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Doctrine of Divine Essence

September 7, 2012

DOCTRINE OF DIVINE ESSENCE

A.  Definition.
1.  Without essence a thing would not be what it is.
a.  Essence is derived from the Attic Greek adjective OUSIA.  The Doric Greek used a similar word ESSIA.  The Latin word for essence, ESSE, came from the Doric Greek.  OUSIA and ESSIA mean that which is one’s own, a substance that belongs to one person, substance, being, the inner nature, the qualities or attributes of a person, that which is one’s own.
b.  Essence is defined as the basic constituent of a thing, the intrinsic nature of something.  Essence is that being which underlies all outward manifestations and is both permanent and unchangeable; it is the existence or actual being.  Essence implies both being and identity.
c.  In our study, essence refers to the qualities or attributes of God, attributes which have always existed.
d.  Essence is what remains stable in change.  Therefore, without essence, a thing would not be what it actually is.  Without God having essence, God would not be God.
e.  The qualities and perfections which belong to God are classified as His attributes.  The sum total of God’s attributes is His essence.
f.  The attributes or essence of God belong to three persons:  God the Father, God the Son, and God the Holy Spirit, who are one God in essence.
g.  The believer is totally dependent upon divine revelation in the Canon of Scripture to understand exactly what God is like, the nature and attributes of God, and what forms His divine substance or essence.  The attributes of God are only understood by us as they are revealed in Scripture.
h.  There are two concepts of God provided in the Scripture.
(1)  Theism is the existence and character of God.
(2)  Trinitarianism is the recognition of the teaching of Scripture regarding the three-fold personality of God.  God is one in essence but three in persons who all have an identical essence.  (See the Doctrine of the Trinity.)
2.  There is no subject more exalted to which the human mind can address itself than the contemplation and cognition of the person and character of God.  It is not an inscrutable subject.  All other branches and categories of theology are related to created and finite beings.
3.  The essence of God is the study of His being and His attributes.  At no point does the believer feel his limitations more than when confronted with the responsibility of accurately recognizing the essence of God.  And yet His essence is revealed to be understood.  Moses was commanded to remove his shoes because he stood on holy ground when confronted with the essence of God.
4.  While God is one in essence, there are three coequal, coeternal, and coinfinite persons in the Godhead, all possessing an identical essence, being, or substance.
a.  However, this does not imply there are three gods or three modes of God.  The word trinity is used to express three persons in one Godhead.
b.  There is one divine nature or being which is tripersonal, making distinction between God the Father, Son, and Spirit.  The three persons in the Godhead are joint partakers of the same nature and the same majesty of God.
c.  Therefore, God is one in essence but three coequal, coeternal, and coinfinite persons in that one essence.
d.  When divine essence is the subject, God is revealed and studied as one.  When divine persons are the subject, God is revealed in three persons who are distinguished throughout Scripture.
e.  In the unity of God, there is only one essence and one substance.  In the persons of the Godhead, there are three:  God the Father, God the Son, and God the Holy Spirit.  The fact that God exists in three persons is documented in Isa 48:16; Jn 10:30 cf Ps 110:1; 2 Cor 13:14; 1 Pet 1:2.  God is one in essence, not in persons.

B.  The Anti-Theistic Theories.
1.  Polytheism is the belief in the plurality of God like the Greek and Roman Pantheon.
2.  Pantheism is the philosophy that God and the universe are one.  This denies the transcendency of God, or that God has any existence outside the universe.  Pantheism also denies the personality of God and contends that He exists in the sum total of all life; this is the way the Hindus regard Him.
3.  Evolution believes that the cosmos has been developed from crude homogeneous material to its present heterogeneous state by means of resident forces.  There are two kinds of evolution.
a.  Theistic evolution is believed by many scientists who are Christians.  It recognizes God as the creator of the original materials, but contends that evolution is the method by which everything developed from its primitive state to the present completeness.
b.  Atheistic evolution rejects the person of God and contends that matter is eternal and self-developing.
4.  Materialism is that form of atheism which denies the existence of God and contends that matter is eternal and that life is a product of matter.  This is the basis for all communist beliefs.  This is the philosophy of communism.
a.  Materialism contends that within material substance is the basis for and only explanation of all things.
b.  Materialism is one type of monism, which is any system of thought which recognizes one substance only.
5.  Idealism is another system of monism which recognizes one thing only, the human mind.  Idealism is a system of thought which contends that the mind is the only entity.  Hence, the universe is no more than an impression or an illusion of the mind.  Your body isn’t really your body; you really are immaterial.  Some idealists do believe in God, but they deny His creation of material things because they deny materialism.
6.  Positivism is a system of thought which accepts nothing which cannot be accredited by human evidence.  Hence, it disregards God and the soul.
7.  Monotheism is the belief that there is only one person in the Godhead, in contrast to the existence of the Father, Son, and Spirit.  This is the view of Islam and all Muslims (the largest religion in the world today).  This is also the belief of the Sikhs and of Judaism.
8.  Deism says that God is personal, infinite, holy, and the Creator of the universe.  But it contends that God purposely abandoned His creation when He completed it with the intent that it would be self-sustaining and self-promoting by forces which are resident in it.  Deism rejects the Scriptures or any suggestion that God is immanent and transcendent in the universe.  Deism was subscribed to by such people as Thomas Paine, Hume, Gibbon, and Voltaire; this was very popular in the eighteenth century.
9.  In contrast to all of these, we are classified philosophically as Biblical theists.

C.  The Theistic Arguments for the Existence of God.
1.  The religious argument says that God exists because men universally believe in Him and possess certain religious instincts.
a.  The basis for all anti-theistic arguments is either one of two systems of reality–rationalism or empiricism.
(1)  Under rationalism, reason alone is the source of knowledge and independent of experience.  This is why men like Descartes and Spinoza rejected the theistic argument for the existence of God.
(a)  Rationalism contends that reason is the superior authority in matters of opinion, belief, or conduct.  All knowledge is expressed in self-evident propositions.  It contends that human reason, unaided by divine revelation, is an adequate and sole guide to truth.
(b)  The problem with rationalism is that it cannot break the barrier between human thinking and the reality and substance of God.  One of the biggest problems people have philosophically is that they try to use rationalism as the absolute means for determining truth, and it won’t work.  Only divine revelation in the Scripture will help.
(2)  Under empiricism, all knowledge is derived from a sense, experience, or experiment.  It depends on the experience or observation of something.  Empiricism is the pursuit of knowledge by observation and experimentation.  Empiricists include John Locke and David Hume.
b.  The religious argument for the existence of God is related to God-consciousness and found in Rom 1.  However, God-consciousness must be followed by the desire to know Him.  That takes us out of the realm of rationalism or empiricism, because neither one is adequate to actually resolve the problem.
(1)  Descartes in his great genius decided to develop a philosophy starting with God, which he called the absolute.  He used rational arguments to try to discover what is beyond this, then beyond that, etc., seeking an absolute premise that was related to something outside of himself.  He pushed his mind to the point where it stalled out, so that he had to come back to what exists.  He started with himself and concluded, “I think; therefore I exist.”  This was the best he could do under rationalism, and it became the basis for eighteenth century rationalism.
(2)  By contrast, the Bible says “In the beginning which was not a beginning was the Word [EN ARCHE EN HO LOGOS],” which means there never was a time when God did not exist.  Rationalism or empiricism is entirely the wrong approach to ever discover the essence of God.
(3)  The only thing rationalism can legitimately do is bring you to a point of God-consciousness, in which you conclude there has to be a God.  At that point, God is responsible to reveal Himself, which He has done in every generation.
2.  The ontological argument contends that since the human mind possesses the idea of a perfect and absolute being, such a being must exist.  That is as much as the human mind can do; it cannot determine any detail with regard to the substance or essence of God.  But there must be such a thing as God, because the human mind keeps coming up with the idea of an absolute being as the source of everything around us.  The existence of God is a necessary idea to the human mind.  Beyond the sphere of intuition there is the infinite.  Beyond the relative there is the absolute.
3.  The moral argument is sometimes classified as the anthropological argument.  It says that mankind possesses the faculty of conscience with an urge to choose right over wrong.
a.  The structure of society and government is based on human recognition of virtue and truth.  This phenomenon could not exist unless there was an absolute or supreme being whose existence and influence is always for good rather than evil.
b.  A material and ungoverned universe can know nothing of moral values and distinctions.  What is beyond people is something that is absolute and that is for good.
c.  Once again, the mind comes right up to the door of infinity and stops.  The finite mind cannot use a finite system to comprehend infinity.
4.  The teleological argument says that the universe is both telescopic and microscopic.  Looking at the stars through a telescope causes you to realize there is no accident in the creation of the universe.  Looking through a microscope reveals tremendous arrangement, adaptation, and purpose in biological life.  All this denotes a designer.
a.  Stones which accidentally fall from a hillside never form automatically into a symmetrical wall.
b.  All the chemical components of the human body are in the world, but they never accidentally form man.
c.  You cannot shuffle the twenty-six letters of the alphabet into a beautiful poem; there has to be a poet.
d.  A study of any of the sciences causes you to appreciate the fact that there is a tremendous design in the universe.
5.  The cosmological argument says that the intuitive law of cause and effect demands the existence of God.  In no sense can the universe be its own cause.
a.  Our Lord Jesus Christ is revealed to be the Creator in Jn 1:3, Col 1:16, and Heb 1:10.
b.  Gen 1:1, the Hebrew phrase BERESHITH BARA HA ELOHIM, “In the beginning God created the heavens and the earth,” refers to Jesus Christ as the Creator.
c.  Furthermore, the universe has a preserver who is also the Lord Jesus Christ, Col 1:17; Heb 1:3.
6.  All these theistic arguments show that the human mind intuitively concludes there is a God out there, but it can do nothing about it.  The greatest of human minds cannot discover God through thinking; it has to come through revelation.  God has to reveal Himself to us.  Furthermore, God has to reveal Himself in a way that is understandable to both the simplest of minds and the most complex of minds.  For the believer in Jesus Christ, regardless of his I.Q., the doctrine of the essence of God is understandable because it is a part of the Word of God.  As a believer, you now have the equipment and spiritual I.Q. to comprehend these things.

D.  Propositions about the Essence of God.
1.  Definition of a proposition.
a.  A proposition is defined as anything stated for the purpose of discussion.  In logic, a proposition is a statement that affirms or denies something so that it can be characterized as being either true or false.  In mathematics, a proposition is defined as a formal statement of truth to be demonstrated, such as a theorem.
b.  In this study, all these definitions apply with one addition–a proposition is a Bible doctrine, clarified through categorical analysis that brings us to an understanding of God.
2.  There are six propositions about God for this study.
a.  God exists.  Obviously, this categorical study will have a great deal to say about God.  Whether or not you think God exists is really not the issue for the moment.
(1)  If you are logical and a good thinker, you would be incorrect to say, “I do not believe that God exists.”  You could say, “On the basis of rationalism or empiricism, God does not exist.”  But to say you do not believe that God exists is stupid and shows that you are not organized in your thinking because you have no criteria for your thinking.  You should say, “On the basis of rationalism (or empiricism), I do not believe that God exists.”
(a)  Ps 14:1, “The fool has said in his heart [stream of consciousness], ‘There is no God.’”  This is repeated in Ps 53:1.
(b)  Ps 53:2, “God has looked down from heaven on the human race to see if there is anyone who acts wisely, who seeks after God.”  Seeking after God is the function of the unbeliever who is positive at God-consciousness and the function of the believer who is positive to the teaching of Bible doctrine.
(c)  If you do not believe that God exists, at least express it with the right verb to show that you can think.  To say you don’t believe God exists is to use the wrong verb; for faith in itself, by its very definition, is not qualified to say that.  But if you say that on the basis of rationalism or empiricism, God does not exist, that is at least consistent.  For neither rationalism nor empiricism can come to any understanding of God.  If you do not believe God exists, at least be accurate and correct in your thinking.
(2)  There are three basic systems of human perception.
(a)  Rationalism is perception through reason, or accepting reason as the supreme authority in matters of opinion, belief, or conduct.  Philosophically, rationalism contends that reason alone is the source of knowledge, and is independent of experience.  This was the view of Descartes and Spinoza, who had a lot to do with the founding of modern rationalism, although it all originated with Plato and his teacher Socrates.
(b)  Empiricism is the doctrine that all knowledge is derived from sense or experience.  Hence, it relies on perception by experiment and observation.  Philosophically, Locke and Hume are representative of this school of thought.
(c)  Faith is a non-meritorious system of perception that depends on the object of faith for its merit.  In salvation, the object is the Lord Jesus Christ–believe in Him and you will be saved.  God, or doctrine about God in the Bible, is always the object of faith in Christianity.
(3)  When faith is used as a system of perception, it is inevitable that the first proposition, God exists, becomes a reality.  The perception and merit of faith is always found in its object.
(4)  To say that “God exists” does not imply but rather states with absolute confidence that God exists infinitely and eternally.
(5)  To say that God exists eternally is not a figment of one’s imagination, but the reality of a divine being in the status of eternal existence.  Faith is a system of perception which makes it possible to come to an understanding of the absolute truth found in the word of God.
(6)  If you reply, “Who is God?” or “What is God?”, that is not difficult to answer, because God has revealed Himself to mankind.  However, the system of perception for understanding this revelation is faith.  Rationalism and empiricism cannot break into infinity.
(7)  Therefore, if God has always existed and if He is going to reveal Himself to mankind, then He must reveal Himself in a way that makes sense.
b.  God reveals Himself.
(1)  If God exists eternally, unsustained by anyone or anything else, then we can assume that God had something to do with our existence.  We are not rational creatures by accident.
(2)  Furthermore, if God has something to do with our being here on planet earth, it is only on God’s part that He reveals Himself to us.
(3)  If God has always existed and if God is going to reveal Himself to mankind, then He must reveal Himself in a way that makes sense, so that we can understand.
c.  God makes sense.
(1)  If you persist and persevere in learning the doctrines that pertain to God, you will learn and conclude that God does make sense.
(2)  Furthermore, God makes organized sense because God is organized.
(3)  God’s organized sense means that God has a plan for your life as an individual, and God’s plan is organized.  This plan is divided into three parts.
(a)  God has a plan for eternal salvation through personal faith in Jesus Christ.
(b)  God has a plan for time.  In this dispensation, He has a plan for the royal family of God, the unique protocol plan.  A right thing done in a right way is right.
(c)  God has a plan for the eternal state, beginning with physical death, continuing into resurrection, and extending into the eternal state.
d.  God has a plan and a purpose for your life.
(1)  God’s plan for you begins at the moment you believe in Jesus Christ, when He does forty things for you.
(2)  God is perfect, and therefore His plan for you is perfect.  This fact demands that we understand something about God; therefore, we study the doctrine of the essence of God.
(3)  The essence of God reveals how God can provide a perfect plan for human beings that are imperfect.
e.  I am a human being.
(1)  If you can say you are a person and human being with a soul, then you can conclude that God has a plan for you.
(2)  God had a purpose in your creation.  God had a purpose in your birth.  God’s plan begins with regeneration.
(3)  The point is that you are alive on planet earth.  If there is a God, if He has revealed Himself, if He makes sense, and if He has a perfect plan, then you owe God a hearing.
f.  I owe God a hearing.
(1)  Note the use of the word “hearing.”  Nothing is required of you except an open mind, concentration, and listening.  There are no gimmicks.  Simply listen to the information given about God.  All you have to do is concentrate on what is taught and blot out other distracting factors around you or in your own soul.
(2)  In other words, you haven’t a thing in the world to give God but a hearing.  You are not required to give money or to do something.  You are only required to hear, which is a non-meritorious function.  God has a great deal to give you.
3.  Conclusion.
a.  While the subject at hand is the essence of God, you should understand the purpose and objective of studying divine essence.
b.  The first purpose is to make sure you have eternal salvation, an eternal relationship with God through our Lord Jesus Christ.
c.  The second purpose is designed for those who believe in Christ to understand the protocol plan of God under persistent post-salvation epistemological rehabilitation.
d.  The third purpose is to understand the hereafter, the true meaning of death, life beyond the grave, and to lift the veil with regard to the eternal state so you can see how the soul functions after death.
4.  Summary of the Six Propositions for Unbelievers.
a.  God exists.
b.  Because God exists, He has revealed Himself.
c.  Because God has revealed Himself, God makes sense.
d.  Since God makes sense, God has a plan for your life.
e.  I am a human being, a member of the human race.
f.  Therefore, I owe God a hearing.
5.  There are seven propositions for the believer.
a.  God exists eternally and unchanged.
b.  God reveals Himself to mankind and specifically to the believer in Jesus Christ.
c.  God’s revelation of Himself makes sense.
d.  God has a plan for your life as a believer.
e.  God’s plan for every member of the human race comes in three categories: salvation, living, and dying.  Each category is based on His policy of grace.  Grace is divided into three categories.
(1)  Presalvation grace–common grace, the divine call, and efficacious grace.
(2)  Salvation grace–the forty things God gives us at salvation.
(3)  Postsalvation grace—”more” or “greater” grace.
f.  The Christian is saved by grace, now he must live by grace after salvation.
g.  Therefore, you owe the plan and grace of God a hearing.

E.  The Attributes of God.
1.  The essence of God equals His being or substance plus His attributes.  Essence is the being which is attributed to God, since these characteristics are eternally inherent in Him.  Essence means the combined attributes.
2.  Since the grace of God and the work of God are manifestations of His essential attributes, it is important to understand the divine attributes, and to understand the thoughts and functions of God.  You are designed as a royal priest to understand the thoughts and functions of God.
3.  The difficulty in the study of divine essence is that it brings the finite human mind into constant contemplation and concentration on the infinite.  But the Holy Spirit makes these things clear.
4.  This study, therefore, includes who and what God is.  This study is designed to include the attributes of God which are both inherent to His eternal glory and related to mankind.
5.  Theology recognizes two categories of divine attributes.
a.  The absolute attributes of God are inherent and intransitive.  They are primary and incommunicable (they cannot be related to something we understand).  We do not come into contact with these.  These attributes are most important in God’s relationship to God; they are not related to man.
b.  The relative attributes of God are related to mankind.  They are transitive (expressing an action which is carried from the subject to an object) and anthropopathic.  Relative attributes are secondary and communicable (we can define and understand them).  By anthropopathic is meant that God often reveals Himself in terms of man’s experience and activities.  For example, anthropopathic terms used in the Bible to describe God include integrity, love, faithfulness, happiness, and grace.  (See the doctrine of Anthropopathisms.)
6.  This study is not exhaustive.  It is not intended to make the usual theological distinctions between absolute and relative attributes.  (See the doctrine of the Attributes of God for these distinctions.)  The attributes of God will be described in this study in terms of divine revelation in Scripture and how they relate to you personally as a regenerate member of the royal family of God.
7.  What makes this study somewhat difficult is the fact that God is composed of things immaterial.  Jn 4:24, “God is a spirit; they that worship Him must worship Him in spirit and in truth.”  Spirit and truth are both immaterial.
a.  Therefore, we cannot understand God apart from the function of the human mind under the enabling power of the Holy Spirit in delving into what is immaterial and absolute.
b.  Spirit does not have flesh and bones; spirit is not material, Lk 24:39.
c.  Jesus Christ in Hypostatic Union is the only visible manifestation of God, Jn 1:18, 6:46; 1 Tim 6:16; 1 Jn 4:12.  When those who were alive during the dispensation of the Hypostatic Union saw Christ, they saw only His humanity; they didn’t see His deity.  No one has seen deity because it is spiritual.
d.  But the spiritual can be understood by absolute truth.
e.  God is invisible, but God is also personal.  Even though He is invisible, He is living, an active spirit, eternal, infinite, and unchanging in existence.
f.  Therefore, we say God is immanent and transcendent as a spiritual being.
8.  In this study, we will note ten major divine attributes.
a.  The sovereignty of God.
b.  The integrity or holiness of God.
c.  The love of God.
d.  The life and personality of God.
e.  The omnipresence of God.
f.  The omniscience of God.
g.  The omnipotence of God.
h.  The faithfulness of God.
i.  The happiness of God.
j.  The grace of God.

