and other virtues do indeed bear some resemblance to these qualities in creatures, yet in God, they exist in an independent, unchanging, eternal, omnipresent, and utterly divine way.
Unlike creatures, whose being and characteristics can be distinguished—such that a human can lose an arm or leg, or be asleep or unconscious without ceasing to be human—this is not so with God. His attributes are identical to His essence. He is not merely wise and true, good and holy, just and merciful. Rather, He is wisdom, truth, goodness, holiness, justice, and mercy themselves, and thus, He is the source and fountainhead of all such virtues as they are found in creatures. He is all that He has, and He is the origin of all that creatures have—the abundant fountain of all good.
The incommunicable attributes, therefore, are those perfections of God that signify His absolute divinity, indicating that everything in God exists in an absolutely divine manner, to an extent that cannot be communicated to creatures. These attributes affirm the absolute elevation and incomparability of God, most clearly interpreted by the name Elohim, God. Although the name of God is sometimes applied to creations—such as when Scripture refers to the idols of the
Gentiles as gods (Exod. 20:3), or calls Moses a god before Aaron (Exod. 4:16) and Pharaoh (Exod. 7:2), or designates judges as gods
(Ps. 82:1, 6), a point Christ invokes in His defense (John 10:33-35)— this usage is transitive and derivative. The name of God belongs originally and essentially only to God, always carrying the idea of an infinite, personal power elevated above all creatures. God alone is
God.
As such, the incommunicable qualities belong to Him alone. They are unique to Him, absent in any creature, and cannot be imparted to any creature. All creatures are dependent, changeable, compound, and subject to time and space. But God is independent, determining all things without being determined by anything, as Acts 17:25 and Romans 11:36 affirm. He is unchangeable, remaining forever the same while all change occurs within creatures and their relation to Him (James 1:17). He is simple, free from all compositions of spirit and matter, thought and extension, essence and properties, mind and will, and is wholly what He is. He is entirely free, embodying pure truth, life, and light (Ps. 36:9, John 5:26, 1 John 1:5). He is eternal, existing above all time while His eternity permeates every moment of time (Ps. 90:2). He is omnipresent, existing above all space while His omnipotent and omnipresent power sustains every point of space (Ps. 139:7, Acts 17:27-28).
In our contemporary era, there are many who dismiss the significance of God's incommunicable attributes for the religious life, viewing them as mere metaphysical abstractions. However, the contrary is evidenced by the fact that the neglect of these attributes inevitably paves the way for pantheism and polytheism.
Should God lack independence and immutability, eternity and omnipresence, simplicity and freedom from composition, He would be reduced to the level of the creature and identified with the cosmos or one of its constituent forces. Increasingly, individuals are substituting the God of revelation with an immanent world force or opting for polytheism over the confession of the one, true God. The unity and singularity of God are inextricably bound to these incommunicable attributes, as proclaimed in Deuteronomy 6:4,
Mark 12:29, and John 17:3. God is truly the one and only God when nothing can be said to exist above, beside, or below Him in what He is. Only by being independent and immutable, eternal and omnipresent, can He be the God of our unconditional faith, absolute trust, and complete salvation.
Yet, it is undeniable that these incommunicable attributes alone are insufficient for us. What benefit would it be to know of God's independence, immutability, eternity, and omnipresence, if we were unaware of His mercy and grace, His abundant loving-kindness?
While the incommunicable attributes inform us of the manner in which everything in God exists, they leave us in the dark regarding the content of His Divine Being. Thus, we turn to His communicable attributes, which reveal that this God, so infinitely high and exalted, also dwells within His creation and possesses virtues akin to those found in creatures, though in an infinitely perfect form. He is not merely a God from afar but also one who is near. He is not only independent and inviolable, eternal and omnipresent, but also wise and powerful, just and holy, merciful and gracious. He is Elohim and also Jehovah.
