Tuesday, 27 April 2010

Make your own luck in life.


Hi,
This passage was delivered to me by email, probably spam, but I like th story so much that I would like to share it. It certainly reflects myself at my best, but it makes you shudder to think the opposite. Anyway, take time and read it for yourself. I certainly agree with it, and I think everybody needs to here it, then decide whether that is the way you want to be, or do you want to make your own luck in life like the guy to got the last ticket for the Titanic!

Gordon.

Once there was an old man who lived in a tiny village. Although poor, he was envied by all, for he owned a beautiful white horse. Even the king coveted his treasure. A horse like this had never been seen before—such was its splendour, its majesty, its strength.

People offered fabulous prices for the steed, but the old man always refused. "This horse is not a horse to me," he would tell them. "It is a person. How could you sell a person? He is a friend, not a possession. How could you sell a friend?" The man was poor and the temptation was great. But he never sold the horse.

One morning he found that the horse was not in the stable. The entire village came to see him. "You old fool," they scoffed, "we told you that someone would steal your horse. We warned you that you would be robbed. You are so poor. How could you ever hope to protect such a valuable animal? It would have been better to have sold him. You could have gotten whatever price you wanted. No amount would have been too high. Now the horse is gone, and you've been cursed with misfortune."

The old man responded, "Don't speak too quickly. Say only that the horse is not in the stable. That is all we know; the rest is judgment. If I've been cursed or not, how can you know? How can you judge?"

The people contested, "Don't make us out to be fools! We may not be philosophers, but great philosophy is not needed. The simple fact that your horse is gone is a curse."

The old man spoke again. "All I know is that the stable is empty, and the horse is gone. The rest I don't know. Whether it be a curse or a blessing, I can't say. All we can see is a fragment. Who can say what will come next?"

The people of the village laughed. They thought that the man was crazy. They had always thought he was a fool; if he wasn't, he would have sold the horse and lived off the money. But instead, he was a poor woodcutter, an old man still cutting firewood and dragging it out of the forest and selling it. He lived hand to mouth in the misery of poverty. Now he had proven that he was, indeed, a fool.
After fifteen days, the horse returned. He hadn't been stolen; he had run away into the forest. Not only had he returned, he had brought a dozen wild horses with him. Once again the village people gathered around the woodcutter and spoke. "Old man, you were right and we were wrong. What we thought was a curse was a blessing. Please forgive us."

The man responded, "Once again, you go too far. Say only that the horse is back. State only that a dozen horses returned with him, but don't judge. How do you know if this is a blessing or not? You see only a fragment. Unless you know the whole story, how can you judge? You read only one page of a book. Can you judge the whole book? You read only one word of a phrase. Can you understand the entire phrase?

"Life is so vast, yet you judge all of life with one page or one word. All you have is a fragment! Don't say that this is a blessing. No one knows. I am content with what I know. I am not perturbed by what I don't."

"Maybe the old man is right," they said to one another. So they said little. But down deep, they knew he was wrong. They knew it was a blessing. Twelve wild horses had returned with one horse. With a little bit of work, the animals could be broken and trained and sold for much money.

The old man had a son, an only son. The young man began to break the wild horses. After a few days, he fell from one of the horses and broke both legs. Once again the villagers gathered around the old man and cast their judgments.
"You were right," they said. "You proved you were right. The dozen horses were not a blessing. They were a curse. Your only son has broken his legs, and now in your old age you have no one to help you. Now you are poorer than ever."

The old man spoke again. "You people are obsessed with judging. Don't go so far. Say only that my son broke his legs. Who knows if it is a blessing or a curse? No one knows. We only have a fragment. Life comes in fragments."

It so happened that a few weeks later the country engaged in war against a neighboring country. All the young men of the village were required to join the army. Only the son of the old man was excluded, because he was injured. Once again the people gathered around the old man, crying and screaming because their sons had been taken. There was little chance that they would return. The enemy was strong, and the war would be a losing struggle. They would never see their sons again.

"You were right, old man," they wept. "God knows you were right. This proves it. Your son's accident was a blessing. His legs may be broken, but at least he is with you. Our sons are gone forever."

The old man spoke again. "It is impossible to talk with you. You always draw conclusions. No one knows. Say only this: Your sons had to go to war, and mine did not. No one knows if it is a blessing or a curse. No one is wise enough to know. Only God knows."