F.  The Sovereignty of God.
1.  Definition of the Sovereignty of God.
a.  The sovereignty of God is His eternal, infinite, unchangeable will expressed in the doctrine of divine decrees in eternity past.  The doctrine of divine decrees is the eternal, unchanging thinking of God regarding you, and the infinite number of decisions God has made about you.  All of God’s decisions were made in eternity past.
b.  The sovereignty of God is His infinite, immutable, eternal, and perfect divine volition.  His decisions are based on His thinking.  God has never had to come up with a thought.  There never was a thought or decision He didn’t have from eternity past.  God has never made a bad decision.
c.  God is eternal, Ps 93:2.  God is infinite, Ps 8:1; Acts 5:39; Heb 6:13.  God is self-determining, Job 9:12; Ps 115:3, 135:6; Prov 21:1; Dan 4:35.  Therefore, God’s sovereignty is eternal, infinite, and self-determining.
d.  The expression of divine volition or the sovereignty of God as found in Eph 1:5 results in a divine plan for the human race, i.e., for you personally, Heb 6:17.  There never was or will be a person for whom God did not have a perfect plan in eternity past.  God’s plan for our life is the only way of happiness, tranquility, and blessing.  God’s plan always begins with salvation.  No one is left out and no one is insignificant.  Remember that God always thinks in terms of concentration and organization.  He makes perfect decisions from an organized mind.
e.  By divine decree, the sovereignty of God and the free will of man coexist in human history.  Both are invisible, though we can see their results.
(1)  In 2 Pet 3:9, God expresses His sovereignty in a marvelous way.  “He is not willing that any should perish, but that all should come to a change of mind [about Jesus Christ].”  God’s plan for all of us is to believe in Christ.  The unbeliever who makes a lot of bad decisions often destroys their own stream of consciousness.  When too many bad decisions are made by too many people in power, there are wars.
(2)  Jn 7:17, “If any man is willing to do His will, he shall know of the doctrine.”  Notice that before you learn, your volition must be involved.  Some people will not learn because their volition is already negative.  Negative volition to doctrine begins when a person believes that they will lose some of the wonderful things in their lifestyle if they follow God’s plan for their life.
(3)  Phil 2:13, “For it is God who is at work in you, both to will and to do His good pleasure.”  We will never have any happiness in life until we do His good pleasure.  God’s good pleasure is found in the Canon of Scripture.
(4)  These passages document the sovereignty of God, but you are involved because you can will to do His good pleasure, or you can will not to do so.  Volition always comes first, because you must be motivated by your volition to learn Bible doctrine.  In spite of all of our failures, as long as we are alive, God still has a plan for our life.
2.  The sovereignty of God must be related to the personality of God.
a.  The most basic parts of personality are self-consciousness and self-determination.  One must first be aware that he exists, then he can make decisions in relationship to that awareness.  Self-consciousness and volition are the key factors in your personality.  This is how man was created in God’s own image.
b.  God recognizes Himself as a person and as such, He functions with perfect integrity and perfect rationality.  Personality should have integrity and rationality.  Rationality means you think, and integrity means you apply what you think.  Therefore, God is infinite personality.  He is perfect and eternal virtue, which the Bible calls holiness.
c.  God is infinite personality.  God’s perfect integrity or holiness combines with His self-determination to reveal, to define, and to communicate His plan, His will, and His purpose for mankind, as well as His own divine essence.
3.  The sovereignty of God must be related to His divine infinity.
a.  By infinity is meant that God is without boundary or limitation.  He unites in Himself those perfections which belong to His person and character.
b.  This means that God cannot be complicated by ignorance or compromised by absurdities.  Therefore, human beings cannot superimpose upon God their silliness and their arrogance.
(1)  Since God is not irrational, He is not going to come up with an irrational plan.
(2)  God is not silly; He is not going to come up with a silly plan.
(3)  God is not ignorant; He is not going to tolerate stupidity from ignorance of doctrine.  God dislikes ignorance, and there is no excuse for ignorance of doctrine.
c.  The volition or sovereignty of God cannot be tempted in any way, cannot sin, and cannot tempt creatures to sin.  Furthermore, God does not tempt anyone to human good.  Human good plus ignorance produces human good or dead works.  The sovereignty of God never makes a decision to condone sin, evil, human good, or ignorance of Bible doctrine.
d.  Infinity characterizes all that God does: His sovereign will, the function of His love, His perfect integrity, His omniscience, and His omnipotence.
e.  God’s eternal glory existed billions of years before creation.  There never was a time when God’s perfect glory did not exist.  God recognizes His own glory and claims it in the interest of absolute truth.
4.  The Functions of Divine Sovereignty.
a.  It was the sovereign will of God to reveal Himself to us through Bible doctrine.
b.  It was the sovereign will of God to deal with us through a policy of grace, and to give us the most fantastic and unique plan ever given to believers in any dispensation, i.e., the protocol plan of God.
c.  It was the sovereignty of God the Father that sent Jesus Christ to the Cross to provide our eternal salvation.
d.  Divine motivation is the function of God’s sovereignty.  God’s decisions are based upon perfect and eternal knowledge, as well as perfect and eternal motivation.  God can only have perfect motivation.
e.  God’s sovereignty always functions for His own glory.
f.  The sovereignty of God always functions in total compatibility with all of His other divine attributes.
(1)  God is self-existent, which means He is eternal.  His perfect decisions from His sovereignty are compatible with His eternal and infinite self-existence.
(2)  God is immutable and unchangeable.  Therefore, He has never had to reverse a decision.  God does not have to be flexible, for He is perfect.  As perfect, infinite, and eternal God, He never has to withdraw a decision.  His decisions were perfect billions of years ago and they remain perfect in time.
(3)  God’s perfect policy of grace is based on infinite, eternal, and sovereign decisions.  This policy was established in eternity past in the divine decree.
(4)  God’s integrity is incorruptible.  God’s decisions are perfect with regard to His integrity.  God’s sense of humor is also perfect, and there must be some amusement in heaven concerning the things we fail to understand.
(5)  God’s gracious love toward us is perfect, based on His integrity.
(6)  Therefore, all these add up to the fact that God cannot make a bad decision even once.  And from His sovereignty, God has made billions and billions of decisions.
g.  The sovereignty of God provides every member of the royal family of God with his own portfolio of invisible assets.  Every decision that God has made with regard to each one of us is one that spells out blessing; for this is backed by His wisdom rather than ours.
h.  No greater expression of the sovereignty of God exists than the one found in Col 1:27, “To whom God willed to reveal to the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”  That in itself was one of the greatest decisions of the sovereignty of God of all time.  God made a decision to indwell us as the confidence of glory.  To think that He actually found a way to communicate and reveal to us the riches of the unique factors of the Church Age is amazing.
(1)  Our portfolio of invisible assets.
(2)  Our escrow blessings for time and eternity.
(3)  The fantastic availability of divine omnipotence.
(a)  The omnipotence of God the Father related to that portfolio.
(b)  The omnipotence of God the Son who both preserves the universe and perpetuates human history.
(c)  The omnipotence of God the Holy Spirit who provides for us enabling power inside the divine dynasphere.
(4)  Col 1:28 continues, “Whom [Jesus Christ] we proclaim [Bible teaching], constantly inculcating every person, even constantly teaching every person with all wisdom, in order that we may present every person mature in Christ.”  The combination of verses 27-28 gives the pastor the responsibility of teaching who and what God is.
i.  Out of the trillions of decisions ad infinitum, God has never made a bad decision.  All divine decisions from the sovereignty of God are made from a position of eternal and infinite strength.  All divine decisions are based on eternal wisdom and omniscience.  Therefore, it is impossible for God to make a wrong decision.
j.  When it comes time for us to die, the time, place, and manner of our dying are determined by decisions from the sovereignty and love of God.  God in His sovereignty expresses supreme rulership, wisdom, and grace in His decisions that relate to us.  God has never made a mistake or a bad decision with regard to our living, and He never makes a bad decision with regard to the time, the place, and the way in which we depart from this life.
k.  The closer we come to lining up with His decisions in time, the greater the blessing in our life.  When we fail to line up with the sovereign decisions of God, the greater becomes our self-induced misery and discipline.
5.  The Sovereignty of God in the Christian’s Death.  See the doctrine of Life and Death.
a.  There are three categories of alternatives in life.
(1)  The first alternative is to believe in Christ and receive eternal life or to not believe and receive eternal judgment.
(2)  The second alternative is the option after salvation to execute the plan of God through perception, metabolization, and application of Bible doctrine and have a meaningful life during the Church Age, or to be miserable in life and never understand life, never have happiness, but have self-induced misery from the arrogance and emotional complex of sins.
(3)  The option to die well when God decides from His sovereignty, or to die under maximum discipline from the sin unto death.
b.  After salvation, there are two stages to our life on earth: the living phase and the dying phase.  In the living phase, the sovereignty of God and the free will of the believer coexist by divine decree for the purpose of resolving the angelic conflict.  The dying phase is strictly a matter of the sovereignty of God.  This concept is found in Phil 1:20-21, “On the basis of my confident expectation and hope, that I shall not be put to shame in anything, but with all boldness, Christ shall even now, as always, be exalted in my body, whether by my life or by my death.  For me, living is Christ, and dying is profit.”
(1)  The Living Phase.
(a)  During the living phase (called the protocol plan of God), the believer has full use of his volition to exercise his options, which are available under God’s plan, will, and purpose for his life.  The sovereignty of God provides everything necessary for the execution of His plan.  Therefore, the sovereignty of God has provided for all believers equal privilege and equal opportunity for the execution of the protocol plan of God.  There are no distinctions between race, sex, or social status with regard to the execution of God’s plan.
(b)  Under election, equal privilege is our royal priesthood and equal opportunity is logistical grace to both spiritual winners and losers.  Under predestination, equal privilege is our union with Christ and equal opportunity is entrance into the divine dynasphere–the filling of the Holy Spirit.
(c)  In the living phase, the believer uses his volition toward Bible doctrine–the revelation of God.  Positive volition means Bible doctrine becomes the number one priority in the life.  Negative volition results in various tragedies in life.  There is a conflict between positive and negative volition in every believer.  Positive volition means the development of the spiritual skills:  the filling of the Spirit, cognition of doctrine, and execution of the protocol plan.  Negative volition means various categories of carnality, the development of Christian moral or immoral degeneracy, garbage in the subconscious, and scar tissue in the stream of consciousness.
(d)  Living was Christ to Paul because he was a mature believer.  He executed the protocol plan; there was no garbage in his subconscious; there was only metabolized doctrine circulating in his stream of consciousness; he had developed all the problem solving devices.  Living was Christ because, having executed the protocol plan of God, he had received the distribution of his escrow blessings for time.  Living was Christ because, under the occupation with Christ principle, he had performed maximum divine good in his Christian service.
(2)  The Dying Phase.
(a)  For the believer in Christ, the final victory in this life is dying and death.
(b)  Death is God’s victory because our death is God’s decision.  Even if we take our own life, it is only by God’s permission.  This is where human volition ends and divine volition continues, 1 Cor 15:55, 57; Job 1:21; Ps 116:15.
i.  If living is occupation with Christ and dying is absence from the body and being face to face with Christ, then dying can only be much more profitable than life.
ii.  In the living phase of the protocol plan of God, the emphasis is on the believer’s volition in response to Bible doctrine and life under the grace policy of God.  In the dying phase of the protocol plan of God, the emphasis is on the function of the sovereignty and grace of God, because God decides the time, manner, and place of our death.  Those who use the doctrinal rationales related to the faith-rest drill have no problem with death at all.
(c)  The dying phase of the protocol plan of God emphasizes the fact that the believer has no control in three areas: the time, the manner, and the place of his death.  These are the wise and sovereign decisions of the volition of God.  The physical death of the believer is the decision of the sovereignty of God based on God’s wisdom, God’s integrity, and God’s love for every believer in Christ.  Because God is holy, He is absolutely fair regarding the time, the manner, and the place of our death.  Because God is infinite and eternal, perfect in wisdom and love, perfect in integrity and sovereignty, He decides the time, the manner, and the place of our dying.
(d)  Since our death is the decision of God, totally apart from our volition, the death of every believer, winner or loser, is God’s victory.  While death is God’s victory, He gives us that victory by deciding the time, manner, and place of our death.
(e)  In all matters of life and death, God’s timing is perfect.  Since God is perfect, His timing is perfect both in life and in death.  Since the death of the believer is a wise and gracious decision of God, no one has the right to question God’s perfect wisdom in the matter.  We who are left behind have no right to question the wisdom, the justice, the grace, or the perfect timing of God in the death of someone we love dearly.  Ps 116:15, “Precious in the sight of the Lord is the death of His saints.”  Job 1:21, “And he said, ‘Naked I came from my mother’s womb, and naked I shall return there.  The Lord gave and the Lord has taken away.  Blessed be the name of the Lord.’”  Rev 21:4, “And He shall wipe away all tears from their eyes; and there shall no longer be any more death; there shall no longer be any more mourning, or crying, or pain; the old things have passed away.”  Job 5:19-27, “In six disasters, He will deliver you; furthermore, in seven, no evil will touch you.  In famine, He will preserve you from death, and in war from the power of the sword.  You will be hidden from the lash of the tongue, neither will you be afraid of death when it comes.  You will laugh at death and famine, neither will you be afraid of violent death [wild beasts].  For you will have a covenant with the stones of the field; and the beasts of the field will be at peace with you.  And you will know that your tent [interim body] is secure; for you will visit your home [heaven] and you will never forfeit your blessing.  You will know also that your progeny will be many, and your descendants as the grass of the earth.  You will come to the grave in full age, like a shock of corn in its season.  Behold this, we have investigated it, thus it is; hear it, and know for yourself.”
(f)  Because death is God’s victory, the grave has lost its sting–there is no appointment with judgment.  1 Pet 1:3-5; Jn 14:1-6; Rom 8:38-39; 2 Cor 5:8.  God transfers the victory over death by His decision to provide the time, the manner, and the place of our death.
(g)  The death of a loved one does not stop history, therefore, life must go on for the living.  We cannot resent others who seem to be having a good time while we are mourning for the loss of a loved one.  Your comfort in time of sorrow must come from the doctrine in your own stream of consciousness.  Your grief is a private matter between you and the Lord.  You have no right to bitterness, anger, or abnormal grief.  Bible doctrine gives you the power to rejoice over those loved ones who are in the presence of the Lord.  Your loneliness, sorrow, grief, memories, and comfort because of their happiness in heaven belong to you.  In occupation with Christ, you remember the profit of death.
(h)  The physical death of the believer is a matter of two problem solving devices:  grace orientation and doctrinal orientation.  God knew in eternity past exactly when you would be born and exactly when you should die.  God does not stop a suicide because the free will of man and sovereignty of God coexist in human history.  The death of every believer is always a matter of God’s grace.  Since God has eternal, personal love for each of us, it is impossible for God to do anything incompatible with His perfect love for each one of us.  Therefore, we have no right to question the wisdom or justice of God, when someone we love dies.
6.  The Sovereignty of God and the Free Will of Angels and Mankind.
a.  The sovereignty of God expresses the supreme rulership of God, the divine prerogative based on the perfection of His being.
b.  All forms of existence are within the scope of His dominion.
c.  This does not contradict the fact that God has chosen to provide both volition and freedom to at least two categories of rational and responsible creatures.
(1)  The angelic creatures of prehistoric times.
(2)  Mankind in human history.
d.  The sovereignty of God and the free will of angels coexisted in prehistoric times.  The sovereignty of God and free will of man coexist in human history by divine decree.
e.  The sovereignty of God has seen fit to create beings with the power of choice and free will.  God rules over these creatures with power, justice, wisdom, and grace; and yet He has given to us the freedom to reject or accept His plan, to reject or accept salvation.
(1)  Jesus Christ had to make a decision from His humanity to submit to the Cross and bear the judgment for the sins of the world.  Then God the Father had to make a decision to impute the billions of sins to Christ on the Cross and judge them.
(2)  Now we must make a decision regarding Christ and His work on the Cross.  With positive volition, we believe on the Lord Jesus Christ and have eternal salvation.  With negative volition, we reject Jesus Christ as Savior and have eternal condemnation.
(a)  Jn 3:18, “He who believes in Him is not judged, but he who does not believe is judged already because he has not believed in the name of the uniquely-born Son of God.”
(b)  Jn 3:36, “He who believes on the Son has eternal life, but He who does not believe shall not see life, but the wrath of God abides on him.”
(3)  Therefore, we are free to make a decision for eternal salvation, pro or con.  God does not coerce us (as per Calvinism).  God provides information so we can make free will decisions, but He never coerces free will.
(4)  Therefore, human creatures today have free will, just as angelic creatures in eternity past had the same free will.  Some chose for Satan and some chose for God.  Now mankind is created as a lower creation but with the same pattern of options in order to resolve the angelic conflict.  So again, the principle is that the sovereignty of God and the free will of angels coexisted in eternity past by divine decree.  The sovereignty of God and the free will of man coexist in human history by divine decree.
(5)  According to 2 Pet 3:9, “He is not willing that any should perish, but that all should come to a change of attitude toward Jesus Christ.”  So the fact that people reject Jesus Christ as Savior indicates the fact that volition is a valid factor in the Word of God.
(6)  God rules over His creatures with power, justice, wisdom, and grace.  This means everyone has a chance to be saved.  There is no such thing as a person who has never heard; they get the opportunity at God-consciousness, Rom 1-2.
(7)  The sovereignty of God has selected a short period of time in human history for the believer to exercise his free will in positive volition toward His plan, His purpose, and His will.
f.  The sovereignty of God is seen in His role as judge of rational creatures, both angelic and mankind.
(1)  God’s role as judge over mankind is found in Ps 50, in the five cycles of discipline, and in the Last Judgment.
(2)  In the angelic realm, God judges Satan in Isa 14 and Ezek 28.  In prehistoric times, God’s judgment separated elect from fallen angels.
7.  Scriptural Documentation for the Sovereignty of God.
a.  Ps 93:1, “The Lord reigns; He is clothed with majesty.  The Lord has clothed Himself with power.  In fact, the world is firmly established; it will not be moved.”
(1)  Human history will continue to exist in spite of nuclear and sophisticated weapons, and in spite of the evil of man.
(2)  The human race will not be destroyed until God sees fit to terminate human history, which occurs at the end of the Millennium.
b.  Deut 10:17, “The Lord your God is the God of gods, the Lord of lords, the great and mighty, even the awesome God who does not show partiality, who does not take a bribe.”
(1)  You cannot bribe God by your good deeds, by your sweet and loving life, or by altruism.  God is not subject to bribery.
(2)  To the contrary, we are the beneficiaries of His grace decisions and His grace policy.  We benefit from Him; He does not benefit from us.  Our life does not depend upon who and what we are, but upon who and what God is.
c.  Job 36:5, “Behold, God is mighty but does not despise any.  He is mighty in strength and understanding.”  God’s power and understanding are equal in their eternity and in their infinity.
d.  Eph 1:11, “In whom also we have received an allotment, having been predestined with reference to a predetermined plan from Him who works all things in conformity with His purpose and His will.”  Since God is perfect, not only is His will and decisions perfect, but His motivation is also perfect.
e.  Dan 4:17, 25b, “The Most High God is sovereign over the realm of mankind, and gives to anyone He wishes power.”  He gives nations and the rise of nations to whom He wishes.
f.  Dan 5:21, “The Most High God is sovereign over the realm of mankind, and He sets over it whomever He wishes.”
g.  There is a time in the life of every believer when the function of his free will is shut down.  This time is the beginning of the death of the believer.  The sovereignty of God has chosen the time, the place, and the manner of the believer’s death.  The sovereignty of God has also chosen what happens to the believer after his physical death–being absent from the body and face to face with the Lord.  The sovereignty of God has chosen the time, the place, and the manner of the believer’s resurrection.  The sovereignty of God has chosen the eternal state for the believer.  Therefore, the believer has only a short time on this earth between the moment of salvation and the moment of death to glorify God by the proper use of human volition.
h.  As a part of the angelic conflict, the sovereignty of God and the free will of man coexist in human history by divine decree.  The sovereignty of God has selected a short period of time, called human history, for each believer to exercise his own free will in positive volition toward His will, plan, and purpose.
i.  The will of God for mankind is divided into two general categories stated in 1 Jn 3:23, “This is His mandate that we believe in the person of His Son, Jesus Christ, and that we love one another just as He commanded us.”  Mandates or commands are always an expression of divine sovereignty.
8.  Principles related to the sovereignty of God.
a.  The sovereign will of God is backed by the omnipotence and omniscience of God.  God has the wisdom and the power for the execution of His sovereignty.  There never was a time in eternity past and never will be a time when God does not know every thought, motive, decision, and action of every rational creature, angelic or human.  Therefore, God has complete and total knowledge, which makes His sovereignty and His decisions perfect, because He has all the facts.  When God makes a decision, it is based on complete cognition of the issues.
b.  God has the power to execute His will under all conditions.  Not only does He have the omniscience to know what is a good decision, but He also has the omnipotence to back it up.
c.  God’s sovereign will and power are not arbitrary, but are compatible with His other attributes.  They are compatible with His justice, for God is fair.  They are compatible with His love, His righteousness, and His wisdom.
d.  Divine sovereignty and human responsibility are not contradictory in human history since God has decreed the function of the free will of man.  God has decreed that during the course of human history, the sovereignty of God and the free will of man will coexist.  This part of God’s plan is designed to resolve the angelic conflict, i.e., to demonstrate to Satan and all fallen angels that God’s judgment of them in prehistoric times was absolutely, completely, and totally fair.
e.  When mankind fails to do the will of God, this is a contradiction, and there is the inevitable result, as noted in Jn 3:18 and 3:36.  God uses human means to accomplish His will and purpose, yet such means never involves coercion.  Coercion is the evil function of human beings who try to get their way in life.  This is the demand syndrome.
f.  The sovereignty of God does not minimize or compromise human responsibility in history.  No one can exist independently of the sovereignty of God.  He keeps you alive to reject or to accept His will.  The attempt to live independently of God is the quintessence of arrogance and blasphemous insolence.  The person who dies without reaching the point of accountability is automatically saved under the principle that the sovereignty of God and free will of man coexist.  The sovereignty of God gave you the life that resides in your body at birth.
(1)  Only a fool could say, “There is no God,” when God sustains the life of that fool.  God sustains the breath and existence of the atheist, who uses the faithfulness of God to deny His existence.
(a)  Ps 14:1, “The fool has said in his heart, ‘There is no God.’”
(b)  Ps 53:1, “The fool has said in his heart, ‘There is no God.’”
(2)  The sovereignty of God keeps both believer and unbeliever alive.  There is no life apart from the sovereignty of God, and that applies to the entire human race, not only to believers in Jesus Christ.
9.  Sovereignty and Man’s Objective in Life.
a.  While the sovereignty of God and free will of man coexist in human history, the objective of the Christian way of life is for the believer’s volition to line up with the sovereign will of God as much as possible.  This is only possible through cognition and inculcation of the mystery doctrine of the Church Age.  Until we know a lot of doctrine, we do not even have a clue as to what the will, plan, and purpose of God for our life really is.
b.  Originally, the mystery doctrine of the Church Age was written in the Greek language, which means that the sovereignty of God is expressed in the Greek imperative mood, the Greek hortatory subjunctive, the Greek imperative of prohibition, and in the Greek imperatival participle.  There is no substitute for the spiritual gift of pastor-teacher understanding the original languages of Scripture.  Many divine mandates are expressed in the word of God which relate to fulfilling the sovereign will of God.
c.  Therefore, God has revealed His sovereign will to the believer so that the individual member of the royal family of God can actually execute that will, plan, and purpose of God for the Church Age.
d.  The various functions of the faith-rest drill are definitely related to the believer’s volition being compatible with the sovereignty of God in phase two (from birth until death).
e.  Contradictions between the believer’s volition and the sovereign will of God are caused by ignorance of Bible doctrine or willful rejection of divine mandates where cognition exists, therefore, the function of the sin nature, weakness of spiritual strength, and malfunction of the problem solving devices of the protocol plan of God.  The sin nature gains control any time there is adversity (outside pressures of life) converted into the inside pressure of stress in the soul.  Only the problem solving devices prevent the conversion of adversity into stress.
f.  There is no life or opportunity for the function of human free will apart from the sovereignty of God creating soul life and imputing it to each one of us at birth.
g.  During the period of the operation of our free will, each one of us has the opportunity to make many decisions, the most important of which is to believe in Christ.  After salvation, the believer has many opportunities to exercise his free will in the fulfillment of the protocol plan of God for the Church.  This is related to inculcation and cognition of Bible doctrine.  Eph 3:19-20, “And to come to know the love for Christ [occupation with Christ] which goes beyond gnosis [academic understanding], that you may be filled with all the fullness from God.  Now to Him who is able to do infinitely more than all we could ask or dream on the basis of the power that works for us.”
(1)  The life beyond gnosis is the function of positive volition toward doctrine, resulting in its metabolization so that it becomes a part of our life.  You understand and believe Bible doctrine.  That is where you understand love and the faith-rest drill comes into action.  A part of learning love from doctrine is understanding the doctrinal rationales and putting the faith-rest drill into operation in your life.
(2)  The fullness of God includes the true capacity and ability to love in all of its connotations.
(3)  There is no spiritual connotation to dreams.  There is nothing great in dreams.  The life beyond dreams is the result of attaining spiritual maturity through consistent post-salvation epistemological rehabilitation.  There is no spiritual benefit until you get beyond gnosis to spiritual understanding.
h.  The sovereignty of God and the free will of the Church Age believer coexist during phase two of the protocol plan of God for the Church.  The fact that the Church Age believer can reject or fail to execute God’s plan or even refuse to do the will of God is a very clear reason for the existence of homo sapiens in human history.  The fall of Satan and his prehistoric revolt, followed by warfare in heaven and the eventual judgment of all fallen angels, is directly related to the creation of mankind and the beginning of human history.  Satan was sentenced to the Lake of Fire, appealed the sentence, and the sentence was postponed for the insertion of human history, in which mankind was created to resolve the prehistoric angelic conflict.
(1)  Creature volition is the issue of human history.  The angelic volition rejected God and followed Satan as in the case of the fallen angels.  Therefore, in eternity past, the sovereignty of God and the free will of angels coexisted.  Satan had free will and began a revolt against God.  “I will be like the Most High God.”
(2)  The volition of the elect angels was compatible with the sovereignty of God.  The volition of the fallen angels contradicted the sovereignty of God.
(3)  In the divine judgment against fallen angels, they were sentenced to the Lake of Fire at the end of the prehistoric angelic conflict.  All angels had made a decision; there was a trial, and at the end of the trial, the decision rendered by God is found in Mt 25:41, “Depart you who have been cursed into the eternal fire which has been prepared for the Devil and his angels.”  However, the sentence was not carried out at that time and will not be carried out until the end of human history, Rev 20:10.
(4)  Mankind was created to resolve the angelic conflict because Satan appealed his sentence.  Human history is the appeal trial of Satan and all fallen angels.  The only thing mankind has in common with angels is volition.  Just as angelic volition and the sovereignty of God coexisted in prehistoric times, so human volition and the sovereignty of God coexist in human history.  The final condemnation of Satan and fallen angels results from the fact that human volition is compatible with the sovereignty of God.
(5)  As members of the human race, we glorify God by making our volition compatible with the sovereignty of God.  There are two ways in which this is accomplished:  1 Jn 3:23, “This is His commandment that we believe in the person of His Son, Jesus Christ, and that we love one another as He gave commandment.”  God is glorified by faith in Jesus Christ and by use of the problem solving devices, as represented here by the use of impersonal love for all mankind.
i.  Conclusion.
(1)  Because of the prehistoric angelic conflict, the sovereignty of God and free will of man coexist in human history.  Human history is merely an extension of the angelic conflict.  This coexistence of divine sovereignty and human volition is the basis for the resolving of the prehistoric angelic conflict.  We are here for a purpose related to thought.  This is why mental attitude sins are the worst sins.  The power and glorification of God is in thinking, not in service, works, or action.
(2)  The implications of this doctrinal principle are extremely important.  The implications are:
(a)  Compliance with the sovereignty of God is the way in which mankind glorifies God.  This means glorification of God by faith alone in Christ alone for eternal salvation and glorification of God by post-salvation epistemological rehabilitation.
(b)  Contradiction or rejection of the will of God is how we fail.  The human race fails at the point of rejection of Christ and the believer fails at the point of rejection of Bible doctrine.
(3)  To understand the sovereignty of God and the free will of man it is necessary to master the doctrine of the angelic conflict.