Just as the incommunicable attributes are embodied in the name Elohim, the communicable attributes find their expression in the name Jehovah. The exact derivation and original meaning of this name are lost to us, though it likely existed long before Moses, as indicated by the name Jochebed. However, God had not yet revealed
Himself to His people by this name. To Abraham, He disclosed Himself as El-Shaddai, God Almighty (Genesis 17:1, Exodus 6:2), subduing the forces of nature to serve His divine will. Yet, after centuries, when it seemed He had forgotten His covenant and promise to the patriarchs, He revealed Himself to Moses as Jehovah
— the God who is the same one who appeared to the fathers, who keeps His covenant, fulfills His promises, and remains unchanged to His people throughout the ages. Jehovah thus signifies "I am who I am" or "I will be who I will be," highlighting God's unchanging faithfulness in His relationship with Israel. Jehovah is the God of the covenant, who, out of free love, chose His people and made them His possession. While the name Elohim signifies the Eternal Being in His sovereign exaltation above the world, the name Jehovah reveals that this same high and exalted God has voluntarily made Himself known to His people as a God of holiness, grace, and faithfulness.
All the spiritual contention in Israel, and extending to our own era, has revolved around this fundamental question: whether Jehovah is
Elohim or the LORD God.
Pagans and numerous wise men, both ancient and contemporary, assert that Jehovah is merely the God of Israel—a national, limited, and lesser deity. However, Moses, Elijah, all the prophets, Christ, and His apostles stand firmly against this notion, affirming that the LORD, who entered into covenant with the patriarchs and the people
of Israel, is the one, eternal, and true God, and that there is no other God besides Him (Isa. 43:10-15, 44:6). Therefore, Jehovah is God's proper and distinctive name (Isa. 42:8, 48:11). The God of the covenant, who humbles Himself to dwell with His people and resides with those of a contrite and lowly spirit, is simultaneously the High and Exalted One who inhabits eternity and whose name is holy (Isa.
57:15).
The incommunicable and the communicable attributes of God do not conflict; rather, the former serve to elucidate and fortify the latter.
Consider, for instance, the love of God. We would neither speak of nor comprehend it if what is genuinely called love among humans did not in some way reflect (as an ectype), image, and likeness the love that resides in God. There must be some semblance between divine and human love; otherwise, our thoughts and words about God's love would be false and meaningless. Yet, this similarity does not imply equality. The purest and most profound love among humans is but a faint echo of the love that exists in God. This understanding of the indivisible attributes teaches us that the love in God infinitely surpasses that of all creatures. For the love in God is independent, immutable, simple, eternal, and omnipresent. It does not depend on us or originate from us but flows freely and purely from the depths of the divine essence. It knows no change, neither diminishes nor increases, neither appears nor vanishes, and is devoid of even the slightest shadow of variation. It is not one attribute among others within the Divine Being, nor does it ever conflict with them; rather, it is identical with the Divine Being itself:
God is love—entire, perfect, with His whole essence. It transcends time and space, descending from eternity into the hearts of all God's children. Such love is utterly dependable; our souls can rest in it
amid all distress and death. If such a God of love is for us, who can be against us?
The same principle applies to all communicable attributes. Of knowledge and wisdom, goodness and mercy, righteousness and holiness, will and power—all inherent in God—there exists a faint resemblance in creatures. All that is perishable is an image. The visible things are fashioned from things unseen (Heb. 11:3). Yet, all these attributes are present in God in an original, independent, immutable, simple, and infinite manner. The LORD alone is God, and He has made us His people, the sheep of His pasture (Ps. 100:3).
The communicable attributes of God are so numerous that it is impossible to enumerate and describe them all exhaustively. If we were to endeavor such a task, we would need to explore all the names, images, and likenesses that Scripture employs to convey who and what God is to His creatures, and especially to His people. As previously mentioned, Scripture ascribes to God various human features such as eyes and ears, hands and feet, and even human sensations and passions. It designates Him with titles and roles known among men, calling Him a king, legislator, judge, warrior, hero, farmer, shepherd, husband, and father. Furthermore, Scripture draws from the entire organic and inorganic world to bring God near to us, comparing Him to a lion, an eagle, the sun, fire, a rock, a shield, and more. All of these descriptions serve as a means to help us know God and to impress upon us the sufficiency of His being.
While we, in our weakness and poverty, need the whole world outside ourselves for our spiritual and physical existence, God, in whom is the original, perfect, and infinite abundance of all good, is
self-sufficient. He is the highest good and the overflowing fountain of all goodness.
