The Decrees of God

Arthur W. Pink writes:

The decree of God is His purpose or determination with respect to future things. We have used the singular number as Scripture does (Rom 8:28; Eph 3:11), because there was only one act of His infinite mind about future things. But we speak as if there had been many, because our minds are only capable of thinking of successive revolutions, as thoughts and occasions arise, or in reference to the various objects of His decree, which being many seem to us to require a distinct purpose for each one. But an infinite understanding does not proceed by steps, from one stage to another: “Known unto God are all His works from the beginning of the world” (Acts 15:18).

The Scriptures make mention of the decrees of God in many passages, and under a variety of terms. The word “decree” is found in Psalm 2:7. In Ephesians 3:11 we read of His “eternal purpose.” In Acts 2:23 of His “determinate counsel and foreknowledge.” In Ephesians 1:9 of the mystery of His “will.” In Romans 8:29 that He also did “predestinate.” In Ephesians 1:9 of His good pleasure.” God’s decrees are called His “counsel” to signify they are consummately wise. They are called God’s “will” to show He was under no control, but acted according to His own pleasure. When a man’s will is the rule of his conduct, it is usually capricious and unreasonable; but wisdom is always associated with “will” in the divine proceedings, and accordingly, God’s decrees are said to be “the counsel of His own will” (Eph 1:11).

The decrees of God relate to all future things without exception: whatever is done in time was foreordained before time began. God’s purpose was concerned with everything, whether great or small, whether good or evil, although with reference to the latter we must be careful to state that while God is the Orderer and Controller of sin, He is not the Author of it in the same way that He is the Author of good. Sin could not proceed from a holy God by positive and direct creation, but only by decretive permission and negative action. God’s decree is as comprehensive as His government, extending to all creatures and all events. It was concerned about our life and death; about our state in time, and our state in eternity. As God works all things after the counsel of His own will, we learn from His works what His counsel was, as we judge of an architect’s plan by inspecting the building which was erected under his directions.

God did not merely decree to make man, place him upon the earth, and then leave him to his own uncontrolled guidance; instead, He fixed all the circumstances in the lot of individuals, and all the particulars which will comprise the history of the human race from its commencement to its close. He did not merely decree that general laws should be established for the government of the world, but He settled the application of those laws to all particular cases. Our days are numbered, and so are the hairs of our heads. We may learn what is the extent of the divine decrees from the dispensations of providence, in which they are executed. The care of Providence reaches to the most insignificant creatures, and the most minute events—the death of a sparrow, and the fall of a hair.

Let us now consider some of the PROPERTIES of the divine decrees.

First, they are eternal. To suppose any of them to be made in time is to suppose that some new occasion has occurred; some unforeseen event or combination of circumstances has arisen, which has induced the Most High to form a new resolution. This would argue that the knowledge of the Deity is limited, and that He is growing wiser in the progress of time—which would be horrible blasphemy. No man who believes that the divine understanding is infinite, comprehending the past, the present, and the future, will ever assent to the erroneous doctrine of temporal decrees. God is not ignorant of future events which will be executed by human volitions; He has foretold them in innumerable instances, and prophecy is but the manifestation of His eternal prescience. Scripture affirms that believers were chosen in Christ before the world began (Eph 1:4), yes, that grace was “given” to them then (2 Tim 1:9).

Secondly, the decrees of God are wise. Wisdom is shown in the selection of the best possible ends and of the fittest means of accomplishing them. That this character belongs to the decrees of God is evident from what we know of them. They are disclosed to us by their execution, and every proof of wisdom in the works of God is a proof of the wisdom of the plan, in conformity to which they are performed. As the Psalmist declared, “O Lord, how manifold are Your works! in wisdom have You made them all” (104:24). It is indeed but a very small part of them which falls under our observation, yet, we ought to proceed here as we do in other cases, and judge of the whole by the specimen, of what is unknown, by what is known. He who perceives the workings of admirable skill in the parts of a machine which he has an opportunity to examine, is naturally led to believe that the other parts are equally admirable. In like manner we should satisfy our minds as to God’s works when doubts intrude themselves upon us, and repel any objections that may be suggested by something that we cannot reconcile to our notions of what is good and wise. When we reach the bounds of the finite and gaze toward the mysterious realm of the infinite, let us exclaim, “O the depth of the riches both of the wisdom and knowledge of God!” (Rom 11:33).

