| || |The Berean Expositor
Volume 22 - Page 168 of 214 Index | Zoom | |
"This God is our God."
#1. The being of God.
"I am" (Exod. 3: 14): "He is" (Heb. 11: 6).
pp. 151 - 154
While it must ever be the aim of any Christian ministry to preserve a balance of truth,
it is not possible for any one human witness so to present the truth that there shall not,
at times, be given the impression of undue emphasis upon some one particular doctrine.
In fact, the circumstances associated with a witness may call for insistence upon some
one feature to the practical exclusion of much else that is profitable. We could enumerate
quite a number of useful organs that give voice to some one particular doctrine or group
of doctrines--one stand for the inspirations of Scripture, another for the exposition of
prophecy, a third for the purity of Protestanism; and we might continue the list at
The Berean Expositor is primarily a witness for the truth of the mystery, and that
being so, the prison epistles of the apostle Paul, and related themes, must always hold the
first place. It is, however, our desire, as indeed it has been our practice from the first
Volume, to give as full a presentation of truth as our space will permit, and a glance at
our indices is a sufficient rejoinder to the unjust charge that four epistles constitute our
Underlying the whole revelation of Scripture, the obvious or hidden reason for all
doctrine, and the goal of all prophecy, is the knowledge of God Himself. At bottom, sin
is an ignoring or an ignorance of God, a denial of God, a substitution of something else
for Him. If we meditate upon the purpose of redemption, the basis of righteousness or
sanctification, the glory of heaven, the blessedness of hope, we shall be led at length to
see that the knowledge of God Himself and love to Him lie close to the heart of them all,
and that every line of truth in Scripture converges upon the statement: "That God may be
all in all." We propose, therefore, to prosecute a series of studies that shall enable us to
repeat, with meaning, the words of the Psalmist: "This God is our God" (Psa. 48: 14).
Into the metaphysical side of such a study, we do not propose to enter, except that we
draw attention to the importance of estimating the magnitude of the subject, and,
correspondingly, our own limitations. If a finite creature could, in the full sense of the
word, really "know" God, then God would cease to be "infinite", and not the God of
Scripture. All knowledge of God, however received, whether through the dim light of
nature, the brighter light of Scripture, or in the Person of Christ, must be relative and
conditioned. We cannot know God at all unless He reveals Himself, and unless in that
revelation He condescends to our low estate, and speaks in human terms. So far as the
nature and attributes of God are concerned, we must remember that the whole of
language is symbolic, and that in every utterance concerning Himself, the revelation is
limited by the necessity of using human forms of thought. Perhaps some reader may, at
this point, object that we are wasting time in speaking of metaphysics at all--if the