The old man was right. We only have a fragment. Life's mishaps and horrors are only a page out of a grand book. We must be slow about drawing conclusions. We must reserve judgment on life's storms until we know the whole story.
I don't know where the woodcutter learned his patience. Perhaps from another woodcutter in Galilee; for it was the Carpenter who said it best:

"Do not worry about tomorrow, for tomorrow will worry about itself." (Mt. 6:34)
He should know. He is the Author of our story and he has already written the final chapter.

By Max Lucado

Wednesday, 21 April 2010

When the Battle is Over.


This sermon was delivered in St Oswald Church in Maybole, Scotland on the 11th April 2009; year C Easter 2.

“Father I ask that the words I speak are your words and not my words; that they speak for you, and glorify you. Amen."

This morning we are going to look at today’s readings in reverse order, starting with Revelations and ending up in the book of Exodus. You may think, you cannot do that, because everything works in chronological order, and you cannot start with the end before the beginning, but God can. God is omnipresent, and time means nothing to him as “He is the great alpha and omega; the first and last; the beginning and the end”; the great “I am”.

Rev 1 4:8
In revelations this morning, we heard the verse, “All praise to him who always loves us and who set us free from our sins by pouring out his lifeblood for us.” God, through Jesus has freed us from our sins; and I believe that is past, present and future sins, but today I want to talk about being free from our past sins; in the way God has promised us.

Acts 5: 27 32
In Acts this morning we read the apostles say “We are witnesses of these things, (that is the death and resurrection of Jesus), and so is the Holt Spirit, who is given by God to all; who obey him.” By taking communion we are obeying Gods command by becoming his body, by the eating of His flesh; and receiving his atonement, by drinking his precious blood of forgiveness; thereby we allow the Holy Spirit to enter and take control of our lives.

The disciples were boldly proclaiming in this verse that they witnessed the death and resurrection of Jesus, and by doing so, they could not help but preach the good news; that is the gospel of Jesus Christ to everyone, regardless of circumstances. They knew and felt the power of Jesus, and could do nothing to contain there excitement. Could you imagine how that felt, they were afraid of nothing, and busting with excitement. They just could not contain themselves, regardless of personal consequences.

Moving back further to John 10
“My sheep recognize my voice, and I know them, and they follow me. I give them eternal life and they shall never perish. No one shall snatch them away from me, for my father has given them to me.”

In plain language, we belong to Jesus, and he is keeping us for himself, letting no one near us to snatch or take us away. I find this very comforting, as this verse is saying, we belong to Jesus, He is all powerful, and He is always looking after us.

I know it does not feel like it at times, but that is what the bible tells us, and we can be forgiven for thinking that the “biblical theory” and “life reality” are totally disjointed at times.

I do not know about you, but I certainly have had more that my share of problems this winter. So under these circumstances, how can I proclaim that God is looking after us, and is always with us?

Well to start with, I think we all agree that He is God and an all powerful God at that; otherwise he would not be God. If he was a God of hate and destruction, we would worship Him, but fortunately He is a God of love. In fact, God is Love, and we are His children.

Secondly we all acknowledge that we are His; we belong to him. Jesus paid the price for us at Calvary. If do not belong to God, why are we here this morning. We have given ourselves to Jesus Christ, and according to the bible, we belong to him. I think we can agree on that as well, but now here is where we can part company; why are bad things happening to us good people, and where is God while all this is happening.

Well the cop out for me this morning is that I cannot answer that fully, but I will give it a go. To start with, the bible tells us that God never leaves our side, because he loves us, because of Jesus, and that God is Omni present; God is everywhere, but importantly He is beside us, (or in us) in the form of the Holy Spirit. We do not feel his presence at all times because we have our own spirit, with our own agendas, and God does want us to have our own free spirit. In fact it says in Ecclesiasticus 15:14, “God made man from the beginning, and left him in the hand of his own counsel.”

But sometimes, well many times, these two spirits part company, and God has to bring them back together somehow.

Now, there are many many reasons why these two spirits part company, but one major reason they part company is over past sin, that is, what we did wrong in the past.

How many of us have been hindered by our past sins, how many of us are ashamed of them? How many of us are afraid that someday, somebody will point them out when we are at our least able to defend ourselves?