G.  The Integrity or Holiness of God.
1.  God’s Integrity as part of His Essence.
a.  God has absolute and eternal holiness, which we will classify as divine integrity or absolute virtue.  God the Father, God the Son, and God the Holy Spirit have perfect, eternal, infinite, and coequal virtue or holiness.  God’s virtue is not a relative factor, but absolute.
b.  God’s integrity is maintained by His sovereign will.  God has used His will to maintain perfect integrity.  Therefore, God’s integrity is part of His unchangeable self. God has never used His volition to lose His integrity.  His integrity is absolute, infinite, and eternal virtue.
c.  God exists eternally, unsustained by Himself or any other source. God’s existence is unalterable.  Furthermore, God is the cause of all existence outside Himself.
d.  Since God is infinite, eternal, and invisible, it is necessary for Him to reveal Himself to mankind, and this He has done through Bible doctrine.  The response to this on the part of Isaiah was Isa 6:3, “Holy, holy, holy is the Lord of the armies; the fullness of the entire earth is His glory.”  “Holy” is repeated three times, once for each person in the Trinity.
e.  The modern word “integrity” is synonymous with holiness.  Moses taught the integrity of God Ex 15:11; 19:6.  When the noun holy or holiness is found in the Bible, it always refers to the integrity of God.
(1)  While the Hebrew word ELOHIM is used for the essence of God in the Old Testament, the Hebrew sacred tetragrammaton JHWH is used for the individual persons in the Trinity.
(2)  JHWH (Jehovah or Yahweh) means the self-sustaining one.  It applies to each member of the Trinity, for each is coequal, coeternal, and self-sustaining.
2.  There are four categories of divine integrity–justice, righteousness, love, and grace.  Divine integrity is composed of three separate and distinct assets, which are totally related, i.e., God’s justice, righteousness, and love.
a.  Divine justice is mankind’s point of reference with God.  Although it is true that God loves us, God’s love is not our point of reference.  God can do nothing for mankind that would compromise any of His divine attributes.  Therefore, many prayers are offered that are never answered because they make a demand upon God which would be totally incompatible with His divine essence.
b.  Prior to the fall of mankind in the Garden, the love of God was the point of reference.  Man and woman were the objects of God’s love.   But this changed because of the original sin.
(1)  There was no need for the function of divine justice prior to the fall of man, that is, not until the original sin of Adam and the woman.
(2)  There was a warning to Adam and the woman from divine justice given in Gen 2:17, “The day you eat from this tree, dying thou shalt die.”  The first Hebrew word “dying” refers to spiritual death; the second Hebrew word “die” refers to physical death.  At the moment Adam and the woman committed their first sin, they died spiritually, moving them into a state of total depravity, total separation from God, and total helplessness to use any human work to enter into a relationship with God.  In operation fig leaves, the man and woman tried to regain fellowship with God through their works and their adjustment to each other.  This was the first manifestation of their spiritual death.
(3)  In the Garden, the man and woman in a state of innocence did not have to choose between good and evil.  The warning to Adam from divine justice was the prohibition of eating from the Tree of the Knowledge of Good and Evil.
(4)  The issue for mankind in the Garden was recognition and obedience to God’s authority or rejection of the same.  Lack of authority orientation is still the number one problem in the world today.  As long as man chose obedience, his point of reference with God was divine love.  So the issue was obedience or disobedience to the divine prohibition with regard to one tree.  The issue for mankind originally came from divine justice, but divine justice was not the point of reference until man entered into disobedience to the divine prohibition.
(5)  The will of God for mankind when he was in a state of created perfection was the issue of obedience or disobedience.  The original sin was not a sin of immorality, but of disobedience to the stated will of God under conditions of perfect environment.  Authority orientation was first rejected by the woman.  Most authority is delegated by God to the male.
(6)  But after the original sin, divine justice became the point of reference, and it continues to be until the end of human history at the end of the Millennial reign of our Lord Jesus Christ.  Once mankind sinned, then divine integrity became the point of reference; specifically, divine justice.
c.  The integrity of God equals divine justice plus perfect divine righteousness plus divine love plus the grace of God.
3.  Divine Justice.
a.  God is fair.  It is impossible for God to be unfair in the function of divine justice.
b.  All three members of the Trinity sit in the supreme court of heaven, and therefore, the justice of all three persons is involved in one way or another.  Divine justice administers the system of divine laws which are compatible with divine integrity and with divine sovereignty.  Divine justice is the function of eternal God as the judge of mankind, rendering daily decisions in the court of heaven with regard to all members of the human race.
c.  The decisions of the court of heaven are compatible with God’s perfect righteousness.  God is wise, incorruptible, perfect, and a fair judge of mankind.  He is the one judge who has never rendered a wrong decision.  In all the trillions of decisions God has rendered, not one has ever been unfair or incorrect.  It is impossible for perfect God to render a bad decision as judge.  Therefore, God is the perfect judge, as illustrated by the judicial decisions in the divine decrees.
(1)  Any time the law of volitional responsibility is operational in your life and you do not like what is happening to you, you just have to remember that God is fair.  If you have made bad decisions from a position of weakness, then you are going to suffer the consequences.  To react by bitterness, vindictiveness, implacability, hatred, pettiness, jealousy, or any other mental attitude sin is the worst thing that could happen to you.
(2)  If you do not have a clear understanding of how God functions and operates, you are never going to have any true thanksgiving or even be grateful for anything that has happened to you.  If you do not have the capacity for thanksgiving, you do not have the capacity to love anyone except yourself.
d.  The justice of God administers the penalties and decisions which are demanded by His perfect righteousness.  This is taught in many passages of the Word of God:  Dt 32:4; 2 Chr 19:7; Job 37:23; Ps 19:9, 50:6, 58:11, 89:14; Isa 45:21; Jer 50:7; Rom 3:26; Heb 10:30-31, 12:23.  The application: “‘Vengeance is Mine, I will repay,’ says the Lord.”  This also means “Retribution is Mine, I will repay.”  If you want to have an unhappy life, all you have to do is to seek vengeance, or be vindictive and implacable and seek to hurt someone else, and you are the one who will be hurt.  The justice of God does not need any help in dealing with the unfairness and injustice that comes to us.
e.  The justice of God is portrayed in a very dramatic way at the point of the Cross, where Christ was judged as a substitute for us.  Our Lord never complained about being judged unfairly for us.
(1)  Jesus Christ as the lamb of God was qualified to go to the Cross because He remained absolutely perfect in His humanity, because His humanity remained inside the prototype divine dynasphere during His thirty-three years on the earth.  Not once did He lose His impeccability in being made sin for us.
(2)  Therefore, He was qualified to become the sacrificial lamb, as portrayed by the Old Testament sacrifices.
(3)  While on the Cross, our Lord remained inside the prototype divine dynasphere.  Even though the ridicule He received was intensified and Satanically inspired, not once did our Lord succumb to the greatest temptations, which occurred during His first three hours on the Cross.
(4)  Then during the last three hours on the Cross, the justice of God called for the printout of all the personal sins ever committed in the human race.  The omnipotence of God the Father imputed all those sins to Jesus Christ on the Cross.
(5)  Then the justice of God the Father made the most difficult decision of all time–to judge every sin ever committed by all the members of the human race.  For three hours He administered this decision to judge sins ad infinitum.  There were so many sins that they numbered in the trillions.  There never has been a sin committed in the history of the human race which was not judged on the Cross.  That is why anyone who believes in Christ “shall never perish but have eternal life.”
(6)  Because God’s perfect righteousness demands the judgment of sin, all the sins had to be judged on the Cross.
(7)  The justice and righteousness of God were the point of contact with Jesus Christ in Hypostatic Union on the Cross.  His humanity had to be judged for our sins.  This was why He said the night before His crucifixion, “This represents My body which is given for you; take and eat thereof.”
(8)  Jesus Christ remained perfect in His humanity while He was being judged for our sins.  1 Pet 2:24, “He carried our sins in His own body on the Cross.”
(9)  The love of God the Father for the world was expressed in the virgin birth.  Jn 3:16, “For God loved the world so much that He gave His Son, the uniquely-born One.”  God’s love for the world, while not our point of reference, was the point of motivation.  God the Father was motivated to give life to Jesus Christ at the moment of His physical birth.
(10)  Because all personal sins were saved into one prom chip in the divine decrees, reserved for their judgment on the Cross, God provided the Passover.  The Passover taught that God “passed over” all the sins of the people in the ancient world, for they were not judged until the Cross.
(11)  After the Cross, the Passover was replaced by the reality of the work of Christ on the Cross.  Sins could no longer be passed over.  During those last three hours, when that prom chip was released or printed out, as it were, the righteousness of God demanded judgment from the justice of God.
f.  Therefore, from the point when we are born into spiritual death, the justice of God is our point of reference, and it continues to be our point of reference after salvation.
g.  There are two categories of the love of God toward us, determined by our status with the justice of God.
(1)  From the time of our physical birth until we believe in Jesus Christ, we are the objects of God’s impersonal love.  Impersonal love emphasizes the integrity of the subject and the unworthiness of the object.  In spiritual death, we are in total depravity, total separation from God, and total helplessness to have any relationship with God.  Rom 5:8, “God demonstrated His love toward us in that, while we were yet sinners, Christ died as a substitute for us.”
(2)  Once we personally believe in Jesus Christ, we become the objects of God’s personal love because of His imputed righteousness in us.   Since personal love emphasizes the worthiness of the object, God’s personal love can only have as its object divine righteousness.  However, the justice of God continues to be our point of reference.  The justice of God is what keeps us alive in the devil’s world.
(3)  However, God’s impersonal and personal love are only motivating factors in our relationship with Him.  The justice of God is always our point of contact.
h.  It is so important to understand that the justice of God is our point of contact.  God is fair to the entire human race because He provided for the entire human race eternal salvation.  Since God is fair, there never was and never will be a human being who does not have a chance to have eternal salvation.  After salvation, God continues to be fair, for His justice continues to be our point of reference.
i.  The decision from the justice of God to judge our sins on the Cross is the basis for our eternal salvation.  This is well documented scripturally:  Rom 5:6; 2 Cor 5:14-15, 19; 1 Tim 2:6; Tit 2:11; Heb 2:9; 1 Jn 2:2.  All our sins were judged on the Cross.  Christ was judged for all sins committed in the history of the human race when He was hanging on the Cross.  This was the agony of His last three hours on the Cross.
j.  Other Functions of Divine Justice.
(1)  The justice of God causes the rise and fall of nations.                              (a)  The justice of God administers the five cycles of discipline to client nations; i.e., to Israel in the Old Testament and to Gentile client nations during the times of the Gentiles which runs coterminously with the Church Age.
(b)  No nation ever falls historically apart from the function of the justice of God.  Every client nation to God in the past has risen to astounding greatness and then taken a terrible fall.
(2)  The justice of God also administers many judgments.
(a)  There are future judgments to come, such as the judgment of the baptism of fire at the end of the Tribulation.
(b)  There are last judgments of the fallen angels, the Great White Throne Judgment of all unbelievers.
(c)  Divine justice also daily administers punitive discipline to carnal believers in time; i.e., warning discipline, intensive discipline, and dying discipline.
(3)  So divine justice is the source of both blessing and cursing.
k.  The Supreme Court of Heaven.
(1)  The supreme court of heaven is open twenty-four hours a day, 365 days a year; it is never closed.  The supreme court of heaven is composed of three members:  God the Father, God the Son, and God the Holy Spirit.
(2)  The supreme court of heaven is the highest court in the universe and hears cases related to the following categories:  evil in the world; sinfulness and injustice in human affairs; the rise and fall of nations; anti-Semitism; conflicts among believers; satanic accusations against believers and divine discipline of believers.
(3)  The role of Jesus Christ as the supreme court judge.
(a)  Scriptural documentation.  Jn 5:22, “For not even the Father judges anyone, but He has given judgment to the Son.”  Jn 5:27, “And He [God the Father] gave Him [God the Son] authority to execute judgment because He is the Son of Man.”
(b)  Jesus Christ as the Son of Man emphasizes His hypostatic union, and the hypostatic union emphasizes our Lord being judged for our sins on the Cross.  The judgment of our Lord on the Cross qualifies Him to be a supreme court judge on the one hand, and to represent us personally as our defense attorney on the other hand.
(c)  He presides on the bench in historical judgments on the earth, such as, the rebound judgment which is self-judgment on the part of the believer-priest, the judgment of the believer’s works and Christian service after the Rapture, the judgment of the tribulational Jews at the Second Advent, the judgment of the tribulational Gentiles at the Second Advent, the judgment of all unbelievers of the human race at the end of the Millennium, and the judgment of Satan and all fallen angels at the end of the Millennium.
(d)  The uniqueness of Jesus Christ as the supreme court judge has to do with the doctrine of the hypostatic union.  Jesus Christ is unique because of His hypostatic union–the unity of His divine and human natures.  In His glorified state, the resurrected humanity of Christ resides at the right hand of God the Father to perform certain functions:  the function of a supreme court judge of heaven and the function of a high priest to the Church where He makes intersession for believers.
(e)  Jesus Christ, as judge of the supreme court of heaven, is eternal God, perfectly qualified to function as a justice of the supreme court.  His qualifications are related to divine essence, including His holiness or integrity which is composed of His righteousness and justice.  Jesus Christ judges on the basis of His perfect divine essence on the one hand, and on the basis of His perfect resurrected humanity on the other hand.  This means that the integrity and capability of our Lord to preside in the supreme court of heaven is one of eternal and infinite qualifications.
(f)  Since the integrity of our Lord, in both His deity and humanity, is beyond reproach, and since the omniscience of the Lord knows every fact of every case, His legal decisions are made in perfect and eternal wisdom.  He judges every case with perfect fairness, totally without prejudice or any form of partiality.
(4)  Jesus Christ also functions as a defense attorney in the supreme court of heaven for the believer.
(a)  The believer continues to sin after salvation, 1 Jn 1:8, 10.
(b)  Satan uses his demon intelligence system to accumulate a sin file on every believer.  Periodically, when your sin file is big enough, Satan accuses you before the supreme court of heaven.  Job 1:6, 11; Zech 3:1-2, “Then he showed me Joshua the High Priest standing before the angel of the Lord [Jesus Christ] and Satan standing at his right hand to accuse him.  And the Lord said to Satan, ‘The Lord [God the Father] rebuke you, Satan.  Indeed, the Lord who has chosen Jerusalem rebuke you.  Is he [Joshua] not a burning stick, snatched from the fire?’”
(c)  When Satan brings accusations against believers before the supreme court of heaven, our Lord functions as our defense attorney.  1 Jn 2:1-2, “My dear children, I keep writing these things to you in order that you may not sin.  However, if anyone sins, we keep on having a defense attorney before the Father, Jesus Christ, the righteous one; and He is propitiation for our sins; and not for ours only, but also for the entire world.”
(d)  Our Lord’s defense of the believer before the supreme court of heaven is a fact.  He was judged for those sins before Satan ever brought them before the supreme court.  2 Cor 5:21 is the basis for our Lord acting as our defense attorney.
(e)  God the Father, the presiding judge in these cases which Satan brings before the court, judged every sin on the Cross that Satan mentions.
(f)  Under the law of double jeopardy, those sins were judged once and for all on the Cross and cannot be judged again by God the Father.  Rom 6:10, “For the death that He [Jesus Christ] died, He died once and for all with reference to sin.”
(g)  Therefore, every case of satanic accusation of a believer is thrown out of court as illustrated by Zech 3:1-2.
(h)  However, the sins of the believer become a family matter for administration of divine parental discipline.  Heb 12:6, “For whom the Lord loves, He disciplines.  And He scourges with a whip every son whom He receives.”
4.  Divine Righteousness.
a.  God possesses eternal, unchangeable, and perfect righteousness.
b.  All justice is administered from the perfect righteousness of God.  This is the subject of many passages in the Word of God:  Lev 19:2; 1 Sam 2:2; Ps 22:3, 47:8, 119:75; Jn 17:11; Rev 3:7, 4:8, 6:10.  Many passages tell us that behind God’s justice and judgments is the other half of divine holiness, which is God’s perfect and absolute righteousness.
c.  God is absolute good.  This is not goody-good, not legalistic good, not distorted good from the old sin nature, whereby man tries to impress God and people with how good he is.  Absolute good is perfect righteousness, Ps 25:8, 34:8, 86:5, 119:68; Lk 18:19.
d.  God is perfect, both in His person and in His character, Dt 32:4; Ps 7:9, 11:7, 97:6, 111:3, 119:137; Jer 23:6; Jn 17:25; Rom 1:17, 10:3; 1 Jn 2:29.
e.  God is totally free from sin.  God has never sinned.  God cannot tempt or solicit to sin.  God cannot in any way be involved in sin except to judge it.  This is why Jesus Christ had to become perfect humanity to be judged for sin as our substitute.  In His deity, He could have nothing to do with sin except to judge it.
f.  God is perfect righteousness in attitude and in action.
g.  As perfect and absolute righteousness, God rejects all relative standards of righteousness, and therefore, all human standards of righteousness, with the one exception of human compliability with the laws of divine establishment.
h.  Isa 64:6 tells us exactly where human righteousness will get us with God.  “For all of us have become like one who is unclean, and all of our righteousnesses are as filthy [menstrual] rags, and all of us wither like a leaf, and all of our sins like the wind take us away.”
(1)  You cannot be consistent by sinning one moment and being good the next moment.  This is a relative situation which is totally unacceptable to perfect divine justice.
(2)  This is why it was important for our sins to be judged, and for our righteousness to be rejected for salvation.
i.  Salvation cannot be attained through any system of human works or righteousness.
(1)  Tit 3:5, “Not by works of righteousness which we have done, but according to His mercy He saved us.”
(2)  The works of keeping the Law will not save either, Gal 2:16.
j.  The righteousness of God is available to anyone who believes in Christ.  Rom 3:22, “Even the righteousness of God through faith in Jesus Christ for all who believe; for no distinction is made [between Jew and Gentile].”   When either a Jew or Gentile believes in Jesus Christ, the righteousness of God is imputed to him.
k.  God is perfect and cannot be anything less than perfect.  Because of God’s holiness or integrity plus His immutability and eternity, it is impossible for God to be imperfect.  Therefore, God always has perfect righteousness.  God has always been perfect and there never will be a time when He is not perfect.  God’s righteousness is never in conflict with God’s love or God’s grace policy.
l.  Divine perfection includes every aspect of divine integrity in both His justice and His righteousness.
m.  Divine justice can only bless perfect righteousness.  We have the righteousness of God imputed at the moment we believe in Christ.  Having the righteousness of God is having one half of divine holiness.  Our point of reference continues to be the justice of God.  Divine justice blesses His own righteousness imputed to us at salvation.  This is logistical grace blessing.  The principle of logistical grace avoids compromising the attributes of God, and is compatible with the integrity of God.
(1)  The justice of God, one-half of divine holiness, sends to the indwelling righteousness of God (the other half of divine holiness) everything it takes to keep us alive plus blessing.  This logistical grace is given to winners and losers alike.
(2)  There is nothing you can do to be sustained or blessed by the grace of God, for the grace of God comes from divine justice and righteousness.  God found a way to bless us as believers totally apart from any system of works, righteousness, or Christian service.
(3)  Once we understand this part of the personality of God, we can adjust and get on the right basis with God in our modus operandi.  Then we can function so that our Christian service will be a result of spiritual growth, never the means.
5.  Divine justice and divine righteousness have inseparable functions.
a.  God loves His own integrity as a part of His divine self-esteem.  God loves His own righteousness and the identical righteousness of the other members of the Trinity.  Each one of the persons in the Trinity has divine self-esteem.
(1)  God never feels threatened by any creature, from Satan to the present time.
(2)  In His grace, God has even provided a way for us to have spiritual self-esteem.
b.  Therefore, what the righteousness of God rejects, the justice of God condemns.  Our Judge never feels threatened.  He has an absolute standard by which all judgment is made.
c.  What the righteousness of God accepts, the justice of God blesses.  This is the reason for logistical grace.  We receive the righteousness of God at salvation, and from then on we receive logistical grace support blessing from God.
d.  The justice of God administers what the righteousness of God demands.  As the Romans said, “Justice is steady in its purpose.”
e.  At the moment of salvation through faith in Jesus Christ, the righteousness of God is imputed to each one of us.  This means we can live with God forever because we are as good as God is, having His righteousness.
f.  There are two post-salvation results of justification which are directly related to our possession of the righteousness of God.
(1)  Logistical grace blessing.
(2)  The impersonal love of God toward unbelievers is changed into personal love toward believers.
g.  What makes the difference in both cases is the possession of God’s perfect righteousness.
6.  Divine justice can only bless perfect righteousness.
a.  The integrity of God, composed of divine justice and perfect righteousness, is not only the guardian of the divine attributes and the believer’s point of contact with God, but it is the basis of blessing each one of us.  There never was a time when God did not have within Himself the mechanism for perfect blessing.
b.  In the function of the divine policy of grace, no attribute of God can ever be compromised.  For you to be blessed because of anything you did would be a compromise of divine integrity.  God has to find a way to bless us without compromising His attributes.  Since we continue to possess an old sin nature, this requires the genius of God.
c.  Perfect righteousness demands perfect righteousness for blessing.  The fact that righteousness demands righteousness and justice demands justice is the modus operandi of divine integrity.  The righteousness of God is the principle of divine integrity.  The justice of God is the function of divine integrity.  What the righteousness of God demands, the justice of God fulfills.
d.  God cannot accept anything less than perfect righteousness and God cannot bless anything less than perfect righteousness.  We possess that perfect righteousness as a double portion (the imputation of God the Father’s righteousness and sharing the righteousness of our Lord) at the very moment we believe in Jesus Christ.
e.  Consequently, the justice of God is the source of all direct blessing from God to the believer, the source of logistical grace blessing, and the source of happiness.  Divine justice is only free to provide blessing to believers, both winners or losers, where perfect divine righteousness resides.
f.  Perfect divine righteousness resides in every believer from the moment of salvation through faith in Jesus Christ.  Therefore, the believer is qualified to receive life support and fantastic temporal blessing under the principle of logistical grace.  Matt 6:33 states this principle for the unbeliever.  “First seek the kingdom of God and His righteousness [imputed], and all these things [logistical grace blessings] shall be provided for you.”
g.  Divine integrity is not canceled because some members of the human race reject Christ as Savior.  God’s integrity is not canceled because believers fail to execute the protocol plan.  Lack of integrity or virtue in mankind never cancels the integrity of God.  God never stoops to our old sin nature level in dealing with us.
h.  The justice of God is the source of two things:  judgment and condemnation on the one hand, and life support and blessing on the other hand.
i.  The integrity of God is infinite, absolute, eternal, and a part of perfect divine essence.  The integrity of God is not maintained in any way by the self-righteousness of mankind.  Divine righteousness rejects man’s self-righteousness.  God does not depend on us to glorify Him; we depend on Him.  God can get along without any of us.
j.  Divine righteousness demands perfect righteousness.  What the righteousness of God demands, the justice of God executes in both blessing and cursing.  What the righteousness of God rejects, the justice of God judges.  Cursing is a result of the absence of divine righteousness.  Blessing is a result of the presence of divine righteousness.
7.  The Integrity of God Related to Mankind.
a.  There is nothing mankind can do to destroy or compromise the integrity of God.
b.  The integrity of God stands eternally without help from mankind, including man’s self-righteousness, works, or any form of legalism.
c.  Legalism does not promote the integrity of God; for legalism is the enemy of the integrity of God.
d.  God has found a way to bless mankind without compromising His integrity, i.e., by imputing His righteousness at salvation.  Neither man’s sinfulness nor self-righteousness can advance the glory of God.
e.  Only divine integrity or holiness advances the glory of God.
f.  Therefore, only God can glorify God.  What God has provided in grace for us is the means by which we glorify Him.
g.  Man glorifies God through cognition and utilization of the grace provisions from God.  Such cognition comes from consistent post-salvation epistemological rehabilitation, i.e., perception, metabolization, and application of Bible doctrine.
8.  Every attribute of God is compatible with the love of God in two categories.
a.  The first of these attributes is personal love among the members of the Trinity.
b.  The second of these attributes is impersonal love toward all mankind in a state of sin.  This means that some other attributes have to be added under the concept of impersonal love.
c.  The problem of love motivation from God.
(1)  Motivation can be described in terms of inducement, incentive, influence, something caused of.  A person is moved to action by motive, inducement, and incentive.
(2)  In the Scripture, we do not have motivation in the sense of competition or trying to impress people with who and what we are.
(3)  Motivation applies to knowledge and thinking.  You are to be self-motivating as a Christian.  You are to take responsibility for your own decisions.
(4)  Reciprocal love for God is motivated by the love of God as a part of the entire personality and character of God.  Once we understand the love of God, then we can respond.  That is the doctrine of reciprocal love for God.  That is how we will be motivated by something far greater than anything else in life.
(5)  God’s love is our point of reference and we respond to His love for us as a part of our motivation.  That is why we have a double function with Bible doctrine advancing us to spiritual maturity and God’s love doing exactly the same thing.  They have to advance together.  One does not advance without the other.  We will not continue to advance if we drop one or the other.
d.  The perfect love of God is eternal virtue.  That is our point of reference, and we are motivated in reciprocity to respond to this.
e.  Our sinfulness does not change God’s love for us.  He punishes us in love because He wants us to understand the importance of our relationship with Him and to bring us around to reality.  We are not punished for the sins we commit, because Jesus Christ has already been punished for those sins on the Cross.  So we are punished to alert us to the importance of the fact that God loves us and wants to give us greater things in time and eternity.
H.  The Love of God.
1.  Divine Love Related to Divine Essence.
a.  God lives eternally and infinitely.  God does not possess life as we do; He is life.  God is infinite, eternal, unchangeable, unending life.
b.  Part of God’s life is love.  Any love that comes from the integrity of God is perfect love.
c.  Love belongs eternally and coequally to each person of the Trinity–God the Father, God the Son, and God the Holy Spirit.
d.  2 Thes 3:5, “And may the Lord direct your hearts to the love of God and to the endurance [perseverance] of Christ.”
(1) Understanding God’s love helps us to appreciate and understand what is available to us under the wisdom and power of God by way of love in the human race–love for God as personal love, impersonal love for all mankind, and the personal love for special individuals.
(2)  The only way you will ever understand God’s love is to understand the pertinent Scriptures.  This becomes the basis for the utilization of faith-rest mechanics.
(3)  It is possible through the power of God to come to the place in our lives where we have the most fantastic happiness, tranquility, and contentment, and at the same time to have this fantastic love for God.
e.  Jude 21, “Guard yourselves in the love of God.”  The only guard for your life is in the love of God.
f.  Divine love is compatible with all the other attributes of God.  Divine love is a manifestation of all the attributes of God.
(1)  God is sovereign.  Therefore, His love is self-motivated and compatible with the divine decrees and all other divine decisions in eternity past, time, and in eternity future.
(2)  God is eternal.  Therefore, God’s love exists eternally unsustained by Himself or any other source.  There never was a time when God was not love.  This love is unsustained by God or any other source, in contrast to human love which must be sustained by something.  God’s love never had a beginning, but has always existed.  Because God is eternal, He gives His divine love whether there is an occasion or not.  This idea is almost beyond our grasp, it is so phenomenal.  God does not have to have an object for His love to exist, although we as creatures do.  Capacity for love is not related to an object and does not require an object.  When an object does appear, capacity for love is ready for the relationship because of integrity and honor.
(3)  Since God is holy and perfect integrity, the love of God possesses perfect integrity which includes incorruptible justice and immutable righteousness.  This means that the love of God is also perfect and eternal virtue.
(4)  God is immutable and unchangeable.  Therefore, His divine love is unchangeable.  It cannot be corrupted, frustrated, changed, or compromised by man’s failures, flaws, sins, human good, evil, or any other function of the sin nature.  God has always had maximum love.  Because God is immutable, His love cannot vacillate or change.  This means that God’s love does not increase or decrease, improve or decline.  Divine love remains the same and is always consistent with the other divine attributes.  We do not earn or deserve the love of God; this is legalism.  God’s love is never disappointed, frustrated, or distracted.
(5)  God is omniscient.  Therefore, divine love always functions in a rational manner, devoid of either emotional content or any other system of irrationality.  Divine knowledge and omniscience does not cancel or change God’s love.  God knows every thought that every person ever had throughout history.  Many of the thoughts about God are not kind, but that doesn’t change God at all.  God’s love doesn’t stop and turn away because someone insults or blasphemes Him.  You don’t have the power or ability to change God’s love, because His love is perfect.  Because God foreknew human failure, He did not cancel His love for those who fail.  God does not condone sin, but He doesn’t stop loving the sinner.  God does not condone legalism or human good, but he doesn’t stop loving the legalist and the self-righteous jackass who is full of his own self-importance.  God has never canceled His love for His creatures, even though His creatures have other ideas about Him.
(6)  God is truth and veracity.  Therefore, divine love is revealed and integrated into every category of Bible doctrine.  Bible doctrine is the thinking or mind of Jesus Christ.  Therefore, divine love is rooted in every form of knowledge which resides in His perfect, eternal, and absolute being.
(7)  God is infinite.  Therefore, all members of the Trinity are without boundary or limitation.  God unites in Himself those perfections which belong to His substance, His person, and His essence, and this includes divine love.
g.  By understanding God’s revelation to us about love, we can become masters of love rather than slaves to love.
2.  Certain applications are made by faith as we begin to understand God’s love.
a.  Since divine integrity is maintained by the sovereignty of God plus His incorruptible, immutable, infinite, unchanging virtue, God’s love can never be compromised or its capacity diminished or limited.  Man’s sinfulness and failure cannot, and does not, change or affect God’s perfect, eternal, immutable love for us.  Therefore, even when we are under divine discipline, it says, “Whom the Lord loves, He chastens, and skins alive with a whip every son whom He receives.”  Even the discipline we receive is from His love.  Even God’s pre-knowledge in eternity past of our sins and failures cannot cancel or diminish divine love.
b.  Because God is perfect and absolute righteousness and integrity, His divine love cannot be prejudice or unfair; it is never discriminatory.  Because God is holy, His love can only function in perfect virtue and integrity.
c.  The combination of God’s perfect righteousness and immutability indicates that divine love is eternally consistent and revealed in the doctrinal content of the Scripture.  This is illustrated by the salvation work of Christ on the Cross.  Our Lord was judged for the sins of the world without any compromise of divine essence.  We, in the human race, benefit by the fact that Jesus Christ was judged for our sins, and this is a demonstration of the love of God the Father.  The issue in eternal salvation is faith because the love of God has provided all the salvation work.
d.  The combination of God’s omniscience and immutability means that God’s love can never be complicated by ignorance, silliness, or absurdities.  God’s immutability means that divine love cannot change. Therefore, it does not improve, decline, increase, or decrease.  The rejection of God’s love never results in any form of sinful or evil reaction from God.  God’s love does not change.  Divine love is the same yesterday, today, and forever.  Divine love connected with the justice of God performs punitive action, but this does not change the love behind that punitive action.
e.  The combination of God’s righteousness, justice, and love demands that we receive logistical grace, that we be kept alive whether we are winners or losers, that we receive the execution of divine discipline at certain points, and that we receive blessing at certain points.  God blesses us on the basis of the fact that we have His righteousness; we can never earn or deserve any blessing from God.  All blessing goes from the justice of God to the righteousness of God.  Punitive action does not imply any change in God’s love.
f.  Because God is veracity and truth, divine love has perfect and eternal capacity which cannot be diminished or changed by any failure or flaw of an angelic or human creature.  Divine love has perfect capacity for love.  Human love must also have capacity for love, and capacity for love comes from the laws of divine establishment for the unbeliever and Bible doctrine for the believer.
g.  Because God is infinite, He cannot be complicated with ignorance.  The greatest complication in the Christian way of life is ignorance of Bible doctrine.  Knowledge of doctrine is the whole issue in the Christian life, not your Christian service or works.  Grace means you cannot work for anything.  Bible doctrine is far more important than Christian service, because no Christian service counts unless it is divine good, and divine good only comes from the motivation of the filling of the Spirit and Bible doctrine circulating in the stream of consciousness.
h.  Because God is immutable, His divine love cannot change.  Because God foreknew every human sin and failure, it did not change, cancel, or diminish His love for us.
3.  Characteristics of Divine Love.
a.  Since God is love, always has been love, and always will be love, God does not fall in love, nor can God’s love be corrupted, compromised, or bribed by human works.
b.  This means that God’s love does not increase or diminish, and it cannot be changed by our sin, failure, evil, legalism, self-righteous arrogance, or instability in all the ways that mankind can be unstable.  This means that God’s love is never frustrated, disappointed, or distracted.
c.  God’s love is not sustained by attraction, rapport, or by any category of human merit or works, or any other system of worthiness.  In other words, God cannot be bought with good behavior.
d.  Neither human good, morality, self-righteousness, nor any system of Christian works attracts God to the believer.
e.  Divine love is attracted to divine righteousness, because divine righteousness means incorruptible and perfect virtue.  The believer possesses divine righteousness and therefore becomes the object of God’s personal love.
(1)  As unbelievers, we are spiritually dead and the recipients of God’s impersonal love.
(2)  But once we believe in Christ and receive the imputation of divine righteousness, personal love gravitates to divine righteousness so that now God loves us personally.
f.  Since divine love is a part of the essence of God, God cannot be anything less than fair in the function of His love.
g.  Because God is perfect virtue, His love is totally devoid of sin, human good, evil, and altruism.  God’s love is free from hypocrisy, flattery, or any patronizing influence of legalism.
4.  There are three categories of divine love.
a.  Category one is God’s personal divine love.  All three persons in the Trinity love the perfect righteousness of the other two members of the Trinity, since all three possess coinfinite, coequal, and coeternal righteousness.  So God’s personal love is always directed toward perfect righteousness.  In personal love, the virtue of the object is emphasized.
b.  Category two is God’s love for His own righteousness, called divine self-esteem.  God never feels threatened by what any creature does because He has perfect divine self-esteem.  God the Father loves His own righteousness, God the Son loves His own righteousness, and God the Holy Spirit loves His own righteousness.
c.  Category three is God’s impersonal love toward creatures.  Impersonal love emphasizes the virtue of the subject, here being the perfect justice and righteousness of God.  Since all the virtue is in the subject, God, the character of the object is of no consequence.
(1)  God’s impersonal love is expressed in Jn 3:16, “For God loved the world so much that He gave His Son, the uniquely-born One, that whosoever believes in Him shall never perish but have eternal life.”
(2)  Rom 5:8, “God demonstrated His love toward us in that while we were yet sinners, Christ died as a substitute for us.”
(3)  These verses say that God loved us as sinners and spiritually dead persons, so they refer to impersonal love.
5.  Divine Personal Love.
a.  Divine personal love emphasizes the perfection of the object.  The object of divine personal love is divine perfect righteousness.  Divine personal love is defined as divine love being attracted to divine righteousness.
b.  Each person of the Trinity possesses divine personal love.  Each person of the Trinity directs His personal love toward the other persons in the Godhead who possess coequal and coeternal righteousness.
c.  Believers are the recipients of divine personal love because they have the perfect righteousness of God.  Since the Father’s righteousness is imputed to the believer at the moment of salvation, and since the Son’s righteousness is shared through the baptism of the Spirit, believers in the Church Age have a double portion of God’s righteousness.  This is a part of being royal family.
d.  The possession of divine righteousness means three things.
(1)  Justification at the moment of salvation through faith in Jesus Christ.
(2)  The believer is the object of God’s personal love after salvation.
(3)  The believer is blessed and sustained through logistical grace, which flows from the justice of God to the indwelling righteousness of God.
e.  Divine love is attracted to divine righteousness.  God cannot love us personally until we are saved and have His righteousness.  This becomes the pattern for understanding personal love in the human race.
6.  Divine Self-Esteem as Our Pattern.
a.  Divine self-esteem is God’s love directed toward His own perfect righteousness.  This is important to understand since God has provided for the believer a system of spiritual self-esteem.
b.  Each member of the Trinity has perfect eternal righteousness, and therefore each person in the Trinity has divine self-esteem directed toward His own righteousness.  No person in the Godhead ever feels threatened by another person in the Trinity.  Divine self-esteem means that no person in the Godhead ever feels threatened by any form of creature failure, sin, or rebellion.
c.  Divine self-esteem is the pattern for spiritual self-esteem, the first stage of spiritual adulthood in the royal family of God.
7.  Divine Impersonal Love as Our Pattern.
a.  Impersonal love always emphasizes the virtue, honor, and integrity of the subject.
b.  In the case of God, He is perfect and eternal righteousness.  Therefore, under the principle of impersonal love, God loves both fallen angels and unbelievers in the human race because of who and what He is, not because of who and what they are.  God loves the spiritually dead person, who has no merit at all.  Being able to come to God for salvation through faith in Christ does not depend on what kind of a life you are living.
c.  God’s impersonal love depends upon who and what God is, never upon who and what mankind is.
d.  Divine impersonal love is directed toward totally unworthy creatures, both fallen angels and homo sapiens in spiritual death.
e.  Divine impersonal love is the pattern for impersonal love as a problem-solving device in the protocol plan.
f.  Because God is perfect integrity, having the justice and righteousness which belong to divine holiness, divine love is devoid of unfairness, prejudice, and discrimination toward members of the human race who are under spiritual death.  Spiritual death means total depravity, total separation from God, and total inability to do anything about it.
g.  Therefore, God has to initiate love toward us.  God loves both fallen angels and homo sapiens under spiritual death through the function of His impersonal love.  That, plus His divine self-esteem, motivates the provision of our so-great salvation.
h.  Rom 3:21-28, “But now apart from the Law the righteousness of God has been revealed, being testified by the Law and the Prophets [Old Testament], that is, the righteousness of God through faith in Jesus Christ for all who believe (for there is no distinction between Jew and Gentile, for all have sinned and failed to attain the glory of God), who are justified as a gift by His grace through the redemption which is in Christ Jesus; whom God has displayed publicly by His blood as the Mercy Seat through faith.  This was a demonstration of His righteousness, because of the passing over of previously committed sins by the delay in judgment from God; for a demonstration of His righteousness at the present time in order that He might be righteous and the justifier of the one who has faith in Jesus.  Where then is boasting?  It is excluded.  By what principle?  That of works?  Definitely not, but by the principle of faith.  For we maintain that a man is justified by faith apart from the works of the Law.”
8.  Scriptural Documentation for Divine Love.
a.  Jn 3:16 teaches God the Father’s impersonal love for us.  “For God loved the world so much [impersonal love for all mankind in the status of real spiritual death] that He gave His Son [deity of Christ], the uniquely-born One [humanity of Christ], that everyone who believes in Him [faith + nothing] shall never perish but have eternal life.”  This verse teaches God’s love toward us in two ways.
(1)  God gave us eternal life at the moment of salvation.
(2)  God gave us eternal security at the moment of salvation.
b.  Rom 5:8 teaches our Lord’s impersonal love for us.  “But God demonstrates His own love toward us, that while we were yet sinners [objects of His divine impersonal love], Christ died as a substitute for us.”
c.  1 Jn 4:9-10, “By this, the love of God [impersonal love for all mankind] was manifest in our case, because God has sent His unique Son into the world in order that through Him we might live.  By this, divine love exists [impersonal love], not because we have loved God, but because He has loved us and sent His Son to be a propitiation for our sins.”
d.  1 Pet 3:18, “Because Christ also died once as a substitute for our sins, the Righteous One [impeccability of the humanity of Christ] as a substitute for the unrighteous ones, in order that He might bring all of you to God; on the one hand, having been put to death in the flesh, but on the other hand having been made alive by means of the Spirit [resurrection].”
e.  Eph 1:5 documents divine personal love.  “By means of love [God’s personal love], He has predestined us for the purpose of adoption to Himself through Jesus Christ, on the basis of the grace purpose of His will.”
f.  Eph 2:4, “But God, who is rich in mercy, because of His great love with which He has loved us.”
g.  Eph 2:7, “That He might show us in the coming ages [Millennium and eternal state] the surpassing riches of His grace in generosity toward us in Christ.”  This generosity is a manifestation of God’s personal love.
h.  Eph 2:10, “For we are His creation [new spiritual species], having been created in Christ Jesus for good of intrinsic value achievements, which God has prepared in advance that we should walk by means of them.”  This walk does not occur until we understand the three categories of God’s love.