Thirdly, they are free. “Who has directed the Spirit of the Lord, or being His counselor has taught Him? With whom took He counsel, and who instructed Him, and taught Him in the path of judgment, and taught Him knowledge, and showed to Him the way of understanding?” (Isa 40:13-14). God was alone when He made His decrees, and His determinations were influenced by no external cause. He was free to decree or not to decree, and to decree one thing and not another. This liberty we must ascribe to Him who is Supreme, Independent, and Sovereign in all His doings.

Fourthly, they are absolute and unconditional. The execution of them is not suspended upon any condition which may, or may not be, performed. In every instance where God has decreed an end, He has also decreed every means to that end. The One who decreed the salvation of His elect also decreed to work faith in them (2 Thess 2:13). “My counsel shall stand, and I will do all My pleasure” (Isa 46:10): but that could not be, if His counsel depended upon a condition which might not be performed. But God “works all things after the counsel of His own will” (Eph 1:11).

Side by side with the immutability and invincibility of God’s decrees, Scripture plainly teaches that man is a responsible creature and answerable for his actions. And if our thoughts are formed from God’s Word, the maintenance of the one will not lead to the denial of the other. That there is a real difficulty in defining where the one ends and the other begins, is freely granted. This is ever the case where there is a conjunction of the divine and the human. Real prayer is incited by the Spirit, yet it is also the cry of a human heart. The Scriptures are the inspired Word of God, yet they were written by men who were something more than machines in the hand of the Spirit. Christ is both God and man. He is Omniscient, yet “increased in wisdom” (Luke 2:52). He was Almighty, yet was “crucified through weakness” (2 Cor 13:4). He was the Prince of life, yet He died. High mysteries are these, yet faith receives them unquestioningly.

It has often been pointed out in the past that every objection made against the eternal decrees of God applies with equal force against His eternal foreknowledge. “Whether God has decreed all things that ever come to pass or not, all that own the being of a God, own that He knows all things beforehand. Now, it is self-evident that if He knows all things beforehand, He either does approve of them or does not approve of them; that is, He either is willing they should be, or He is not willing they should be. But to will that they should be is to decree them” (Jonathan Edwards).

Finally, attempt, with me, to assume and then to contemplate the opposite. To deny the divine decrees would be to predicate a world and all its concerns regulated by undesigned chance or blind fate. Then what peace, what assurance, what comfort would there be for our poor hearts and minds? What refuge would there be to fly to in the hour of need and trial? None at all. There would be nothing better than the black darkness and abject horror of atheism. O my reader, how thankful should we be that everything is determined by infinite wisdom and goodness! What praise and gratitude are due unto God for His divine decrees. It is because of them that “we know that all things work together for good to those who love God, to those who are the called according to His purpose” (Rom 8:28). Well may we exclaim, “For of Him, and through Him, and to Him, are all things: to Whom be glory forever. Amen” (Rom 11:36).

The Meaning of “Kosmos” in John 3:16

Arthur W. Pink writes:

Many people suppose they already know the simple meaning of John 3:16, and therefore they conclude that no diligent study is required of them to discover the precise teaching of this verse. Needless to say, such an attitude shuts out any further light which they otherwise might obtain on the passage. Yet, if anyone will take a Concordance and read carefully the various passages in which the term “world” (as a translation of “kosmos”) occurs, he will quickly perceive that to ascertain the precise meaning of, the word “world” in any given passage is not nearly so easy as is popularly supposed. The word “kosmos,” and its English equivalent “world,” is not used with a uniform significance in the New Testament. Very far from it. It is used in quite a number of different ways. Below we will refer to a few passages where this term occurs, suggesting a tentative definition in each case:

“Kosmos” is used of the Universe as a whole: Acts 17:24 – “God that made the world and all things therein seeing that He is Lord of heaven and earth.