These past sins are therefore no good to God, and because of them, we cannot perform in ways God want us to perform; that is one reason he sent his son Jesus to pay the price of our sins, so we can be free to live as God has intended us to live. To live as God wants us to live. Are you with me now? Your past sin has been dealt with on the cross at Calvary 2000 years ago.

If it was not, is Jesus going to come back to earth, live and died again so that you maybe forgiven again. No. Your sins were dealt with 2000 years ago. Your shameful past with God has gone. God does not see it because of Jesus. Jesus took that sin away from us, even though we did not deserve it. And that is grace.

Now, we do not escape our past, but we escape the power of our past sins; or rather, we escape the power our past sins have over us.

This power must be broken; otherwise it will chase us for the rest of our lives. We cannot break it, only God can do it for us, and normally this is done through hard times of trials and tribulations, or as some people call it times of testing.

Zacharias 13:9
The trials and tribulations we Christians go through are extremely painful, and from where I have been, they seam to be far worse than anything my non Christian friends have endured. However, I am not them; but I am a completely different person from what I was because of such hard times, and knowing God was in control of my life. God moulds and re-moulds us through his fire as written in the book of Zacharias 13:9 “And I will refine them as silver is refined: and I will try them as gold as tried. They shall call on my name, and I will hear them. I will say: Thou art my people: and they shall say: The Lord is my God.”

We boldly say, the Lord Jesus Christ is our Lord. So far, we have all been tried, but to varying degrees, and so far we have come through. We are better for it, but I just wish this could be done less painfully.

Anyway, when you break free from something that keeps trying to recapture you, (like past sin), it's crucial to get victory over it, and away from it: otherwise we can not move forward and enjoy the blessing God has in mind for us.

Exodus 10
Let us now go all the way back now to Exodus 10 where Pharaoh chased the Israelites across the red sea. Remember, it was God who permitted Pharaoh to pursue the Israelites, because God could have stopped Pharaoh at any time. So why did he allow Pharaoh to chase them?

I can think of two reasons really: the first is given in Exodus 10:1 '...that I may show [you] these signs of Mine...’ God wants you to see that when you put your trust in Him, obstacles and opposition mean absolutely nothing to him. He wants this experience to be a 'landmark memory' or victory for you, so you can draw faith from, for when sadly; you face your next problem.

How many times have you said “how am I going to get through this”, then you add, “I did it before, but it was easier then”. You see you draw from your past experiences, (and faith), and you use that to defeat your present problems; which you will agree, are often much harder and more difficult, but necessary to strengthen your faith.

Basically God wants you to strengthen your faith, but He wants you to put your trust in him, and He wants to do the work for you. You must therefore let him do it for you, as you cannot do everything yourself.

The Second reason God permitted Pharaoh to pursue Israelites all the way to the Red Sea is as written in the next verse of Exodus '...that you may tell... [your children]... the mighty things I have done...'

You do not have to live under Pharaoh’s, (or Satan’s rule), any more. (Pharaoh is a term often interchanged for Satan). Like the Passover, when the blood of Jesus was applied by faith to the doorposts of your heart, your status changed. You're no longer a slave, but a child of God. The generational curse is broken, and your children can now grow up under God's blessings.

Abuse, alcoholism, ambition, anger, drugs, greed, sex, selfishness, spiritualism, violence and many other horrible vices as well, may have been your story of your past; but it's no longer the truth about your future. Is it?

God can solve your problems in different ways, but sometimes He takes you `through the Red Sea so that when you get to the other side you can look back and see Pharaoh and his armies 'dead on the seashore'. Then you know the battle is over, and you are truly free!

Amen.

Wednesday, 14 April 2010

God’s “OMNI” Attributes

The OMNI attributes of God have be stumped one day while writing a sermon. I only wanted a quick definition, but struggled to find the answers in the bible. The word Omni is not mentioned. I therefore search the Internet to find this fine paper written by Andrew S. Kulikovsky B.App.Sc.(Hons) which answered many question.

It is not definitive, but it is logical and readable, unlike many papers I have seen. In fact I felt it was such a good paper that I include it in my Blog for other to read. I hope Andrews finds this acceptable, if not please contact me immediately.

One interesting point in this paper is that it I could easily add to this paper with my own comments and logic, as some of the arguement have been left hanging, if they were not this paper would have been turned into a book. Anyway, feel free to comment.

Gordon.