I.  The Life and Personality of God.
1.  The Eternal Life of God.
a.  God lives.  Jer 10:10, “The Lord is the true God, the living God, the everlasting King.  At His wrath the earth quakes, and the nations cannot endure His indignation.”
b.  God does not possess life; God is life.  1 Thes 1:9, “You have turned from idols to serve the living and true God.”
c.  Each member of the Trinity has eternal life, infinite life, and spiritual life.
(1)  The eternal life of God is imparted to the believer through Jesus Christ as the only Savior.
(a)  Jn 6:47, “Truly, truly, I say to you, he who believes in Me has eternal life.”
(b)  1 Jn 5:11-12, “This is His deposition–God has given to us eternal life, and this life is in His Son.  He who has the Son has [eternal] life; he who does not have the Son does not have this life.”
(c)  The imputation of eternal life is one of the forty things that God does for any person at the moment of faith in Jesus Christ.  The Holy Spirit creates in us a human spirit as the target for the imputation of eternal life.  The life we receive at physical birth is human life or soul life.  Soul life is created and imputed at birth.  Eternal life is given to us at the new birth.  This is why we must be born again.  The unbeliever does not have the life of God; he has a life created by God–soul life.  Jn 3:36, “He who believes in the Son has eternal life; he who does not believe shall not see life, but the wrath of God abides on him.”  Soul life means the human soul lives forever.  But the issue is where the soul will reside forever, either heaven or hell.
(2)  God is spiritual life.  Jn 4:24, “God is a spirit.  And they that worship Him must worship Him in spirit and in doctrine.”  This is immaterial and invisible but real life.  God is not only eternal life, but He is also spiritual life.  There is no spiritual life until a person believes in Christ.  If we have eternal life at the moment of salvation, we have spiritual life through cognition and inculcation of Bible doctrine.  Spiritual life depends on Bible doctrine circulating in the stream of consciousness.
(3)  In eternity, we will understand to a far greater degree than we do now that God is infinite life.
2.  The Personality of God.
a.  God has always had personality.  His personality is related to His eternal life.
b.  God is a person, Ex 3:14.  As such, He possesses mentality, self-consciousness, and self-determination.
c.  God recognizes Himself as a person.  As such, He always functions in a rational manner.  God is not silly or absurd.
d.  God is, to an absolute degree, all that constitutes personality.
e.  God knows Himself to be beyond any comparison with creatures.  As a part of His divine self-esteem, God never feels threatened by any creature or situation.
f.  God is infinite, without boundary or limitation.  He unites in Himself those perfections which belong to His life and to His person.  Therefore, to an absolute degree, God is the ultimate in personality.
g.  God recognizes His own glory and claims His glory in the interest of absolute truth.  Knowledge is always a part of the personality of anyone.  Because God knows everything and His knowledge is absolute, it is a part of His personality, and has a great deal to do with His confidence and with many of the mandates directed toward us.
h.  God exists eternally, unsustained by Himself or any other source.
i.  God is the cause of all existence outside of Himself.
j.  Scripture.
(1)  Isa 44:6, “Thus says the Lord, the King of Israel, even the redeemer, the Lord of the armies, ‘I am the first and the last; there is no God beside Me.’”
(2)  Isa 45:5-6, “I am the Lord, and there is no other; beside Me there is no God that men may know from the rising to the setting of the sun that there is no one beside Me; I am the Lord and there is no other.”
(3)  Dt 6:4, “Hear, O Israel.  Jesus Christ is our God; Jesus Christ is unique.”
(4)  1 Tim 1:17, “Now to the King eternal, immortal, invisible, the only God, to Him be honor and glory forever and ever.  Amen.”
3.  The Eternity of God.
a.  The term “eternity” as applied to God means that God has always existed; there never was a time when God did not exist.  God has no beginning and no end.  (We as believers have a beginning at the moment we trust in Christ, but we have no end.)
b.  God is not subject to time.  God is the cause of time, Dt 32:40; Ps 90:2, 102:27; Eph 1:4.  God invented time so we would have a frame of reference.  Time is designed for man’s convenience for man to orient to life in the simplest possible way.
c.  Though without substance, both time and space are objects of God’s creation.  Only invisible God could create something that is invisible and yet real.
d.  God is not in time, but time is in God.  God created the universe on which time and space are constructed.  God transcends all creation.
e.  Time, which is finite, is both succession and duration, while eternity, which is infinite, may be regarded by us as duration only.  The only eternity in time is the gospel by which we have eternal life.
f.  Time is a line of procedure.  Eternity is a circle reaching into infinity.
g.  God may conform to time if He chooses, but God is not subject to time; time is subject to God.
h.  God is not subject to space; space is subject to God.
i.  God could not be more or less than He is.  God is the cause of space.
j.  In relation to space, God is said to be immanent and transcendent.
(1)  Omnipresence describes space in relationship to God.
(2)  Immensity describes God in relationship to space.
(3)  Immanence describes the indwelling presence of God in the universe.
(4)  Transcendence means that God is prior to and exalted above the universe which He created.
k.  God is perfect in character, intellect, and affection.  God speaks the truth because God is the truth.  God does not hold the truth as being something acquired, because God is truth from all eternity past.  In God, all truth and every form of knowledge dwells in absolute form.
4.  Man’s Point of Reference to the Personality of God.
a.  God’s personality has a reference point.  Before the fall of man, the reference point was love, because man was in a state of perfection.  The only issue faced by the volition of his soul was obedience versus disobedience.
b.  Once man disobeyed, his point of reference with God changed from the love of God to the justice of God.
c.  God has provided through His justice either condemnation or blessing.  We can choose either one.  Negative volition brings condemnation; positive volition brings blessing.
d.  God is perfect in His integrity and virtue.  The virtue of God is not maintained by His will, but is His eternal and unchanging self.
e.  God is invisible, personal, a living spirit, self-existent, eternal, and unchanging.
f.  Intellectually, God is omniscient, wise, and faithful.
5.  Distinctions Regarding God’s Attributes.
a.  While distinction is made regarding the attributes of God, they are all part of the same divine being without conflict or destruction of that divine being.  Are the attributes of your life in conflict?  We have human attributes or flaws that are self-destructive, but God does not have any attribute which is self-destructive.
b.  The attributes of God function as a unified whole without inconsistency or conflict.  Human personality is characterized by inconsistency and inner conflict.  The life and personality of God contain no inconsistencies and no conflicts in the possession of these eternal and infinite perfect attributes.  This means contentment, tranquility, happiness, and no inner conflicts.
c.  While all three persons of the Godhead possess to the same degree these attributes, they are never in conflict, nor do they produce any schism in either God the Father, God the Son, or God the Holy Spirit.
d.  God is eternal and omnipresent.  Therefore, God’s life is from within Himself.  It is not anything that has a beginning in either space or time.  God has no beginning and no period of growth.  God is not young or old.  God does not have a beginning or an end.
e.  Although God is not limited by space, time, or by the succession of events in time, He created all these things for our benefit and our frame of reference.
f.  God sustains the changing realm of succeeding events and is conscious of every movement and every action in history.  This reached its peak at the point of the Cross.  Rom 5:8, “God demonstrated His love toward us in that, while we were yet sinners, Christ died as a substitute for us.”  This is the ultimate in the expression and function of God’s personality.
g.  It is worth knowing about God’s life and personality, because He has found a way to share it with us, beginning with eternal life, and then in making this life meaningful and wonderful.