“Kosmos” is used of the earth: John 13:1; Ephesians 1:4, etc., etc.- “When Jesus knew that his hour was come that He should depart out of this world unto the Father, having loved His own which were in the world He loved them unto the end.” “Depart out of this world” signifies, leave this earth. “According as He hath chosen us in Him before the foundation of the world.” This expression signifies, before the earth was founded, compare Job 38:4 etc.

“Kosmos” is used of the world-system: John 12:31 etc. “Now is the judgment of this world: now shall the Prince of this world be cast out” compare Matthew 4:8 and 1 John 5:19, R. V.

“Kosmos” is used of the whole human race: Romans 3:19, etc. “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

“Kosmos” is used of humanity minus believers: John 15:18; Romans 3:6 “If the world hate you, ye know that it hated Me before it hated you.” Believers do not “hate” Christ, so that “the world” here must signify the world of unbelievers in contrast from believers who love Christ. “God forbid: for then how shall God judge the world.” Here is another passage where “the world” cannot mean “you, me, and everybody,” for believers will not be “judged” by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view.

“Kosmos” is used of Gentiles in contrast from Jews: Romans 11:12 etc. “Now if the fall of them (Israel) be the riches of the world, and the diminishing of them (Israel) the riches of the Gentiles; how much more their (Israel’s) fulness.” Note how the first clause in italics is defined by the latter clause placed in italics. Here, again, “the world” cannot signify all humanity for it excludes Israel!

“Kosmos” is used of believers only: John 1:29; 3:16, 17; 6:33; 12:47; 1 Corinthians 4:9; 2 Corinthians 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of “the world” in each place.

Thus it will be seen that “kosmos” has at least seven clearly defined different meanings in the New Testament. It may be asked, Has then God used a word thus to confuse and confound those who read the Scriptures? We answer, No! nor has He written His Word for lazy people who are too dilatory, or too busy with the things of this world, or, like Martha, so much occupied with “serving,” they have no time and no heart to “search” and “study” Holy Writ! Should it be asked further, But how is a searcher of the Scriptures to know which of the above meanings the term “world” has in any given passage? The answer is: This may be ascertained by a careful study of the context, by diligently noting what is predicated of “the world” in each passage, and by prayer fully consulting other parallel passages to the one being studied. The principal subject of John 3:16 is Christ as the Gift of God. The first clause tells us what moved God to “give” His only begotten Son, and that was His great “love;” the second clause informs us for whom God “gave” His Son, and that is for, “whosoever (or, better, every one) believeth;” while the last clause makes known why God “gave” His Son (His purpose), and that is, that everyone that believeth “should not perish but have everlasting life.” That “the world” in John 3:16 refers to the world of believers (God’s elect), in contradistinction from “the world of the ungodly” (2 Pet. 2:5), is established, unequivocally established, by a comparison of the other passages which speak of God’s “love.” “God commendeth His love toward US” the saints, Romans 5:8. “Whom the Lord loveth He chasteneth” every son, Hebrews 12:6. “We love Him, because He first loved US” believers, 1 John 4:19. The wicked God “pities” (see Matt. 18:33). Unto the unthankful and evil God is “kind” (see Luke 6:35). The vessels of wrath He endures “with much long-suffering” (see Rom. 9:22). But “His own” God “loves“!

Repent or Perish

Here is a short read from Arthur. W. Pink (1886-1952):

These were the words of the incarnate Son of God. They have never been cancelled; nor will they be as long as this world lasts. Repentance is absolute and necessary if the sinner is to make peace with God (Isa. 27:5), for repentance is the throwing down the weapons of rebellion against Him. Repentance does not save, yet no sinner ever was or ever will be saved without it. None but Christ saves, but an impenitent heart cannot receive Him.

A sinner cannot truly believe until he repents. This is clear from the words of Christ concerning His forerunner, “For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him” (Matthew 21:32). It is also evident from His clarion call in Mark 1:15, “Repent ye, and believe the gospel.” This is why the apostle Paul testified “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21). Make no mistake on this point dear reader, God “now commandeth all men every where to repent” (Acts 17:30).