God’s “OMNI” Attributes
By Andrew S. Kulikovsky B.App.Sc.(Hons)
November 12, 2000.


I. INTRODUCTION

Probably the most well known of God’s incommunicable attributes are what have become known as the “omni” attributes – omnipotence, omniscience, and omnipresence. However, none of these words are actually mentioned in the scriptures, but are in fact Latin derivatives used to identify the theological constructs pertaining to God’s power, knowledge and presence.

It is because of this that these attributes of God have been misunderstood by many people – both Christians and non-Christians. People’s understanding of God’s power, knowledge and presence seems to be limited to their understanding of the words “omnipotence”, “omniscience,” and “omnipresence” respectively. Thus, the purpose of this paper is to expound the proper meaning of these words in relation to the attributes of God and the teaching of scripture.


II. OMNIPRESENCE

1. Definition
The term “omnipresence” is borrowed from Latin. It is a compound of omni, meaning “all,” and praesens, meaning “here.” Thus, God is always here, close to everything, next to everyone.1 This means that God is unlimited with respect to space. As Wayne Grudem puts it, “God does not have size or spatial dimensions and is present at every point of space with his whole being, yet God acts differently in different places."2

A. W. Tozer posits that fewer truths are so clearly taught in scripture.3 Indeed, the scriptures teach that even though the highest heavens cannot contain God (1 Kings 8:27), He is still nearby when we pray, unlike other Gods, which don’t even exist (Deuteronomy 4:7). Yet, God is not just nearby, He is in fact everywhere! He fills heaven and earth and no-one can hide from Him. There are no secret places where He is excluded (Jeremiah 23:23-24). The Psalmist summarises this truth beautifully: Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast (Psalm 139:7-10, NIV).


2. Objections
It appears that Colossians 2:9 presents a real problem for this doctrine: “For in Christ all the fullness of the Deity lives in bodily form.” Yet Christ is apparently not omnipresent. Indeed, verses such as Matthew 26:64 and Mark 16:19, which describe Christ as “sitting at the right hand of God,” present a similar problem.

On the other hand, John 3:13 contains a variant reading which adds the phrase (“who is in heaven”) to the end of the verse. The majority of the United Bible Societies committee rejected this variant’s authenticity, labeling it as “an interpretive gloss, reflecting later Christological development”,4 but David Alan Black has pointed out that there is overwhelming evidence (both internal and external) suggesting that the variant is, in fact, original.5

If this is the case, John 3:13 teaches that the “Son of Man” was in heaven when Jesus uttered the words of that verse.

Yet Jesus Himself is identified as the “Son of Man” throughout the gospels. This implies that the “Son of Man” was not only in heaven but was also living among humans on Earth. Thus, according to John 3:13, it is possible for the “Son of Man” to be in multiple places at the same time.

But how can this be? How can a physical body in time and space be omnipresent? Henry Thiessen resolves the problem by stating that omnipresence is not a necessary part of God’s being, but rather, is a free act of His will: “If God should will to destroy the universe, his omnipresence would cease, but he himself would not cease to be.”6 John Walvoord adds:

To explain a body as omnipresent, however, ends in a concept of a body which has lost all of its distinguishing qualities...

For this reason, it is preferable to regard the qualities of the human nature of Christ as finite. The body, soul, and spirit have locality, but do not have the infinite qualities that belong to the divine nature.7

In other words, the second person of the Trinity (God, the Son), who was incarnated as Christ Jesus, is omnipresent – even while Christ was living on Earth. The Word, who was with God in the beginning, and who was God in every aspect, became flesh and dwelt among men (John 1:1-2, 14). Therefore, the incarnation does not necessarily lead to a falsification of omnipresence.

3. Life Application
The doctrine of omnipresence is extremely comforting and subduing to the believer since God
is always available to help (Psalm 46:1). He is near to all those who call on him (Psalm
145:18), and always will be to the very end of the age (Matthew 28:20b). On the other hand, the doctrine is also a strong warning and a deterrent, since no-one can escape the presence of God.