J.  The Omnipresence of God.
1.  Definition.
a.  God fills space and time with His presence, sustains it, and gives it purpose and value.  God sustains the changing realm of succeeding events and is conscious of every movement and every action of every person in history.
b.  God is omnipresent and ubiquitous.  He is the Lord of both time and history.  Omnipresence relates to the fact that Jesus Christ controls history.  Therefore, God’s purpose and plans are fulfilled in time.  God does not negate time but fulfills it.
c.  God is personally present everywhere.  The whole of God is in every place.
d.  God, in the total of His essence, is without diffusion, expansion, multiplication, division, and He penetrates and fills the entire universe.  This is the subject of many passages of Scripture, Ps 139:7-8, 18; Jer 23:23-24; Acts 17:27.
e.  God is ever present.  He is not limited by space or time; He invented both of them and He is transcendent or above them.  Of course, He recognizes space and time in our function.
2.  Omnipresence Related to Space.
a.  God is the cause of space; He invented space.
b.  In relationship to space, God is immanent and transcendent.
(1)  Immanence means that God indwells space.
(2)  Transcendence means that God is prior to, exalted above, and the inventor of space.
c.  The fact that God is both immanent and transcendent is taught in Jer 23:23-24 and Acts 17:27.
d.  Omnipresence is the word which expresses the fact that heaven is God’s throne and the earth is God’s footstool, Dt 4:39; Isa 66:1.
e.  Omnipresence is expressed in the fact that heaven cannot contain God, that He is actually far, far greater than heaven, 1 Kings 8:27; Acts 17:24.
f.  Omnipresence includes the concept of locality.  God is free to be local, as He was on the mountain with Moses or as the Shekinah Glory in the Holy of Holies in the Tabernacle.
g.  Omnipresence also means God is the cause of space and indwells every bit of space.
h.  Omnipresence is not pantheism, since pantheism denies the existence of the life and personality of God.  Pantheism says God is in every object; it is a false doctrine.
i.  God is present at all times, in all places, creating and sustaining both time and space.  So not only is God the Son the creator of time and space, but He also maintains them.  While the humanity of Christ was a baby in a cradle, the deity of Christ was maintaining time and space.
j.  God is eternal and omnipresent.  Therefore, God’s life is from within Himself; it has neither beginning nor end.
k.  Therefore, divine omnipresence is both in space and in time, and totally outside, above, and superior to space and time, since God created space and time.
l.  If space and time are defined in terms of boundaries, God would exceed them to the point of infinity.
m.  God created space; therefore, space is subject to God.  God is also in every bit of space.