In requiring repentance from us, God is pressing His righteous claims upon us. He is infinitely worthy of supreme love and honor, and of universal obedience. This we have wickedly denied Him. Both an acknowledgement and amendment of this is required from us. Our disaffection for Him and our rebellion against Him are to be owned and made an end of. Thus repentance is a heartfelt realization of how dreadfully I have failed, all through my life, to give God His rightful place in my heart and daily walk.

The righteousness of God’s demand for my repentance is evident if we consider the heinous nature of sin. Sin is a renouncing of Him who made me. It is refusing Him His right to govern me. It is the determination to please myself; thus, it is rebellion against the Almighty. Sin is spiritual lawlessness, and utter disregard for God’s authority. It is saying in my heart: I care not what God requires, I am going to have my own way; I care not what be God’s claim upon me, I am going to be lord over myself. Reader, do you realize that this is how you have lived?

Now true repentance issues from a realization in the heart, wrought therein by the Holy Spirit, of the exceeding sinfulness of sin, of the awfulness of ignoring the claims of Him who made me, of defying His authority. It is therefore a holy hatred and horror of sin, a deep sorrow for it, and acknowledgement of it before God, and a complete heart-forsaking of it. Not until this is done will God pardon us. “He that covereth his sins shall not prosper: But whoso confesseth and forsaketh them shall have mercy” (Prov. 28:13).

In true repentance the heart turns to God and acknowledges My heart has been set upon a vain world, which could not meet the needs of my soul; I forsook Thee, the fountain of living waters, and turned unto broken cisterns which held none: I now own and bewail my folly. But more, it says: I have been a disloyal and rebellious creature, but I will be so no longer. I now desire and determine with all my might to serve and obey Thee as my only Lord. I betake myself to Thee as my present and everlasting Portion.

Reader, be you a professing Christian or no, it is repent or perish. For every one of us, church members or otherwise, it is either turn Or burn; turn from your course of self-will and self-pleasing; turn in brokenness of heart to God, seeking His mercy in Christ; turn with full purpose of heart to please and serve him: or be tormented day and night, for ever and ever, in the Lake of Fire. Which shall it be? Oh, get down on your knees right now and beg God to give you the spirit of true repentance.

“Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31).

“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor 7:10).

Arthur W. Pink’s Bible Study Method

A.W. Pink image small

“In my early years I assiduously followed this threefold course: first, I read through the entire Bible three times a year (eight chapters in the Old Testament, and two in the New Testament daily.) I steadily persevered in this for ten years, in order to familiarize myself with its contents, which can only be done by consecutive reading. Second, I studied a portion of the Bible each week, concentrating for ten minutes (or more) each day on the same passage, pondering the order of it, the connection between each statement, seeking a definition of the important terms in it, looking up all the marginal references, being on the look-out for its typical significance. Third, I meditated on one verse each day; writing it out on a slip of paper in the morning, memorizing it, consulting it at odd moments through the day; pondering separately each word in it, asking God to open for me its spiritual meaning and to write it on my heart. The verse was my food for that day, meditation standing to reading as mastication does to eating.

The more some such method as the above be followed out, the more shall we be able to say, ‘thy word is a lamp unto my feet, and a light unto my path’ [Ps 119:105].”

– from Letters of A.W. Pink.

Prayer – Part 2

In this second installment of Pink’s book Gleanings From Paul:  A Study of the Prayers of the Apostle, Pink takes us to Paul’s prayer in the first chapter of Romans.  I have read Romans multiple times but never really considered this a prayer, but after reading the following I do believe it is.  What I found amazing, and again I have read Romans multiple times in just the last year, is Paul’s calling out to “My God.”  As Pink brings out, there is a sense of Paul’s certainty in God, in his intimacy with God.  I have overlooked that many times in my life. 

Well, what I really mean to say is that I seem to easily forget how intimately we can have fellowship with God.  How many times have I started to pray and in my mind, God is just some impersonal being “out there” that I am praying too.  That is a sad indictment against me and I realize that I have to repent and make a concerted effort to realize that the God I am praying too is “My God” just like He was Paul’s “God.”  In Zechariah 1:3 God declares, “Return to me that I may return to you,” (NASB).  That is a very emphatic statement, and one that we would do well to remember and to practice.  If we turn to God in repentence for our sins, it’s as if He cannot help but come near and cleanse us, soothe us and comfort us.