III. OMNISCIENCE

1. Definition
Again, the term “omniscience” is borrowed from Latin. It is also a compound of omni, meaning “all,” and scienta, meaning “knowledge.” Grudem explains it in this way: “God fully knows himself and all things actual and possible in one simple and external act.”8

Or, as Tozer describes it, God knows “every possible item of knowledge concerning everything that exists or could have existed anywhere in the universe at any time in the past or that may exist in the centuries or ages yet unborn.”9

In other words, God is infinite in regard to knowledge. He knows Himself and all other things perfectly (Job 37:16), whether they be actual or merely possible, throughout all of time (Isaiah 46:10; 1 John 3:20b). He knows things immediately, simultaneously, exhaustively and truly.10

Since God knows all things perfectly, He knows nothing better than any other thing.11 Tozer adds that God knows instantly and effectively all matter and all matters, all mind and every mind, all spirit and all spirits, all being and every being, all creaturehood and all creatures, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all enigmas, all feeling, all desires, every unuttered secret, all thrones and dominions, all personalities, all things visible and invisible in heaven and in earth, motion, space, time, life, death, good, evil, heaven and hell.12

In addition, if God has perfect knowledge, He has no need to learn. Moreover, such perfect knowledge implies that God has never learned and, in fact, cannot learn.13 Thus, God does not need to reason toward His conclusions or ponder carefully over His answers.14 Indeed, Isaiah writes: Who has understood the mind of the LORD, or instructed him as his counselor? Whom did the LORD consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge or showed him the path of understanding? (Isaiah 40:13-14, NIV)

Furthermore, the scriptures teach that God’s understanding is infinite (Psalm 147:5), and that all persons of the Trinity know each other perfectly (Matthew 11:27; 1 Corinthians 2:10-11). Nothing is hidden from God’s sight – everything is uncovered and laid bare before Him (Hebrews 4:13). The Lord watches all of Mankind and considers everything they do (Psalm 33:13-15). His eyes are everywhere, keeping watch on the wicked and the good (Proverbs 15:3).

Each person’s attitudes, behaviour and choices are in full view of God (Proverbs 5:21). No thought, action, desire or motive can be hidden from Him – as the Psalmist explains:

O LORD, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar. You discern my going out and my lying down; you are familiar with all my ways. Before a word is on my tongue you know it completely, O LORD. (Psalm 139:1-4, NIV)

He knows even the most minute details about everything (Matthew 10:29-30), and about every person: My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be. (Psalm 139:15-16, NIV)

And, of course, the many prophetic predictions in scripture show that God also knows the future, although it should be noted that, if we assume that God is outside of, and not constrained by, time, then God does not actually know the future. He does, however, know events which are future relative to any particular point in the space-time continuum. As Cook rightly points out, “a timeless God does not strictly foreknow anything, he just knows...”15

Indeed, all knowledge is ever-present in His consciousness,16 and He is never surprised or amazed.Not only does God know all actual events throughout time, He apparently also knows all possible and hypothetical events.

For example, In 1 Sam 23:10-13, when David was in Keilah he heard that Saul was plotting against him, so he asked God whether Saul will come down to Keilah in order to capture him, and whether the people of Keilah, whom he had delivered from the Philistines, would hand him over. God revealed to David that Saul would indeed come down to Keilah, and that the people of Keilah would hand him over. Therefore, David left Keilah and Saul’s trip to Keilah never eventuated, so the people of Keilah never had the opportunity to hand David over.

In Matthew 11:21, Jesus declares that if the miracles that were performed in Korazin and Bethsaida had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Similarly, in Matthew 11:23 He declares that if the miracles that were performed in Capernaum had been performed in Sodom, it would have remained to this day. In addition, Isaiah 48:18 demonstrates that God knows the potential and universal result of our actions and choices.

Note, however, that omniscience should not be confused with causation. Just because God knows that events will happen at a point in time which is in the future by our reckoning does not necessarily mean that God determined those events – foreknowledge and foreordination are not necessarily the same.17 Free actions do not take place because they are foreseen, but they are foreseen because they may possibly take place.

Thus, the prediction or prophecy of a morally evil event or action does not remove the human perpetrator’s ultimate responsibility and accountability for their actions.18 Indeed, as Cook rightly points out: a timeless God does not strictly foreknow anything, he just knows, and knowledge of something occurring by no means entails that that which occurs cannot be contingent and autonomous. What God timelessly knows would depend, in part, on what I freely choose. He would infallibly know all my choices without determining them.19

2. Objections
If God is perfect in knowledge and knows everything that can be known throughout all of time, then He must know evil things. But how can a holy and righteous God know evil? Indeed, such objections were raised long ago in the days of Thomas Aquinas: Further, what is known through another and not through itself, is imperfectly known. But evil is not known by God; for the thing known must be in the knower. Therefore if evil is known through another, namely, through good, it would be known by Him imperfectly; which cannot be, for the knowledge of God is not imperfect. Therefore God does not know evil things.