K.  The Omniscience or Knowledge of God.
1.  Introduction.
a.  There are three categories of the knowledge of God.
(1)  God’s self-knowledge is God’s knowledge about God which is infinite and eternal.  God knows everything about Himself.
(2)  Omniscience is God’s knowledge about creation, including both the actual (what really has, is, or will happen) and the potential or possible (what could have happened).
(3)     Foreknowledge is God’s knowledge about believers only; i.e., His eternal knowledge of their thoughts, motives, decisions, and actions.  There never was a time in all eternity past when God did not know everything about you–every thought you would ever have, every motive that would be formed from those thoughts, every decision you would make from thought or lack of thought (which is impulsive), and every action which results.
b.  Omniscience is the input into the computer of divine decrees.  Foreknowledge is the printout from that computer regarding believers only.  Self-knowledge is a part of divine self-esteem.
2.  Scriptural Documentation.
a.  1 Jn 3:20, “God knows all things.”
b.  The omniscience of God is the subject of Ps 139.
c.  Peter said in Jn 21:17, “Lord, You know all things; You know that I love You.”
d.  Heb 4:13, “And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do.”  God doesn’t have eyes.  This is an anthropomorphism, using the eyes to illustrate that God sees everything.  No creature is hidden from His sight because God occupies every bit of space in history.
e.  God is all knowledge, 1 Sam 2:3; Job 31:4, 34:21, 37:16, 42:2; Ps 139:1-6, 147:4; Jer 16:17; Ezek 11:5; Mt 10:29-30.  So many passages about the omniscience of God are in Job, because while Job was griping and complaining, it was brought to his attention that God knew his problems.  God was aware of Job’s situation, and God was not indifferent to him.
f.  God is infinite wisdom and understanding.  Therefore, you cannot say that no one understands you, because God understands you perfectly at all times, even better than you understand yourself.  1 Sam 16:7; Ps 44:21, 147:5; Prov 3:19, 5:21, 17:3; Isa 40:13-14; Jer 17:10, 51:15; Nah 1:7; Mt 6:18; Rom 8:27, 11:33; 1 Jn 3:20.  All these passages say that infinity related to the knowledge of God means there never was a time when God didn’t know everything that is knowable about every creature and every natural phenomenon.
g.  God knows the end from the beginning, Isa 41:4, 42:9, 43:9, 46:10; Acts 2:23, 15:18; 1 Pet 1:2.  Do not try to live a life of deceit, your life will end in the sin unto death.
h.  Note that many of the passages about the knowledge of God are written by Old Testament prophets.  This is because Israel was always complaining that no one understood them and that God had abandoned them.  Therefore, they needed to understand, as we do, that there never was a time and never will be a time when you will have a thought, motive, or make a decision or do something asinine that God did not know about billions and billions of years ago.
3.  God’s Self-Knowledge.
a.  God is eternal.  This means that His knowledge is eternal.
b.  God is infinite.  Therefore, God’s knowledge is without boundary or limitation.
c.  God’s knowledge is absolute and perfect.  There never was a time when God didn’t know everything that is knowable, everything that could be known.
d.  God is sovereign.  Therefore, His knowledge is superior and in control at all times.
(1)  God never had to learn anything; God always knew it all.
(2)  God has always existed in infinity, and so God has always had perfect knowledge about everything, both about Himself and the universe.  That combines God’s sovereignty with His infinity and eternity.
e.  Time has nothing to do with God’s knowledge, for God has always known everything.  Therefore, the future is as perspicuous to God as the past.  We have to learn things; God does not.
f.  Therefore, all of God’s knowledge is simultaneous.
(1)  There never was a time when He didn’t know everything.  There never was a time that anything that is knowable in history, in prehistoric times, or in eternity past, was not always known to Him.
(2)  We learn as creatures; God has never had to learn anything for He has always known everything.
(3)  All God’s knowledge is simultaneous knowledge.  Simultaneous knowledge means it is not subject to time.
(4)  There is no limitation to the knowledge of infinite and eternal God.
g.  Since God as a person possesses self-consciousness, self-determination, and absolute and simultaneous knowledge of all things, He is absolutely perfect in His knowledge.
h.  God’s knowledge is never irrational.  This is in contrast to many people who have knowledge about a lot of things, but are irrational, theoretical, and speculative. God’s knowledge is absolute and simultaneous in eternity past.
i.  God’s knowledge is compatible with His eternal nature, His sovereign will, His integrity, and His perfection.  God’s knowledge is compatible with all His other attributes.
j.  God is eternally Himself, and knows Himself to be beyond comparison in His absolute and eternal knowledge of things.  He never feels threatened by any blasphemy ever uttered by a creature, angelic or human.
k.  Because He is immutable, God has never changed; and God’s knowledge has never changed God.  God is aware of all the changes in creatures.
l.  God’s knowledge is never complicated by ignorance, absurdities, or emotional reaction.  Ignorance hurts us more than anything else.  The soul under control of the emotion blocks out knowledge.  Absurdities block out knowledge.
m.  God exists eternally and is unsustained by Himself or any other source.  Therefore, His knowledge is as unalterable as He is.
n.  This means that God cannot change or be inaccurate in His knowledge.  Divine knowledge is absolute truth.
(1)  Not everything in the Scripture is divine knowledge.  Some of it is revelation about Satan, about creatures, and about history.
(2)  But in the midst of all this revelation found in the Scripture, there is absolute truth in which God reveals Himself to mankind up to the point of man’s finite limitations.
o.  God’s knowledge precedes both time and space.  Long before time and space existed, God had total, absolute, and complete knowledge about everything that would ever be related to time and space.  Therefore, God’s knowledge is not subject to time and space.
p.  God’s self-knowledge preceded the divine decrees in our logical understanding.  Actually, God’s self-knowledge and the divine decrees are simultaneous as far as God is concerned.
q.  God’s knowledge cannot be more or less than it is.  Being absolute, it never increases or decreases, shrinks or expands.
r.  Each person in the Godhead has always known Himself and the other members of the Trinity.  Each person in the Trinity has perfect subjective knowledge about Himself and a perfect objective knowledge about the other persons in the Godhead.  God has always known Himself.  There never was a time when He didn’t know Himself and the other members of the Trinity.
4.  The Omniscience of God.
a.  While divine self-knowledge is related to the other persons of the Godhead, omniscience is divine knowledge of all creatures, both angelic and human.
b.  Under the concept of omniscience, all the decrees were simultaneously known by God and simultaneously decreed by God in eternity past.
c.  The true status of the divine decrees can be understood by familiarization with the omniscience of God.
d.  Omniscience is distinguished from both self-knowledge and foreknowledge.  Omniscience is the input into the computer of divine decrees.  Foreknowledge is the output or printout regarding believers only.
e.  Omniscience is defined as:  God knows perfectly, eternally, and simultaneously all that is knowable about all creation, actual and possible.  Actual knowledge about creatures is programmed into the computer of divine decrees, while possible activities are known by God but not programmed into the computer of divine decrees.   Only reality is programmed into the decrees.
5.  Omniscience and Time.
a.  All God’s knowledge is simultaneous; this is a very important principle.  There never was a time when God did not know everything.
b.  There is no limitation to the knowledge of eternal and infinite God.  Every minute detail of both angelic and human history is completely, perfectly, and simultaneously known.  Therefore, it is in God’s mind at all times.  He doesn’t have to remember anything or learn anything.
c.  Consequently, omniscience perceives the free as free, the necessary as necessary, together with all their causes, conditions, relations, and interactions as one indivisible system of things, every link of which is essential to the whole.  God knows everything about you that is knowable, every thought you’ve ever had, your every decision, motive, and action; the same is true of billions and billions of other creatures.
d.  Time has nothing to do with God’s knowledge.  (Time has everything to do with our knowledge.  The longer we live, the more we should learn.)  Therefore, the future is as well known to Him as the past.
e.  The omniscience of God knows all the realities and alternatives of history for individuals, groups, tribes, and nations.
f.  Both cause and effect, actual and possible, reality and potential have always been known to God.  Such a knowledge almost transcends human comprehension.
g.  The omniscience of God knows all the facts about every creature.  Inasmuch as we are creatures, He knows all the facts about us.  He knew them simultaneously in eternity past.  He knew our thoughts, motives, decisions, and actions, always.  He also understands how they relate and interact with others in our generation.
h.  The omniscience of God knows all that would have been involved in every case where a person’s decisions and actions might have been different from what they were.  That means the omniscience and foreknowledge of God are related to the doctrine of the divine decrees.
6.  The Computer of Divine Decrees.
a.  There are two kinds of chips in the computer of divine decrees:  the ROM (read-only memory) chips and the PROM (programmable read-only memory) chips.
b.  In eternity past, each category was programmed.  The ROM chips were programmed by the sovereignty of God.  The PROM chips were programmed by the omniscience of God.
c.  God invented the free will of man.  Through His omniscience, He knew eternally and simultaneously how it would function in time.
d.  The principle is that in human history, the sovereignty of God and the free will of man coexist by divine decree.
e.  God’s knowledge of human volition actually has nothing to do with the actual function of our free will.  He simply knew what we would do, what we would decide, what we would think, and what our motives would be in every given situation.
f.  While the sovereignty of God programmed your ROM chip with a printout of election and predestination, He also programmed your PROM chip with your every thought, motive, decision, and action.  This does not mean your actions were coerced by God; they came strictly from your free will.
(1)  Election expresses the will of God for all creatures.
(2)  Predestination is the provision of the will of God for all believers to execute the will, plan, and purpose of God in history.
(3)  If you are a believer in Jesus Christ, you have a destiny.  Predestination is a part of that destiny.  Predestination is what God provides for you, so that you can fulfill your destiny and possess the problem solving device of having a personal sense of destiny.
g.  The ROM chips are defined as those chips into which unchanging data can be read, but into which no new data can be written.  ROM chips are always programmed at the factory, analogous to eternity past.  Therefore, the ROM chip is programmed by the sovereignty of God.  The ROM chip contains the will of God for all creatures.
(1)  Remember that it is God’s will that every member of the human race be saved.  The fact that millions of people do not believe in Jesus Christ indicates that the computer of divine decrees also has PROM chips.
(2)  This proves the principle that the sovereignty of God and the free will of man coexist by divine decree in human history.  The ROM chip represents the sovereignty of God; the PROM chip represents the free will of man.
h.  A PROM chip is a memory device containing fixed data that can be read but not altered.  The PROM chip is analogous to the free will of man.  The omniscience of God programs the PROM chips.  Billions of years ago, there never was a time when God did not know every thought, motive, decision, and action of every person.  He knew who would be winners and who would be losers.
(1)  God invented free will and knew how it would function in each case.
(2)  God invented the soul:  “Let us make man in our own [shadow] image.”  We have personality just as God has personality.  Personality is a manifestation of the soul, i.e., of your self-consciousness, the function of your pre-cordal frontal lobes, the function of your volition.
(3)  While it is God’s will that everyone be saved, there are millions who remain unsaved.  This indicates that God does not in any way coerce human volition.
i.  In the computer of divine decrees, the sovereignty of God programs the ROM chip; the omniscience of God programs the PROM chip.  The data in the PROM chip is entered after the device is manufactured.
j.  God manufactured free will for both angelic and human creatures. God knew simultaneously and eternally how every human being would function in history, just as He knew how every angelic creature would function in prehistoric times.
k.  Because all believers are in the protocol plan of God for the Church Age, there is a PROM chip with your name on it.  The printout from your chip will read either “winner” or “loser,” depending on whether you have positive or negative volition toward the mystery doctrine of the Church Age.  The printout is the actuality; its opposite was the possibility.
(1)  If your printout is “winner,” that means your thoughts, motives, decisions, and actions were compatible with the protocol plan of God.  It means you made daily decisions from a position of strength.
(2)  If your printout is “loser,” you made daily decisions from a position of weakness, and your thoughts, motives, decisions, and actions were incompatible with the protocol plan of God.
(3)  The omniscience of God can tell you what would have happened down to the end of time had your printout been different from what it actually was.
l.  There is also a PROM chip which contains all the personal sins of history.  The omniscience of God programmed this PROM chip; for all sin comes from human volition.  The omnipotence of God called for the printout of all these sins and imputed them to Jesus Christ on the Cross, and every one of them was judged by the justice of God.  This is the basis for eternal salvation, and the reason why you simply believe in Jesus Christ to have eternal life.
m.  Within the omniscience of God, which programs the PROM chip, there are two categories of knowledge related to the free will of man chip.
(1)  Actual knowledge deals with the thoughts, motivations, decisions, and actions of every individual in human history.
(2)  Possible knowledge deals with the alternatives to thoughts, motivations, decisions, and actions which were not made and which are, therefore, not entered into the PROM chip.
7.  God’s Foreknowledge.
a.  Just as the sovereignty of God programs the ROM chip and the omniscience of God programs the PROM chip, the printout from the PROM chip related to the believer is called foreknowledge.
b.  While election and predestination are printouts from the ROM chip, foreknowledge is the printout from the PROM chip.
c.  Nothing can be foreknown until it is first of all decreed.
d.  Omniscience programs the PROM chip (the decree), while foreknowledge is the printout of the PROM chip.
e.  The foreknowledge of God makes nothing certain, but merely acknowledges what is certain regarding believers in Jesus Christ.
f.  Foreknowledge is not related to the printout of sins; that printout is related to the omnipotence of God.  Foreknowledge deals with believers only.
g.  The printout of the ROM or sovereignty of God chip includes the five elective decrees, classified as modified infralapsarianism.
(1)  The decree of God to create all mankind for the purpose of “bringing many sons into glory” (Heb 2:10) and thereby resolving the prehistoric angelic conflict.
(2)  The decree of God to permit the fall of mankind as an extension of the prehistoric angelic conflict.
(3)  The decree of God to provide eternal salvation for all mankind under unlimited atonement.  This occurred with the printout of all personal sins and their imputation to Jesus Christ for judgment while He was alive on the Cross.  Unlimited atonement is taught in 2 Cor 5:14-15, 19; 1 Tim 2:6, 4:10; Tit 2:11; Heb 2:9; 1 Jn 2:2.
(4)  Post-salvation motivation for the election of the Church plus the means of glorifying God.  In eternity past, God the Father, as the grantor, deposited for every Church Age believer, as the grantee, greater blessings into escrow.  The first thing God ever did for the believer in eternity past is the means of glorifying Him, Eph 1:3.  As the depositary, Jesus Christ makes distribution of these greater blessings to winners only, both in time and at the Judgment Seat of Christ.  The conveyance of these blessings to the winner and invisible hero is the means of glorifying God, Eph 1:3-6.
(5)  The simultaneous decrees of election and predestination, the printouts of the ROM chip, Eph 1:4-5.  The sovereignty of God programs the ROM chip.
(a)  Election is the expression of the will of God for you.  Equal privilege is provided by making every believer a royal priest, able to represent himself before God.  Equal opportunity is provided by logistical grace support.
(b)  Predestination is the provision of the will of God for you.  Equal privilege is provided by placing every believer into union with Christ at the moment of salvation.  Equal opportunity is provided in the divine dynasphere.
(c)  Election and predestination provide both motivation and the means of execution of the protocol plan of God and subsequent distribution of escrow blessings.
(d)  Other theologies state this fifth decree as being the decree to elect those who believe and to leave in condemnation those who do not believe in Jesus Christ, as per Jn 3:18 and 3:36.
(6)  The decree to apply eternal salvation to those who believe in Jesus Christ.  This decree includes both God-consciousness and Gospel hearing.  The decree to save the elect through faith in Jesus Christ is found in Eph 2:8-9.  With some exceptions (who are automatically saved), every person can come to the point of God-consciousness, where he is either positive or negative.  If he is positive and wants to know God, he will be provided with Gospel hearing, no matter where he is.
8.  Application.
a.  Contradictions cannot exist in the protocol plan of God.
(1)  Since God is perfect, His plan is perfect.  Since God’s perfect plan for the Church Age is the protocol plan, contradictions cannot exist in the protocol plan of God.
(2)  All contradictions in the experience of the believer are contrary to the protocol plan.  In other words, when you function in the protocol plan, contradictions do not exist.  When you reject the protocol plan of God and are negative toward doctrine, then contradictions exist in your experience.  But, these contradictions are not a part of God’s plan.
(3)  Contradictions cannot exist in the protocol plan of God for the Church Age, because God is perfect in essence.  Therefore, a perfect God can only design a perfect plan, i.e., the protocol plan of God.
(4)  Once you see a contradiction in your life between the protocol plan of God and your experience, then the faith-rest drill can use the essence of God rationale to make a decision to eliminate that contradiction.
b.  God is perfect in essence; therefore, God can only devise a perfect plan.  God’s protocol plan is perfect as a reflection of His divine essence.  In grace, the perfect essence of God has provided a perfect plan for imperfect persons, for we as believers continue to sin after salvation, 1 Jn 1:5-10.
c.  However, contradictions do exist in the experience of believers for the following reasons.
(1)  Ignorance and forgetting the mystery doctrine of the Church Age, which means ignorance of the protocol plan of God, the problem-solving devices, and the unique factors of the Church Age.  When the rate of forgetting exceeds the rate of learning, then you have the worst kind of ignorance–inexcusable ignorance.
(2)  By an act of volition, entrance into the arrogance complex:  arrogance, jealousy, bitterness, implacability, hatred, self-pity, revenge motivation and function, slander, gossip, maligning, judging, self-righteousness, crusader arrogance, legalism.  All these result in contradictions due to wrong decisions from a position of weakness.
(3)  Sin and cosmic involvement in general.
(4)  Blackout of the soul.
(5)  Scar tissue of the soul.
(6)  Reverse-process reversionism.
(7)  The eight stages of reversionism.
(8)  Moral and immoral degeneracy.
d.  Losers contradict the protocol plan of God in their experience.  Winners execute the protocol plan of God and become invisible heroes.  The difference is daily attitude toward doctrine.  Positive believers are consistent in the function of post-salvation epistemological rehabilitation.  Negative believers (losers) are negative toward doctrine, and therefore are left to their own devices, which are disastrous.
e.  Remember that equal privilege and equal opportunity provide a basis for having no contradictions in your experience.  Under election and predestination, God provides equal privilege and equal opportunity for all Church Age believers to fulfill His plan.
(1)  Under the printout of election, God wills the highest and the best for each one of us.  The equal privilege of election is your royal priesthood.  The equal opportunity of election is logistical grace support and blessing.
(2)  Under the printout of predestination, God provides everything that is necessary to attain His highest and His best under the protocol plan.  Equal privilege of predestination is the baptism of the Holy Spirit resulting in a new spiritual species, a royal family of God, and a new destiny.  Equal opportunity of predestination is your very own palace, the operational-type divine dynasphere, which is used under divine omnipotence to execute God’s plan.
f.  Furthermore, the royal family of God cannot account for thoughts, motives, decisions, and actions in indefinable terms.  That means you have to learn doctrine to account for what you are thinking, doing, deciding, and how you are motivated.
(1)  The protocol plan of God has a technical, theological vocabulary which is necessary to understand God’s purpose and will for your life, and to further understand how you function under God’s plan.
(2)  Only through consistent post-salvation epistemological rehabilitation can the believer understand the framework of the protocol plan, and its function and operation in terms of technical language.
(3)  There is no such thing as a piece of machinery or the soul of an individual that doesn’t operate under a technical system.  Technical language is necessary to understand how both function.  Without technical language, you are limited in your thoughts and you have destroyed your own potential as an individual.
(4)  Post-salvation epistemological rehabilitation is a technical term for perception, metabolization, and application of the mystery doctrine of the Church Age.  Only metabolized doctrine has momentum in God’s plan.
g.  There are three times when each member of the human race must grow up.
(1)  When we are born, we must grow up and learn through vocabulary.
(2)  When we are married, we must grow up by learning how to be a spouse; it does not come naturally.
(3)  When we are born again, we must grow up through learning doctrine.  Growing up spiritually means attainment of spiritual adulthood.  That means we learn a system of doctrine in each phase of spiritual growth.
(a)  Spiritual self-esteem is characterized by cognitive self-confidence.
(b)  Spiritual autonomy is characterized by cognitive independence.
(c)  Spiritual maturity is characterized by cognitive invincibility.
(4)  Each one of these stages of spiritual adulthood is a graduated step in understanding the technical vocabulary and modus operandi of the Christian way of life.
h.  Just as in law, medicine, music, engineering, military science, or any technical field or professional activity, the individual must learn and understand a technical vocabulary.  Biblical theology is no exception.
(1)  Just as the human being is born without language or any knowledge, which renders that individual incapable of thought, so the born-again believer at the moment of salvation is incapable of thinking in terms of God’s plan.  Therefore, technical language must all be learned.  The most important decision we make daily is to learn some Bible doctrine.
(2)  God’s plan does not call for ignorance.  God’s plan is revealed in technical language which must be understood so that execution and function can follow.
i.  The royal priest was never designed to walk on crutches.  This means you cannot think or be motivated to make decisions or solve problems through the thinking, counseling, or advice of someone else.
(1)  This is why God has given to the Church the spiritual gift of pastor-teacher.
(2)  Under the privacy of your own priesthood, you learn the problem-solving devices from whomever is your right pastor.  You use them in your own spiritual growth and in meeting the daily problems in your own life.
(3)  No believer advances through the thinking of another believer.  Momentum comes from metabolized doctrine in your own soul, from doctrine applied to your own life in the privacy of your own priesthood.
(4)  Emotion is no substitute for the problem-solving devices of the protocol plan of God.  Emotions are not tools of cognition nor criteria for the Christian way of life.

