Chapter 3: The Trinity: Who is God?, Isaiah 40 YHWH and pagan gods This chapter discusses what is called the doctrine of God. A good contextual setting for our passage can be found on page 30 of your travelogue. Our author does well to highlight the radical difference between Israel s God and the gods of the pagans. I want to deepen that distinction through The New American Commentary on Isaiah 40-66: GOD AND THE GODS. It becomes very apparent, even in chap. 40, that one of the unifying theological aspects within chaps. 40 66 relates to the identity of who is God, the characteristics of God as opposed to the idols, and what God has done and will do. In the ancient Near East supernatural powers were seen as the living powers that controlled all parts of nature; thus, in many ancient Near Eastern myths the many divine powers (gods) are often found fighting one another for control of various part of the heavens and the earth. But the God of Israel was not part of nature, was not identified with any natural activity, and cannot even be remotely comparable to any of these supernatural powers (40:18 20, 25) nor the idols of wood that represented these gods. Because there were some Israelites who seemed to be confused about the identity of God, considerable time is spent, particularly in chaps. 40 44 and 46 47 separating the identity and functions of Israel s God from other gods ( supernatural powers ). In later chapters these identifying functions enable the prophet to assure his audience that their God will do what he has said he will do because of who he is (55:10 11). 1 GLORIFY GOD, NOT THE IDOLS. Numerous oracles deal with the characteristic of supernatural beings (the gods) so that the audience would know which divine power was worthy of worship and praise. The supernatural beings of the ancient Near Eastern world made various claims in their traditional mythology so it was important for people to know which one of these gods (or which God) was the most powerful, most knowledgeable about the past and the future, and most splendorous and worthy of trust and worship. Isaiah 40:12 27 claims that the God of Israel is so grand that he can measure the distance between the stars by just stretching out his fingers and can weigh the vast mountains of the world on his scale (40:12). No known power in heaven or the earth is comparable to him, for the kings and nations of the earth are like grasshoppers and are in effect nothing in comparison to God s power (40:15, 17, 22 24). The idol gods are really just pieces of wood (40:18 20; 41:6 7; 44:10 20) that can do nothing or say nothing (41:22 24, 29; 44:9), but the God of Israel can provide strength and hope for the weary (40:29 31) and he subdues and raises up kings to do his will (41:2, 25). He knows the past and future (41:26 27), plus he chooses, protects, and redeems his own special people (41:8 14) so that they will believe in him and witness to others of his greatness (43:7, 10). There is no other Savior like God (43:11 13), for he saved/redeemed his people in the past when they came out of Egypt (43:15 17) and will do new things that will bring greater praise (43:19 21). God also redeemed his people by blotting out their sins (43:25; 44:22), so they should sing for joy (44:23). Babylon and the gods of Babylon may claim to be powerful and eternal (48:7 8), but they will become 1 72.
nothing (46:1 2, 5 7; 48:1 2, 5 6, 9 11). Since God is the Creator, King, and Redeemer of Israel, people should trust him and give him great glory and unending praise. GLORIFY GOD FOR HIS TRANSFORMING REDEMPTION THROUGH THE SERVANT. A central part of God s relationship with mankind is interconnected with the work of the Servant who suffered, died, and was later exalted (53:1 12). He is the instrument God used to bring the transformation of justice (43:1 4), light and salvation to all nations (42:6; 49:6, 8), and the removal of guilt of sin (53:4 12). This happened so that the people who accepted and followed his righteousness (50:10) could have a new covenant relationship with God (55:3) through the work of this messianic leader. The guilt of all sinners was laid on him, and he suffered for us because it was God s plan to allow him to bear the punishment for our sins. Later he was highly exalted (52:13, 15; 53:12), he demonstrated victory over the powers that defeated him, and he shared the benefits of his victory with many people. Therefore, all who trust him, glorify and praise God the Redeemer and his Servant who provided salvation for his people (42:10 12; 49:13). Through his work it will be possible for God to transform Israel and bring salvation to all the nations (49:6). He will transform the blind by opening their eyes and free those who were captives of false beliefs (49:9; 61:1 2). This anointed one will proclaim the good news that the favorable year of the Lord has arrived (61:2). 