The primary aim of Scripture with all these names and descriptions of the Divine Being is to instill in us an unwavering conviction that Jehovah, the God who revealed Himself to Israel and in Christ, is the true, essential, and living God. The idols of the heathen and the gods of philosophers—whether pantheistic, polytheistic, deistic, or atheistic—are the work of human hands; they neither speak, see, hear, feel, nor walk. But the God of Israel is in heaven and does whatever pleases Him. He alone is God (Deut. 6:4), the true God
(John 17:3), the eternally living God (Deut. 5:26, Josh. 3:10, Dan.
6:27, Acts 14:15, 2 Cor. 6:16, 1 Tim. 3:15, 6:17). While people attempt to render God lifeless to manipulate Him as they wish, Scripture declares with authority: you are mistaken, God exists. He is the true
God, He lives now and forever, and it is dreadful to fall into the hands of the living God (Heb. 10:31).
As the living God, who is life itself and the fountain of all life (Ps.
36:10, Jer. 2:13), He is also Spirit (John 4:24), without a body, even though various bodily parts and actions are attributed to Him (Deut.
4:12, 16). Thus, He is invisible (Deut. 4:15-19, Ex. 33:20, John 1:18, 6:46, 1 Tim. 6:16). As Spirit, He possesses perfect self-consciousness and self-knowledge (Matt. 11:27, 1 Cor. 2:10) and, through Himself, perfect knowledge of all that is or will be in time, however hidden or obscure (Isa. 46:10, Jer. 11:20, Matt. 10:30, Heb. 4:13). His will, by which He accomplishes all that pleases Him (hidden will or will of decision), is inviolable (Ps. 115:3, Prov. 21:1, Dan. 4:35), and He establishes what is to be the rule for our conduct (revealed will or will of command) (Deut. 29:29, Matt. 7:21, 12:50). His power is such
that He can perform all that He resolves, in spite of all opposition, and nothing is impossible for Him (Gen. 18:14, Jer. 32:27, Zech. 8:6,
Matt. 19:26, 1 Tim. 6:15).
But this knowledge, will, and power are not arbitrary, but are in all parts morally determined. This is already evident in the wisdom attributed to God in Scripture, as seen in Proverbs 8:22-31, Job
28:20-28, Romans 16:27, and 1 Timothy 1:17, by which He arranges and governs everything in accordance with the purpose He intended at creation and re-creation (Psalm 104:24, Ephesians 3:10, Romans
11:33). Furthermore, this is clearly expressed in the goodness and mercy, on the one hand, and in the holiness and righteousness, on the other hand, attributed to God. God is not only the Almighty but also the All-Good, entirely good (Matthew 19:17), perfect (Matthew
5:48), and the source of all that is good in creatures (Psalm 145:9).
This goodness of God extends over the whole world (Psalm 145:9, Matthew 5:45), but it changes according to the objects at which it is directed, taking different forms. It is called meekness when shown to the punishable (Romans 3:25), mercy when shown to the guilty who receive forgiveness of sins (Ephesians 2:8), love when God out of mercy communicates and gives Himself to the creatures (John 3:16, 1
John 4:8), kindness when shown to the poor and the needy, benevolence when the goodness of God shows itself to His favored ones (Genesis 39:21, Numbers 14:19, Isaiah 54:10, Ephesians 2:7), and pleasure when it is emphasized that this goodness with all its benefits is a free gift (Matthew 11:26, Luke 2:14, Luke 12:32, 2
Thessalonians 1:11).
His holiness and justice accompany this goodness and grace of God.
God is called the Holy One, not only because He is exalted above all
creatures but above all because He is separated from all that is sinful and impure in the world. Therefore, He demands that His people, whom He elected as His own by free grace, should be holy (Exodus
19:5-6, Leviticus 11:44-45, 1 Peter 2:9), and He sanctifies them through Christ (Ephesians 5:26-27), who sanctified Himself for them so that they too might be sanctified in truth (John 17:19). As the Holy
One, He cannot have fellowship with sin; He hates it (Psalm 45:8, Job 34:10). His holy nature demands that He maintains justice in the world of creatures and impartially rewards everyone according to their works (Romans 2:2-11, 2 Corinthians 5:10). Today, people often reassure themselves and others that God is not concerned with such trifles as sinful thoughts and deeds of man. But the true, living God, whom the Scriptures reveal to us, thinks quite differently. He is terribly wroth at both congenital and actual sins and wants to punish them temporally and eternally by means of a righteous judgment
(Deuteronomy 27:26, Galatians 3:10).