However, such objections were also answered long ago. Aquinas responds: To know a thing by something else only, belongs to imperfect knowledge, if that thing is of itself knowable; but evil is not of itself knowable, forasmuch as the very nature of evil means the privation of good; therefore evil can neither be defined nor known except by good.

God’s statement in Isaiah 43:25 also seems to present a problem for omniscience: “I, even I, am he who blots out your transgressions, for my own sake, and remembers your sins no more.” How can an omniscient God erase something from His memory, and yet still be regarded as being perfect in knowledge? The Hebrew word translated “remember” is ('ezkor) and carries the idea of recalling past events and experiences such that they effect present thought, feeling and actions. Therefore, in Isaiah 43:25, God is declaring that He will not let past events effect His present thought and actions. Thus, the use of 'ezkor does not mean or imply that the past events and experiences have been completely erased from the memory.

Grudem points out that another possible objection is based on Jeremiah 7:31: “They have built the high places of Topheth in the Valley of Ben Hinnom to burn their sons and daughters in the fire – something I did not command, nor did it enter my mind.”20 This verse gives the impression that God was surprised by these actions and caught unprepared.

However, looking back over history reveals that burning children had occurred centuries before (2 Kings 16:3; 17:17), and God Himself forbid the practice 800 years earlier in Leviticus 18:21. Thus, Grudem suggests that the clause “nor did it enter my mind” would be better rendered such that endorsement for the practice had never entered His heart, in the sense of Him willing or desiring it. i.e. “...nor did I wish/desire it.”21

Grudem also points out that some theologians have concluded that God does not know the future – at least with any certainty – because, according to them, such knowledge would take away our freedom to act.22

Indeed, Francis Beckwith also points this out. He notes that some theologians and philosophers have tried to resolve the supposed conflict by denying that God knows the future, although they believe that he is nevertheless omniscient. What they mean by this is that God knows everything that can be known, but since the future is not actual and hence not a thing his not knowing it does not count against his omniscience.23

However, Beckwith concludes that the limited omniscience position is inconsistent with the Biblical test for a prophet, for when they are juxtaposed the following conclusion is drawn: God is not God. But this is absurd. Furthermore the five possible ways of avoiding this conclusion do not seem to work. Hence unless one wants to give up a high view of Scripture the limited omniscience position is logically untenable and ought to be rejected.24

Brian Leftow raises another objection. He argues that a propositionally omniscient being is impossible and therefore, God is not propositionally omniscient. He reasons that for each person there is a truth that that person alone knows. An example of such a truth statement is a man named Herman saying “I am Herman.” While others may know that Herman is indeed Herman, only Herman knows what it is to be Herman.

Therefore, there are some things which God does not know which makes Him less than omniscient.25 However, this objection appears to be defining omniscience in terms which are far too narrow. God does indeed know Herman, and, as a result of the incarnation, knows what it is like to be Herman.

3. Application to life
The doctrine of omniscience is truly frightening to those who have something to hide, since nothing can be hidden from God’s sight – God knows it all! On the other hand, God’s omniscience is comforting to those who are open to God’s conviction. It is also comforting to know that God knows what it is like to live as a human being, what it is like to have needs and wants, what it is like to be tempted, and what it is like to suffer (Hebrews 4:15). Furthermore, it is comforting to know that God knows our needs before we even ask for His assistance (Matthew 6.8)


IV. OMNIPOTENCE

1. Definition
As with the other omni terms, “omnipotence” is a Latin compound of omni, meaning “all,” and potens, meaning “power.” Grudem defines it in this way: “God’s omnipotence means that God is able to do all his holy will.”26

Omnipotence implies the possession of all power, and unlimited power. An omniscient God can do anything He pleases (Job 42:2) and is never exhausted. His power is unlimited in regard to both its extent and its magnitude. What is impossible for man is possible for God (Matthew 19:26). Nothing is too hard for Him (Jeremiah 32:17). Furthermore, anything can be done as easily as anything else, and all acts are done effortlessly.27

Note also that the possession of omnipotence does not demand its exercise: “God can do what he wills to do, but he does not necessarily will to do anything.” In other words, God has power over His power.28


2. Objections
It is important to note that omnipotence also includes the power of self-limitation. For example, God created other beings which have free will, and His Son voluntarily took on the form of humanity (the incarnation). Because of this self-limitation, God does not keep sin out by force, or force people to repent and believe (that power lies solely with each individual person).