Gleanings From Paul

 1. Prayer and Praise

 Romans 1:8-12

As For Paul’s Prayers we shall not take them up in their chronological order but according as they are found in his epistles in our present-day Bible. The Thessalonian epistles were written before the Roman letter, but as the book of Romans, because of its theme and importance, rightly comes first, we shall begin with Paul’s prayers recorded therein. Opinion is divided as to whether the verses before us chronicle a particular prayer actually offered by Paul at that time, or whether he is here informing them how he was wont to remember them at the throne of grace. It appears to us the distinction is such a fine one that it makes little practical difference which view be adopted. Personally we incline to the former concept. This epistle was taken down by an amanuensis (Rom. 16:22), and as the apostle dictated the words “to all that be in Rome, beloved of God” (Rom. 1:7), his heart was immediately drawn out in thanksgiving that some of God’s elect were to be found even in the capital of the Roman Empire, yea, in “Caesar’s household” (Phil. 4:22).

Paul’s Affection for the Saints at Rome

The position of Paul was somewhat delicate, as he was a stranger to the saints at Rome. No doubt they had often heard of him——at first as a dangerous person. When assured of his conversion, and learning that he was an apostle to the Gentiles, they probably wondered why he had not visited them, especially when he had been as near Rome as Corinth. So he made known his deep personal interest in them. They were continually upon his heart and in all his prayers. How his “I thank my God through Jesus Christ for you all” (Rom. l:8a) would draw out their affections to the writer of this epistle! How it would move them to read with warmer interest what he had sent to them! Nothing more Continue reading

Prayer – Part 1

I have been extremely convicted lately in the area of prayer.  I do pray as a matter of devotion most mornings, but I am not happy with it.  I can’t quite put my finger on why I feel the way I do, but I have decided to read A. W. Pink’s book Gleanings From Paul:  A Study of the Prayers of the Apostle.  This book is in the public domain and is freely available at several locations, but I will be posting chapters here regularly over the next few weeks if you want to read along with me.  I hope you will find this as challenging to your prayer life as I am.  In the introduction, Pink makes some startling observations that I have never seen before when reading the Bible.  Which goes to show that we need to read carefully, thoughtfully, slowly, and most of all, prayerfully!

Gleanings From Paul

Introduction 

Much Has Been Written upon what is usually called “The Lord’’s Prayer” but which we prefer to term “The Family Prayer,” and much upon the high priestly prayer of Christ in John 17, but very little upon the prayers of the apostles. Personally we know of no book devoted to the same, and except for a booklet on the two prayers of Ephesians 1 and 3 we have seen scarcely anything thereon. It is not easy to explain this omission, for one would think the apostolic prayers had such importance and value for us that they would attract the attention of those who wrote on devotional subjects. While we very much deprecate the efforts of those who would have us believe the prayers of the Old Testament are obsolete and unfitted for the saints of this dispensation, yet it seems evident that the prayers recorded in the epistles are peculiarly suited to Christians. Excepting only the prayers of the Redeemer, in the epistle prayers alone are the praises and petitions specifically addressed to “the Father,” in them alone are they offered in the name of the Mediator, and in them alone do we find the full breathings of the Spirit of adoption.

How blessed it is to hear some aged saint, who has long walked with God and enjoyed intimate communion with Him, pouring out his heart before Him in adoration and supplication. But how much more blessed should we esteem it could we have listened to the utterances of those who accompanied Continue reading

Growth in Grace is Growth Downward

Growth in grace is growth downward: it is the forming of a lower estimate of ourselves; it is a deepening realization of our nothingness; it is a heartfelt recognition that we are not worthy of the least of God’s mercies.

What is it to enter into a personal experience of saving grace? Is it not a feeling my deep need of Christ and the consequent perception of His perfect suitability to my desperate case?—to be acutely conscious that I am “sick” in soul and the betaking of myself to the great “Physician”? If so, then must not any advancement in grace consist of an intensification of the same experience, a clearer and fuller realization of my need of Christ? And such growth in grace results from a closer acquaintance and fellowship with Him: “Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord” (2 Peter 1:2)—that is, a vital practical, effectual knowledge of Him. In His light we see light: we become better acquainted with ourselves, more aware of our total depravity, more conscious of the workings of our corruptions. Grace is favor shown to the undeserving; and the more we grow in grace the more we perceive our undeservingness, the more we feel our need of grace, the more sensible we are of our indebtedness to the God of all grace. Thereby are we taught to walk with God and to make more and more use of Christ.