L.  The Omnipotence of God.
1.  Definition and Description.
a.  The term “omnipotence” is used to describe the unlimited power of God.  This theological term is derived from the Greek word PANTOKRATOR, which means all-powerful.  It also comes from the Greek word DUNAMIS and other synonyms for power.
b.  The Greek noun not only connotes the unlimited power of God, but emphasizes the doctrinal fact that God is always in control.  God has never lost control in all human history or in prehistoric times during the angelic conflict.  God has invented free will in man so that man can go negative or positive to God.  From his negative volition, man can be out of control; but God is still in control of everything.
c.  Omnipotence emphasizes the eternal supremacy of God’s power.  God is infinite and eternal; therefore, His power is infinite and eternal.
d.  God exists eternally in three persons who are co-infinite and co-eternal.  Each person of the Godhead has identical power which is classified as omnipotence.
e.  God’s infinite and limitless power functions under the control of His divine volition, which we have classified as sovereignty.  Divine sovereignty functions under infinite, eternal, and perfect virtue and wisdom.
f.  In the function of His omnipotence, God is able to do anything which is compatible with His divine essence, but nothing that is contrary to it.
g.  God does not use His power to ever compromise with sin, evil, or human good, including the practice of Christian legalism.
h.  The greatest delegation of divine power in human history is the grace provision of the omnipotence of God to every Church Age believer for the execution of God’s plan, purpose, and will for our lives.
i.  Eph 1:19-20, “And what is the surpassing greatness of His power to us who have believed for the delegation of His superior power, which He put into operation by means of Christ when He raised Him from the dead and seated Him at His right hand in heavenly places.”
(1)  Never before the Church Age has God’s power been made available to all believers.  In the Old Testament, only a few believers had the use of divine power.
(2)  God has delegated more power to the individual believer in this dispensation than ever before in human history.
(3)  The power of the Word of God in the stream of consciousness of your soul is infinitely greater than the power of the miracles and manifestations called attesting powers of the Old Testament.  There is no greater power for any person in the human race than the power of metabolized doctrine in the right lobe of the soul.  For this reason, Moses longed to see our day.
(4)  The power that raised Jesus Christ from the dead is the same power available to you as a member of the royal family of God.  The power of the Word of God has never before been delegated in history, but is now delegated to you as a believer.  There has been a superior demonstration of His immutable power by the resurrection of Christ.
2.  Divine Omnipotence in the Resurrection of Jesus Christ.
a.  Our Lord’s physical death was unique.  His human spirit went into the presence of God the Father in the third heaven.  His human soul went to Paradise, a part of Hades, in the heart of the earth.  His human body went into the grave.  This is the only trichotomous separation in physical death in all human history.
b.  In our Lord’s resurrection, the omnipotence of God the Father returned the human spirit to the body in the grave, making Him an agent in the resurrection.  The omnipotence of God the Holy Spirit returned the human soul to the body in the grave, making Him an agent in the resurrection.
(1)  The fact that our Lord’s body went into the grave is taught in Lk 23:53.
(2)  The fact that His soul went to the compartment of Hades called Paradise is taught in Ps 16:10; Lk 23:43; Acts 2:27; Eph 4:9.
(3)  The fact that His human spirit went into the presence of God the Father in the third heaven is taught in Lk 23:46.
c.  The omnipotence of God the Father will be involved in our resurrection, 1 Cor 6:14, “Now God has not only raised the Lord, but He will also raise us up through His power.”
d.  God the Father was an agent in our Lord’s resurrection by restoring His human spirit to His body in the grave, Rom 6:4; Eph 1:20; Col 2:12; 1 Thes 1:10; 1 Pet 1:21.
e.  God the Holy Spirit was an agent in our Lord’s resurrection by restoring His human soul to His body in the grave, Rom 1:4, 8:11; 1 Pet 3:18.
f.  The omnipotence of God the Son could have raised Himself from the dead, according to Jn 10:17-18, “For this reason, the Father loves Me because I lay down My life that I may receive it again.  No one has taken My life from Me; I lay it down from the source of Myself.  I have the power to lay it down; I have the power to receive it again.  This mandate I have received from the Father.”
g.  So while the deity of Christ could have raised His own humanity from the dead, there is no record that He did so.  The reason is explained in the doctrine of kenosis.
(1)  Kenosis refers to the perfection of the humanity of Christ under great testing.  During the dispensation of the Hypostatic Union, our Lord Jesus Christ voluntarily restricted the independent use of His own divine attributes in compliance with the Father’s plan for the dispensation of the Hypostatic Union, called the incarnation.
(2)  Included among the divine attributes voluntarily restricted was divine omnipotence.  Jesus Christ had the power to raise Himself.  But while He had the power to use His own divine omnipotence to raise Himself from the dead, He relied instead on two categories of divine power:  the power of God the Father and of God the Holy Spirit.
(3)  This was compatible with the kenosis policy for the First Advent, in which Jesus Christ did not use any of His divine attributes, including His omnipotence, to benefit Himself, to provide for Himself, to glorify Himself, or to raise Himself from the dead.
(4)  Under the kenosis policy of the First Advent, Jesus Christ did not use His divine power independently of the Father’s plan for the dispensation of the Hypostatic Union.
(5)  However, during the First Advent and the dispensation of the Hypostatic Union, our Lord did continue to use His omnipotence to hold the universe together and to perpetuate human history.
(a)  Col 1:16-17 says that Jesus Christ is the creator of the universe.  “For by Him all things were created, that are in heaven, that are in earth, visible and invisible, whether they are thrones or principalities or powers; all things were created by Him and for Him. Furthermore, He existed before all things, and by Him all things are held together.”  This means that when Jesus Christ, at the point of the virgin birth, entered into the Hypostatic Union as undiminished deity and true humanity in one person forever, exactly at that particular moment our Lord Jesus Christ was a baby in the cradle in His humanity, but in His deity He was using His omnipotence to continue to hold the universe together.  Also, while He was on the Cross being judged for the sins of the world in His humanity, He was using His deity to hold the universe together.
(b)  Heb 1:3, “He [Jesus Christ] upholds all things by the Word of His power.”
(6)  So, while Jesus Christ could have used His power to raise Himself from the dead, instead He relied upon the omnipotence of God the Father and God the Holy Spirit.
h.  The power that raised Jesus Christ from the dead is now available to us.  This is the major concept in the doctrine of omnipotence as it pertains to us.
i.  During the dispensation of the Hypostatic Union, which includes the First Advent of Christ, His virgin birth, incarnation, death, burial, resurrection, ascension, and session, our Lord continued to use His omnipotence to preserve the universe and perpetuate human history.
3.  The Unique Function of the Omnipotence of God in the Church Age.
a.  For the first and only time in history, God has made a maximum amount of divine power available to every believer.  This power is available through thought.  It is the thinking of Jesus Christ from eternity past.
b.  However, this availability does not necessarily mean utilization.  Whether you use this divine power or not depends upon post-salvation epistemological rehabilitation, or the perception of Bible doctrine.
c.  The power that raised Jesus Christ, the omnipotence of God the Father and God the Holy Spirit, is now available to every Church Age believer as a new spiritual species and royal family of God, 1 Cor 6:14; Eph 1:19-20.
d.  The omnipotence of Jesus Christ, the divine power that holds the universe together, is also available to every Church Age believer.  This is why the universe continues to operate.  This is why history continues in spite of man’s evil, and in spite of anything man can do to wipe out the human race.  Mankind cannot and will not be destroyed; this is guaranteed by the omnipotence of God.  There is no weapon that man can invent that will wipe out the human race or destroy the universe.  History will continue through to the end of the Millennium.  Then God Himself will destroy the present universe after the Last Judgment.
e.  The availability of divine power can be summarized under the three categories of omnipotence.  God the Father, God the Son, and God the Holy Spirit have the same eternal, infinite divine power equally.
(1)  The omnipotence of God the Father is related to our portfolio of invisible assets.  He provided this portfolio billions of years ago in eternity past.  He is also the author of the protocol plan, and He constructed the divine dynasphere as the basis for executing that plan and having maximum use of divine power.
(2)  The omnipotence of God the Holy Spirit is related to several categories of modus operandi in the Church Age.
(a)  Spirituality or the filling of the Spirit inside the divine dynasphere is the enabling power of the Holy Spirit for the function and modus operandi of the Christian way of life.
(b)  The perception of Bible doctrine, Jn 14:26, 16:12-14; 1 Cor 2:9-16.
(c)  The function of the spiritual gifts of the royal family of God.
(3)  The omnipotence of God the Son guarantees both the preservation of the universe, the perpetuation of human history, and the fact that Jesus Christ controls history.  There will always be lots of people on planet earth regardless of any disaster.
4.  Scripture.
a.  Col 1:11, “Because we have been endowed with all power [omnipotence] from the superior power of His glory, resulting in fortitude [courage under pressure], steadfastness [stability under pressure], with happiness [+H, sharing the happiness of God].”  Never before in history has every believer been endowed with this superior power of His glory.
b.  Eph 3:20, “Now to Him who is able [omnipotence] to do infinitely more than all we could ask or imagine on the basis of the omnipotence which works for us.”
c.  2 Thes 1:11, “To this end, we always pray for you, that our God will make you worthy of your calling and fulfill every desire for integrity and the work of doctrine with power.”
d.  1 Cor 2:5, “That your faith should not stand in the wisdom of man, but in the power of God.”
e.  1 Pet 1:5, “Who are guarded by the power of God through faith for a deliverance, ready to be revealed in the last time.”
f.  2 Pet 1:3, “Seeing that His divine power has given to us everything pertaining to life [life on this earth] and godliness [life inside the divine dynasphere] through metabolized [epignosis] doctrine of Him who called us to His own glory and virtue.”
g.  Eph 1:19-20, “And what is the surpassing greatness of His power [omnipotence of God] to us who have believed for the delegation of His superior power, which [superior power] He put into operation by means of Christ when He raised Him from the dead and seated Him at His right hand in the heavenlies.”
(1)  The moment we believed in Christ, a delegation of divine power was made to us.  Its utilization requires spiritual growth through perception, metabolization, and application of Bible doctrine.
(2)  The power that raised Jesus Christ from the dead has now been made available to us–to every believer.
(3)  When seated “at His right hand in the heavenlies,” our Lord received His third royal warrant with the title “King of kings and Lord of lords.”  Being without a royal family, the Church Age was inserted into human history for the calling out of a royal family of God.
5.  The Christocentric Dispensations and Divine Omnipotence.
a.  There are two Christological dispensations–the dispensation of the Hypostatic Union and the dispensation of the Church.
b.  All precedence for the Church Age is taken from the dispensation of the Hypostatic Union.  This includes the availability of the divine power.  The prototype divine dynasphere was used by our Lord during the dispensation of the Hypostatic Union.  The operational type divine dynasphere is given to us for use during the Church Age.  Inside the divine dynasphere we are filled with the Holy Spirit.  This eliminates the Mosaic Law as being the modus operandi for the royal family of God.
c.  The greatest manifestation and utilization of divine power occurs in these Christological dispensations.
d.  2 Cor 4:7, “But we have this treasure in earthen vessels that the surpassing greatness of the power may be from God and not from ourselves.”  The “treasure” is the knowledge of the glory of God, which is the study of divine attributes.  The attributes are the glory of God.  The surpassing greatness of this power must come from God; it is the use of His divine power, not our human ability.
e.  Legalism is always operating on human dynamics and personality.  Pastors and Christians by the millions never escape from using human power, and even call it divine power, because they never have enough of the whole realm of doctrine to do so.
6.  Divine omnipotence is related to both the promises and the actions of God.
a.  Isa 43:13, “Even from eternity, I am He, and there is no one who can deliver you out of My hand.  I act, and who can reverse it?”
(1)  That was a manifestation of God’s power to Old Testament believers.  They could be delivered by God’s power.
(2)  But the divine power given to us is for the greatest opportunity for spiritual growth and effectiveness ever given to individual believers in any time of human history.
b.  Mt 19:26, “Jesus said to them, ‘With men, things are impossible. But with God, all things are possible.’”  This is because God has unlimited, infinite, eternal divine power.
c.  Mk 10:27, “Jesus said, ‘With men, it is impossible, but not with God; for all things are possible with God.’”
d.  Lk 1:37, “For no word of God is void of power.”  (In the KJV says, “For with God, nothing shall be impossible.”  But in the Greek, it actually says, “For no word of God is void of power.”)
e.  God is all-powerful and limitless in His ability, Gen 17:1, 18:14; Job 26:7, 42:2; Ps 24:8, 93:1, 147:5; Isa 40:26, 50:2; Jer 27:5, 32:27; Rev 19:6.
f.  God is infinite and limitless in His authority.  Divine omnipotence is a manifestation of God’s limitless power and authority, 2 Chr 16:9, 25:8; Ps 74:13.
7.  Divine versus Human Power.
a.  There is a great struggle in the life of every believer– divine versus human power.  The greatest flaw that can come to the believer is to substitute human power, human personality, or human dynamics for divine dynamics.  This power is given to us through the metabolization of doctrine and circulation of that doctrine in the stream of consciousness.
b.  In every dispensation, God has a plan, will, and purpose for all believers.  In the dispensation of the Church, the plan is called the protocol plan of God.  Protocol is the modus operandi of royalty.  We are royal family of God.
c.  God is perfect; therefore, His plan is perfect.  The problem is that the Church Age believer is imperfect.  After salvation, he is prone to sin, 1 Jn 1:5-10.
d.  As Church Age believers and human beings, we do not have the power or ability to execute God’s protocol plan for the royal family.
e.  A perfect plan can only be executed by a perfect power; we do not have such a power.
f.  The only perfect power is the omnipotence of God made available to every Church Age believer as royal family of God through the power of the Holy Spirit and the power of Bible doctrine–the power of a thought circulating in the stream of consciousness of the soul.
g.  The omnipotence of God is made available through life inside the divine dynasphere and consistent filling of the Holy Spirit and the perception of Bible doctrine (the function of post-salvation epistemological rehabilitation).  There are spiritual skills and production skills.
(1)  The production skills are in place at salvation; they include our spiritual gift and all that we have in our portfolio of invisible assets.  However, without Bible doctrine, all our production is dead works.  Therefore, the principle:  spiritual skills must precede production skills for the performance of divine good.
(2)  The spiritual skills are the filling of the Holy Spirit, metabolized doctrine resident in the soul, and the execution of the protocol plan of God for the Church.  Spiritual skills plus production skills equals the production of divine good.
(3)  The filling of the Spirit and the thinking of Bible doctrine in the soul is the delegation of divine power.  This power is the thinking of Bible doctrine in the seven compartments of your stream of consciousness.  The result of these two over a period of time is the execution of the protocol plan of God.
h.  Life inside the divine dynasphere is tantamount to the first two spiritual skills:  God the Holy Spirit controlling the soul, and from that, the perception of Bible doctrine.  Hence, this is referred to as “the filling of the Spirit” in Eph 5:18, and “walking by means of the Spirit” in Gal 5:16.
i.  Divine power for the execution of the protocol plan is made available through our relationship with the Holy Spirit and our attitude toward Bible doctrine.  The divine dynasphere is the place for the execution of God’s will, plan, and purpose through the omnipotence or power of the Holy Spirit under the two mandates of Eph 5:18 and Gal 5:16.
(1)  Inside the divine dynasphere, the omnipotence of the Holy Spirit is available for the execution of the protocol plan.
(2)  Outside the divine dynasphere, the believer functions under human power and human ability, which is classified as energy of the flesh.
j.  Divine power and human power are mutually exclusive.  Therefore, spirituality is an absolute; you are either filled with the Spirit inside the divine dynasphere or you are using some form of human power in the cosmic system.  The use of human power and ability in the cosmic system by the believer is classified as grieving the Holy Spirit (Eph 4:30) and quenching the Holy Spirit (1 Thes 5:19).
k.  Outside the divine dynasphere, the believer cannot execute the protocol plan of God because divine power is only available inside the divine dynasphere; otherwise, we are on our own.
l.  The Christian way of life is a supernatural way of life which demands a supernatural means of execution.  The supernatural means of execution includes three categories of available divine power.
(1)  The omnipotence of God the Father related to our portfolio of invisible assets, the protocol plan, and the construction of the divine dynasphere.
(2)  The omnipotence of God the Son related to the perpetuation of human history and the preservation of the universe.
(3)  The omnipotence of God the Holy Spirit related to spirituality–the filling of the Spirit inside the divine dynasphere, perception of Bible doctrine in the stream of consciousness, and the function of our spiritual gift.
m.  The Christian way of life is only lived by Christians who are residing inside the divine dynasphere.  Outside the divine dynasphere, the believer functions under human power, human ability, carnality, and energy of the flesh.
(1)  The believer leaves the divine dynasphere to sin.  Sinning results in cosmic involvement.
(2)  The sinning believer can only recover life in the divine dynasphere through the rebound technique, 1 Jn 1:9.
(3)  Only through the use of rebound can the believer re-enter the divine dynasphere and again be filled with the Spirit.
n.  The execution of the protocol plan of God depends on two factors.
(1)  Residence in the divine dynasphere under the omnipotence of the Holy Spirit made available to all believers.
(2)  Divine power in the soul constantly thinks.  Consistent function of post-salvation epistemological rehabilitation under the teaching ministry of the Spirit while residing in the divine dynasphere is the power of the spiritual life.
o.  In this way, the believer executes the protocol plan and glorifies God through becoming an invisible hero.  Invisible heroes are manufactured by the power of the Holy Spirit and the power of Bible doctrine in the right lobe of the soul.
p.  The omnipotence of God the Father provides the encouragement for the believer through His grace policy and the provision of our very own portfolio of invisible assets.  The omnipotence of God the Son provides the historical environment for the Christian to execute the protocol plan through preservation of the universe and perpetuation of human history.  The omnipotence of the Holy Spirit provides the enabling power to execute the protocol plan of God inside the divine dynasphere.
q.  Human power and ability is no substitute for divine power.  Human power is seen in various categories of legalism.
(1)  The legalism of salvation by works which adds to faith alone in Christ alone as the means of salvation.  If you have added anything to believing in Christ (such as making Christ Lord of your life, inviting Christ into your heart, baptism, commitment, human behavioral change), you have not been saved by faith alone in Christ alone.
(2)  The legalism of post-salvation works, such as keeping the Law, tithing, etc.
r.  The pastor can only teach Bible doctrine.  He does not have the power to force it on anyone.  Whether a believer learns doctrine and fulfills God’s plan, purpose, and will for his life depends on his utilization of divine power.  Any system or plan in life which demands execution, requires power and authority orientation for compliance.  No matter how great or brilliant a person may be, he must have power and equivalent authority for the fulfillment of the plan of God.
s.  Where is your authority?  Your authority is your own volition.                          (1)  Utilization of divine power is related to the believer’s volition and his priorities, motivations, and values in this life.  Every challenge in life demands the equivalent power and authority for meeting and overcoming that challenge.  The power for the execution of God’s plan resides in your royal priesthood and the function of your volition.
(2)  Every believer must take the responsibility for his own decisions after salvation.  This is the law of volitional responsibility.  You can either sow to Bible doctrine and reap a magnificent life, or you can sow to the wind and reap the whirlwind.  Under the privacy of your priesthood, you have equal rights with all believers for the execution of the protocol plan of God.  You have the right to accept or reject the mystery doctrine of the Church Age.
(3)  Self-determination cannot function in a state of ignorance, and ignorance will exist until the believer utilizes the omnipotence of God inside the divine dynasphere for cognition and inculcation of Bible doctrine.  Without the omnipotence of God, self-determination is useless.  The utilization of divine power demands learning the principles related to it.
(4)  Good decisions from a position of strength result in the utilization of the available divine power for the execution of His plan.  Bad decisions from a position of weakness (rejection of or distraction from doctrine) results in failure to utilize divine power and becoming a loser.  Losers are believers in a state of ignorance, Mt 22:29, “You are constantly being deceived, not knowing the Scripture or the power of God.”  The spiritual adult uses the divine omnipotence for the cognition of doctrine.
(5)  The law of equivalent power demands the filling of the Spirit and making the right decisions for Bible doctrine, especially under the conditions of stress and distraction.  It demands the faithful function of the pastor to accurately teach Bible doctrine.
t.  The illustration of divine versus human power is trying to run an automobile on sugar instead of gasoline or the human body on gasoline.  The wrong fuel in the wrong system is a disaster.  You cannot mix divine power with human power and have any momentum in God’s plan for your life.  Substituting human power for divine power is disastrous to your spiritual life.