According to that righteousness, He not only punishes the wicked but, according to the remarkable teaching of Scripture, it is also according to that same righteousness that He grants salvation to the pious. It is true that the pious, considered in themselves, are sinners and no better than others. While the wicked hide or disguise their sins, the pious acknowledge and confess their guilt. This acknowledgment makes the difference. Although personally guilty and impure, they are nevertheless, as far as the matter is concerned, on the side of God and against the world. Therefore, they may plead on the promise of His covenant of grace, on the truth of His word, and on the righteousness which God Himself has wrought in Christ.
According to that righteousness, we may reverently assert, God Himself is bound to forgive the sins of His people and to grant them eternal life (Ps. 4:2, 7:10, 31:2, 34:23, 35:23, 51:16, 103:17; 1 John
1:9). And though God often delays, testing the faith of the pious for a season, His truthfulness and faithfulness shine forth all the more in their complete salvation (Gen. 24:27, 32:10; Josh. 21:45; 2 Sam.
7:28; Ps. 57:4, 105:8).
The Lord will perfect that which concerns His people; His mercy endures forever (Ps. 138:8). He is merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness (Ex. 34:6; Ps.
86:15, 103:8, 145:8).
Some trust in chariots and some in horses, but we will trust in the name of the Lord our God (Ps. 20:8; Jer. 9:23-24; 1 Cor. 1:31; 2 Cor.
10:17). For such is our God forever and ever: He will be our guide even unto death (Ps. 48:15). He is the blessed and glorious God (1
Tim. 6:15; Eph. 1:17). And blessed is the nation whose God is the Lord (Ps. 33:12).
Study Questions for Reflection 1. What are the two primary approaches to understanding the content of Christian doctrine as presented in the chapter, and how do they complement each other?
Reflect on the benefits of examining Christian doctrine through the lens of personal faith experience (Heidelberg Catechism) and systematic theology (Dutch Confession of Faith).
2. How does the knowledge of God, as revealed in Jesus Christ, differ from other types of knowledge we acquire in daily life or academia?
Consider the transformative impact of this knowledge on both the intellect and the heart, and its significance for living a life of faith.
3. What is the significance of the statement "Blessed are the pure in heart, for they shall see God" (Matthew 5:8) in the context of the chapter?
Reflect on how purity of heart relates to the blessedness of seeing God and experiencing His presence in daily life.
4. Why is it important to recognize both the transcendence and immanence of God in Christian theology?
Discuss the balance between God's absolute exaltation above creation and His intimate relationship with His creatures, as emphasized in Scripture.
5. How does the chapter address the challenge of knowing an infinite and transcendent God through finite human understanding?
Reflect on the role of God's self-revelation in nature and Scripture in making Himself known to humanity, despite our limitations.
6. What are the incommunicable attributes of God, and why are they essential for understanding His divine nature?
Consider the importance of attributes such as independence, immutability, eternity, and omnipresence in distinguishing God from His creation.
7. How do the communicable attributes of God reveal His intimate involvement with His creation, and why are they significant for believers?
Reflect on attributes like wisdom, power, justice, mercy, and love, and how they demonstrate God's care and relationship with humanity.
8. In what ways does the name "Jehovah" encapsulate both the transcendence and immanence of God?
Discuss the meaning of the name Jehovah as revealed to Moses and its implications for understanding God's covenant faithfulness and presence with His people.
9. How does the chapter describe the relationship between God's attributes and His essence, particularly regarding the concept of divine simplicity?
Reflect on the idea that God's attributes are identical with His essence and how this understanding affects our view of His nature.
10. What role do God's attributes play in guiding the faith and trust of believers, according to the chapter?
Consider how the knowledge of God's attributes—both incommunicable and communicable—strengthens the believer's