When describing the doctrine of omnipotence, it is not entirely accurate to say that God can do “anything,” for God cannot do anything that would deny His own nature and/or character.29 Indeed, Thomas Aquinas writes: All confess that God is omnipotent; but it seems difficult to explain in what His omnipotence precisely consists: for there may be doubt as to the precise meaning of the word ‘all’ when we say that God can do all things.30

God is able to do whatever He wills, but His will is limited by His nature. In other words, God cannot contradict His own nature.31 God cannot sin, because sinning means that God does evil, and evil is something which is outside of the will of God. So if God sins He is going against His own will, which is absurd.

Therefore, it is legitimate to say that God cannot sin, yet also maintain that God is omnipotent. Indeed, God cannot do anything that is absurd or self-contradictory. For example, God cannot make a boulder so heavy that He cannot lift it, or create a square circle. In any case, these are not objects of power and so “denote no limitation of God’s omnipotence.”32

Aquinas, on the other hand, raises the question of power and effect. Power is made known by its effect, otherwise it would be ineffectual, but if the power of God is infinite then it must produce an infinite effect, which is impossible.

However, Aquinas also offers a solution to this problem. The power of a univocal agent is wholly manifested in its effect, but it is clear that God is not a univocal agent, since nothing compares with Him either in species or in genus. Therefore, it follows that His effect is always less than His power.33

3. Life Application
The doctrine of omnipotence is also a great source of comfort and hope to those who seek God, since there is no-one God cannot save, no situation where God is unable to intervene, and no circumstances which are too harsh or difficult for God to handle. He is able to do even more than we can possibly imagine (Ephesians 3:20). On the other hand, the doctrine of omnipotence is a warning and source of fear to the unbeliever, since they have no excuse for rejecting God (Romans 1:20) and will ultimately endure God’s wrath.


V. CONCLUSION.
The “omni” attributes of God must be understood correctly if they are to be considered as coherent doctrines. When they are understood correctly, they are a source of great comfort to Christians, and provoke us to worship our awesome God. However, to those who are running and/or hiding from God, they are a source of great fear and distress.
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References
1 A. W. Tozer, The Knowledge of the Holy (Carlisle: OM Publishing, 1987) 100.
2 W. A. Grudem, Systematic Theology (Grand Rapids, MIchigan: Zondervan, 1994) 173.
3 Tozer, 100.
4 See B. M. Metzger, A Textual Commentary on the Greek New Testament 2nd edition (UBS, 1994).
5 D. A. Black, “The Text of John 3:13” Grace Theological Journal 6 (Sep 1985) 49-65.
6 H. C. Thiessen, Lectures in Systematic Theology, rev. ed. (Grand Rapids, Michigan: Eerdmans, 1979) 80.
7 J. F. Walvoord, “The Present Work of Christ – Part VIII: The Present Work of Christ on Earth” Bibliotheca Sacra 122 (Oct 1965) 292.
8 Grudem, 190.
9 Tozer, 77-78.
10 Thiessen, 81.
11 Tozer, 78.
12 Ibid.
13 Ibid. 76.
14 Grudem, 191.
15 R. C. Cook, “God, Time and Freedom” Religious Studies 23 (1988) 89.
16 Grudem, 191.
17 Thiessen, 81.
18 Ibid.
19 Cook, 89.
20 Also in Jeremiah 19:5.
21 Grudem, 192.
22 Ibid.
23 F. J. Beckwith, “Limited Omniscience And The Test For A Prophet: A Brief Philosophical Analysis” Journal of the Evangelical Theological Society 36 (Sep 1993) 357.
24 Ibid. 362.
25 B. Leftow, “Time, Actuality and Omniscience” Religious Studies 26 (1990) 310.
26 Grudem, 216.
27 Tozer, 92.
28 Thiessen, 82.
29 Grudem, 217.
30 T. Aquinas, Suma Theologica I.25.3.
31 Thiessen, 82.
32 Ibid.
33 Aquinas, I.25.2.

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