2 And here s a discussion of Babylon s two main gods as identified in Isaiah 46 which may supply you some strong material for contrasting the God of Israel with these false gods. The conceptions of the divine are so radically different that it truly speaks to the revealed word given to Israel, and particularly in this section, to Isaiah: 46:1 2 The argument against all man-made idols that appeared repeatedly in past messages of the prophet (40:18 24; 41:5 10, 21 24; 42:14 17; 44:6 20; 45:15 17) is now modified in order to contrast Yahweh, God of Israel, with two of the main Babylonian gods, Bel and Nebo. The name Bel means lord, and it is similar to the Canaanite title Baal. Bel was a title attributed to Enlil in early Mesopotamian texts, but around 1,800 BC it became a title describing Marduk, the chief god of the city of Babylon. Marduk was the god who saved the younger gods of Mesopotamia from annihilation by defeating Tiamat in the Babylonian creation myth (the Enuma Elish), so Marduk was named the king of the gods (ANET, 60 72). Nabu (Nebo) was the son of Marduk and the chief god of the city of Borsippa (seven miles southwest of Babylon). He was the god of wisdom, writing, and in charge of the Tablets of Destiny, which described what would happen in the coming year. Ironically, in this message God announces that he himself will determine the destiny of these two gods. The humiliation of these two gods is explained in an imaginative picture of the idols of these gods being carried away by animals. The scene does not appear to be the joyous annual New Year s procession of the gods through the streets of the city and probably does not describe the removal of the gods from minor cities into the great walled city of Babylon for protection just before a major war. The reference to bowing and going into captivity (46:2) argues that the idols were defeated and will be war booty that will be taken away by a conquering army (1 Chr 14:12; 2 Chr 2 76 77. ANET Ancient Near Eastern Texts, ed. J. B. Pritchard, 1969
25:14; Jer 48:7; 49:3; 50:2; TANE, picture 145). Although idols do not usually bow (except Dagan in 1 Sam 5:3, 4), their submissive action coincides with the bowing of those who carry idols of wood in 45:20 23. This text does not identify the person these idols will bow before (maybe the conquering general), so it is safer to interpret bowing as a sign of defeat and powerlessness. While purposely refraining from calling these objects gods, the passage describes how these forms (ʿṣb; NIV idols ) of wood or stone will be loaded on pack animals, and how these things you carry (nĕśuʾôtêkem, NIV images ) will become burdens that exhaust the strength of the animals moving them. 3 Attributes of God God s attributes are generally discussed under two major headings: incommunicable and communicable. Incommunicable attributes are those attributes in which we cannot participate (not communicated to our being). We do participate, though not comprehensively, in communicable attributes. I follow Saint Anselm in thinking that God is, A being, than which nothing greater can be conceived. (http://www.iep.utm.edu/ont-arg/#h2) Or, as modern philosophers put it: God is the maximally perfect being. I like this definition because it helps me think of how to most glorify God, namely, to maximize God s attributes in my thoughts, self, and actions. Thus, we are less concerned with infinity, so-called, and more concerned with maximizing God s glory. Incommunicable Attributes: Aseity from the Latin a se meaning from itself. In this case, it means from himself, that is, God was not created. God is the only being in existence whose reason for existence is Himself. Think about the computer or piece of paper on which you are reading this. Clearly, these items came into being and depend on many other things for their existence. Not so with God, God depends on no thing and nothing for His existence. All things distinct from God, that is, everything except the Father, Son, and Holy Spirit are dependent upon God for their existence. Unchangeableness God is not a man who lies, or a son of man who changes His mind. Does He speak and not act, or promise and not fulfill? (Numbers 23:19) Every generous act and every perfect gift is from above, coming down from the Father of lights; with Him there is no variation nor shadow cast by turning. (James 1:17) This attribute can be taken in two ways, one good and one not so good. First, the good. God s nature does not change: Jesus Christ is the same yesterday, today, and forever. (Hebrews 13:8) For that reason, we can trust in the promises of God, the covenants God makes, and the decisions regarding our lives that God works out. Negatively, one could take this to mean that God does not change in any aspect. However, it is then difficult to reconcile passages like John 1 with the 2 nd Person of the Trinity becoming flesh. Jesus was not flesh and then was flesh, which is a change. So, we want to maintain this unchangeableness to God s character and fundamental being only. TANE The Ancient Near East: An Anthology of Texts and Pictures, ed. J. B. Pritchard. Princeton University Press, 1958 3 287 288.