Every Christian reader will agree that if ever there was one child of God who more than others “grew in grace” it was the apostle Paul; and yet observe how he said “Not that we are sufficient of ourselves, to think anything as of ourselves” (2 Cor. 3:5); and again, “by the grace of God I am what I am” (1 Cor. 15:10). What breathings of humility were those! But we can appeal to an infinitely higher and more perfect example. Of the Lord Jesus it is said that he was “full of grace and truth” (John 1:14), and yet He declared “Take my yoke upon you and learn of me, for I am meek and lowly in heart” (Matthew 11:29). Does the reader detect a slip of the pen in the last sentence? Since Christ was “full of grace and truth” we should have said “there fore [and not ‘yet’] he declared, ‘learn of me, for I am meek and lowly in heart’—the latter was the evidence of the former! Yes, so “meek and lowly in heart” was He that, though the Lord of glory, He declined not to perform the menial task of washing the feet of His disciples! And in proportion as we learn of Him shall we become meek and lowly in heart. Hence “and the knowledge of our Lord Jesus Christ” is explanatory of “grow in grace” in 2 Peter 3:18.

True humility dwells only in a heart which has been supernaturally enlightened of God and which has experimentally learned of Christ, and the more the soul learns of Christ the more lowly will it become. Even in natural things it is the novice and not the savant who is the most conceited. A smattering of the arts and sciences fills its youthful possessor with an exalted estimate of his wisdom, but the further he prosecutes his studies the more conscious will he become of his ignorance. Much more so is this the case with spiritual things. An unregenerate person who becomes familiar with the letter of the Truth imagines he has made great progress in religion; but a regenerate person even after fifty years in the school of Christ deems himself a very babe in spirituality. The more a soul grows in grace, the more does he grow out of love with himself. In one of his early epistles Paul said, “I am the least of the apostles” (1 Cor. 15:9); in a later, “who am less than the least of all saints” (Eph. 3:8); in one of his last, “sinners, of whom I am chief!” (1 Tim. 1:15)

– Arthur W. Pink (1886-1952)
taken from: Spiritual Growth.

The Attributes of God – The Contemplation of God

The Contemplation of God

The divine nature

IN THE PREVIOUS STUDIES WE HAVE HAD IN REVIEW SOME of the wondrous and lovely perfections of the divine character. From this most feeble and faulty contemplation of His attributes, it should be evident to us all that God is—First, an incomprehensible Being, and, lost in wonder at His infinite greatness, we are constrained to adopt the words of Zophar, “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea” (Job 11:7-9). When we turn our thoughts to God’s eternity, His immateriality, His omnipresence, His almightiness, our minds are overwhelmed.

The study of the Deity

But the incomprehensibility of the divine nature is not a reason why we should desist from reverent inquiry and prayerful strivings to apprehend what He has so graciously revealed of Himself in His Word. Because we are unable to acquire perfect knowledge, it would be folly to say we will therefore make no efforts to attain to any degree of it. It has been well said:

Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued, investigation of the great subject of the Deity. The most excellent study for expanding the soul is the science of Christ and Him crucified and the knowledge of the Godhead in the glorious Trinity (C.H. Spurgeon).

Let us quote a little further from this prince of preachers:

The proper study of the Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can engage the attention of a child of God is the name, the nature, the person, the doings, and the existence of the great God which he calls his Father. There is something exceedingly improving to the mind in a contemplation of the Divinity. It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity. Other subjects we can comprehend and grapple with; in them we feel a kind of self-contentment, and go on our way with the thought, “Behold I am wise.” But when we come to this master science, finding that our plumb-line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought, “I am but of yesterday and know nothing” (Sermon on Mal 3:6).

Yes, the incomprehensibility of the divine nature should teach us humility, caution, and reverence. Continue reading