Eternity God did not being to exist and God will never cease to exist. In the beginning, God..., (Genesis 1:1) and, In the hope of eternal life that God, who cannot lie, promised before time began. God exists before all matter, energy, and time. As the young ones ask, Who created God? We respond: no one. God has always existed and is the explanation of His own existence. Omnipresence God s power and knowledge extend to all physical locations. This attribute does not mean that God is literally everywhere, nor could it mean that in light of Jesus of Nazareth living, literally, in one location during His life. Instead, we mean to claim that God has comprehensive knowledge, control, and affectual power over all physical and non-physical locations. The eyes of the LORD are everywhere, observing the wicked and the good, (Proverbs 15:3) and, Where can I go to escape Your Spirit? Where can I flee from Your presence? IF I go up to heaven, You are there; if I make my bed in Sheol, You are there. If I live at the eastern horizon or settle at the western limits, even there Your hand will lead me. (Psalm 139:7-10) This doctrine is significant because it means that our God is never unaware of our plight and that our struggles are never beyond His control. Unity This attribute claims seeks to preserve monotheism and to claim that God is not composed of parts. This one is difficult because how do we understand the Trinity then? Well, namely, the Trinity is not claiming that we add Father, Son, and Spirit together to make God. Rather, Father, Son, and Spirit, together, just are God. This doctrine is significant for modern times because it keeps us from splitting God s attributes apart. A major error of some modern movements seek to sever God s love from God s wrath. How can a God who judges and condemns be loving? Yet, we must maintain all of God s attributes as once so that we cannot merely have a God who arbitrarily overlooks sin. No, sin must be judged, otherwise God isn t truly righteousness. A major example of this is to claim that the God of the New Testament is radically different from the Old Testament. In the NT we get forgiveness while in the OT we get revenge. However, the true Gospel preserves ALL of the wrath of the OT, it is only that it is ALL poured out on Christ. That truth is precisely why the Gospel is good news! Communicable Attributes: Omnipotence The prefix omni comes from the Latin word omnis which means all, so this term means all-powerful. But we must be careful in how we articulate this truth. It is not the case that God can simply: do everything possible to do. Such a view is called logical possibilism (or merely possibilism, or voluntarism). On the one hand, it brings God no authentic glory to be able to make 2 + 2 = 5. On the other hand, this view could actually steal God s glory by impugning His goodness. For instance, is God more worthy of worship if He can lie or if He cannot lie? Clearly the latter. And the Bible affords us that view of God: in the hope of eternal life that God, who cannot lie, promised before time began (Titus 1:2), God is not a man who lies or a son of man who changes His mind (Numbers 23:19), so that through two unchangeable things, in which it is impossible for God to lie (Hebrews 6:18). And we could multiply this list by claiming that God cannot cease to exist, God cannot stop being God, God cannot deny His own holy nature, etc. This attribute really highlights why it should be preferred to talk about maximal perfections as opposed to infinities. Maximal power maintains God s holiness, goodness, and righteousness. Infinite power, whatever that could be, makes God less worthy of worship, less beautiful, and less glorious while not calming for God any powers that would be beneficial or more sovereign. Surely such a
price is too much to pay! A definition like: God can do all things logically possible that accord with His nature and His character, is a robust definition that preserves the biblical data and God s glory. Omniscience This attribute claims that God is all-knowing. A general definition is: God knows all actual and possible realities. This truth includes the future: I declare the end from the beginning, and from long ago what is not yet done, saying: My plan will take place, and I will do all My will, (Isaiah 46:10) and, For He knew who would betray Him. (John 13:11) The real deep discussion within this attribute is how to understand God s knowledge of future free actions by humans. Omnibenevolence This attribute claims that God is all-good. God does not create sin, God does no evil, God does no sin, and so forth. I believe that this must be an essential feature of God s nature. In other words, it is not the case that our God just so happened to be good. He might have been an evil dictator, but boy are we lucky that He turned out to be full of grace and love. I do not think such a deity is necessarily worthy of worship. Only the maximally perfect being is worthy of worship and part of that is being essentially good at one s core. A second question is the classic Euthyphro dilemma, named after one of Plato s dialogues: are the gods good because they adhere to some external standard or is it the case that something is good simply because the gods do it. For example, could God have simply decreed that killing your neighbor is the moral thing and it be so? And could it be the case that God has to read some rule board on the edge of the universe to know what s good and bad? Of course not. The Christian wants to claim that God s nature just is the good. So, God just does what God wants and it is good because God is THE good. Incorporeality God is immaterial and distinct from the created universe. True, the 2 nd person becomes flesh, but it is clear that to become flesh one must not be flesh beforehand. God is spirit, and those who worship Him must worship in spirit and truth. (John 4:24) This truth is important for many reasons, one of which is creation ex nihilo (or out of nothing). God isn t a part of the physical universe who then creates more physical universe. Nor is it the case that God simply rearranges pre-existing matter into our universe like some divine craftsman. Instead, God is distinct from the physical universe as immaterial mind (or soul) and brings the physical universe into being. It was not, and then it was. God always has been. Freedom God has no constraints on His choices outside of His own divine nature and character. Our God is in heaven and does whatever He pleases (Psalm 115:3), a king s heart is like streams of water in the LORD s hand: He directs it wherever He chooses (Proverbs 21:1), all the inhabitants of the earth are counted as nothing, and He does what He wants with the army of heaven and the inhabitants of the earth. There is no one who can hold back His hand or say to Him, What have You done? Holiness Holiness indicates God s radical otherness, His separation from sin, and His unflappable honor. So, we can trust that God is not sinning against us, that He is preserving His honor, and that He is seeking our good toward that end.