M.  The Faithfulness of God.
1.  Definition.
a.  The faithfulness of God is related to the Biblical revelation of Himself, the promises contained in Scripture, and His grace provision for us.
b.  God’s faithfulness is eternally linked to His veracity.  God is absolute truth, Deut 32:4.  Veracity is manifest in all of His ways.
(1)  God is always truth, Ps 86:15, 25:10; Rev 15:3.                           (2)  Veracity is manifest in His works, Dan 4:37.
(3)  Veracity is manifest in His Word, 2 Sam 7:28; Ps 119:142.
2.  God is faithful to Israel.  Dt 7:9, “Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and His grace support to those who love Him and keep His commandments down to the one-thousandth generation.”
3.  The Faithfulness of God to the Believer.
a.  God is faithful in forgiveness.  1 Jn 1:9, “If we acknowledge our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”  God’s faithfulness means there are no exceptions; no sin is too bad, heinous, or evil.  God always does exactly the same thing on the basis of the work of Jesus Christ on the Cross.
b.  God is faithful in logistical grace support.  Lam 3:22, “The Lord’s gracious functions never cease; His compassions never fail.  They are new every morning; great is Your faithfulness.”  We are sustained and supported daily by the faithfulness of God, regardless of whether we are carnal or spiritual, winners or losers.  God is faithful to all believers in logistical support based on His righteousness and justice.  God also sends blessings to winners and losers as a demonstration of His grace and faithfulness.  God is faithful in keeping us alive and providing our basic needs.
c.  God is faithful to us in testing.  1 Cor 10:13, “Testing has not caught up with you except the human kind; moreover, God is faithful who will not permit you to be tested beyond your capabilities, but with the testing, He will also provide a way of escape [problem solving devices], so that you may be able to endure it.”  This is suffering for blessing and not divine discipline.
d.  God’s faithfulness is based on the doctrine of election.
(1)  1 Cor 1:9, “God is faithful, through whom we have been called into fellowship with His Son, Jesus Christ our Lord.”  Election is God’s desire to provide for every believer.
(2)  There is no way God can ever be faithless to us.  1 Thes 5:24, “Faithful is He who calls you, who will also do [provide] it.”  God will take your faith and make it effective for salvation.
e.  God’s faithfulness to the reversionistic believer is the subject of 2 Tim 2:13, “If we are faithless, He remains faithful; He cannot deny Himself.”  God the Father, God the Son, and God the Holy Spirit indwell every believer at the moment of salvation.  No member of the Trinity can deny Himself or another member of the Trinity who indwell us.  You can renounce your salvation and enter into any kind of blasphemy you want.  But, the first time you believed in Christ, God gave you forty things; you do not have the power to cancel them and neither does God.
f.  God is faithful to the mature believer.  Heb 11:11, “By means of doctrine, even Sarah herself received sexual ability for the deposit of sperm, though she was beyond the proper time of life for conception, because she had concluded faithful is the One who promised her.”
(1)  Sarah was ninety years old; Abraham was ninety-nine years old.  Abraham was sexually dead and Sarah was beyond menopause.  But that did not keep Abraham and Sarah from believing that God keeps His promises.  Rom 4:20-21, “He [Abraham] staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what God had promised, God was able to perform.”
(2)  By circumcision, Abraham recognized God’s faithfulness and became a new racial species.  There is no end to the strength and power and spiritual vigor that comes to the believer who understands the faithfulness of God.
g.  God is faithful to the believer in the angelic conflict.  2 Thes 3:3, “But the Lord keeps on being faithful; He will support and guard you from the evil one.”
(1)  There are many ways in which we are protected of which we are not even aware.  There are many dangers around us as believers due to invisible demons.  We cannot be demon possessed but demon influence comes from false doctrine entering our soul.
(2)  Nevertheless, the Lord keeps on being faithful, and He supports and guards both the winner and loser from Satan.
h.  God’s faithfulness is noted in His provision of escrow blessings.  Heb 10:23, “Let us keep holding fast to the profession of our confidence without wavering, for He who promised us is faithful.”
(1)  Billions of years ago, God the Father had you personally in mind and deposited into escrow for you blessings for time and blessings for eternity.  Our Lord Jesus Christ distributes these blessings in both time and eternity to mature believers.
(2)  Our escrow blessings are irrevocable.  They will either remain in escrow forever or they will be distributed to you at the point when you reach spiritual maturity and at the Judgment Seat of Christ.
i.  God’s faithfulness in suffering is taught in 1 Pet 4:19, “Therefore, let those also who suffer according to the will of God [suffering for blessing in spiritual adulthood] entrust their souls to a faithful Creator [Lord Jesus Christ] in doing what is right [in handling the problem].”
j.  The faithfulness of Jesus Christ is emphasized at the Second Advent in Rev 19:11, “And I saw heaven open, and behold a white horse, and He who is mounted on it is called ‘Faithful and True,’ and in righteousness He judges and makes war.”
4.  These verses on the faithfulness of God are a reminder to you that the issue is not whether you are a winner or a loser but whether or not you are a believer.  If you are, God is always faithful to you, no matter what your condition.  He cannot be faithless; it is contrary to His essence.

N.  The Happiness of God.
1.  Definition of God’s Happiness.
a.  God is perfect; therefore, His essence is composed of perfect attributes.  Perfect God can only possess perfect attributes; e.g., perfect righteousness, perfect justice, perfect wisdom, perfect sovereignty, absolute truth.
b.  Therefore, perfect God can only possess perfect happiness.
(1)  God is eternal; His happiness is eternal.
(2)  God is immutable; His happiness is unchangeable.  There is nothing that can make God unhappy.  Satan’s fall did not make God unhappy.  The entire prehistoric angelic conflict did not make God unhappy.  The original sin of Adam and the woman did not make God unhappy.  The resultant historical conflict has not made God unhappy.  No creature has the power to change the happiness of God.
(3)  God is perfect, immutable, eternal virtue, composed of His justice and righteousness.  Since God is perfect justice, His happiness is always related to being fair.  Since God is perfect righteousness, His happiness is always related to perfect virtue and integrity.
(a)  The principle is that there can never be true happiness without true virtue or integrity.  True happiness is always related to virtue.  Happiness and virtue can never be separated.  Mankind, generally, does not know how to produce virtue and integrity.  Man can produce morality without virtue or integrity.
(b)  There are three categories of happiness in the human race.
(i)  Minus H is temporary stimulation or pleasure.
(ii)  Neutral H is derived from observing establishment principles.  Ignorance of the laws of divine establishment precludes understanding anything that is truly great.
(iii)  Plus H or sharing the happiness of God is one of the ultimate experiences of the Christian way of life.
(4)  Since God is perfect integrity or holiness, His happiness is never built on the unhappiness of someone else.
(5)  God is omnipotent.  Therefore, God has the power and the ability to possess perfect happiness without any form of distortion.  This means that God is fair with every member of the human race.  God’s happiness does not depend on the use of God’s power.
(6)  God is love.  His happiness is expressed in three categories of virtue-love.
(a)  Perfect personal love for the other persons in the Godhead and for all believers, since believers possess the perfect righteousness of God through imputation at salvation.
(b)  Perfect divine self-esteem comes from God loving His own perfect righteousness and never feeling threatened.  Therefore, He has the perfect confidence that accompanies perfect happiness.
(c)  Perfect impersonal love for all mankind resulted in the efficacious salvation work of our Lord on the Cross.
(7)  God is omniscient.  Therefore, His infinite and eternal genius makes Him perfectly happy.  Furthermore, God in His omniscience has found a way and designed a plan to provide happiness for the human race–the protocol plan of God with its problem solving device of +H or sharing the happiness of God.
2.  Plus H is capacity for happiness.
a.  Plus H is more than sharing the happiness of God; as a problem solving device for the believer, it is capacity for happiness.  No one can ever exceed their capacity in anything.  The problem with morality is that it has no capacity; virtue has capacity.  Happiness is never happiness unless there is capacity for happiness.  You can never exceed your capacity for happiness no matter how good you are.
(1)  Success is not happiness unless there is capacity for success.  Our success as believers must be related to Bible doctrine circulating in the stream of consciousness through the filling of the Holy Spirit.
(2)  Marriage, social life, and spiritual life are not happiness unless there is capacity for these things from Bible doctrine.
(3)  Blessing does not translate into happiness unless there is capacity for blessing from Bible doctrine resident in the soul.
(4)  Maximum misery and lack of capacity for life comes to anyone who converts the outside pressure of adversity into the inside pressure of stress in the soul.  Stress in the soul results in sin nature control, fragmentation, and reversionism.  No one can prevent the conversion of the outside pressure of adversity into the inside pressure of stress in the soul without help from plus H.
b.  True capacity has to be measured.  One of the areas for measurement is thankfulness.  Thankfulness is a measure of your capacity for happiness.  Thanksgiving or appreciation of Bible doctrine resident in the soul’s stream of consciousness is the index to your capacity.  Capacity comes from one thing and one thing only–Bible doctrine.  Thanksgiving or capacity for appreciation from Bible doctrine must come from the seven compartments of your stream of consciousness, where Bible doctrine must reside.
(1)  Eph 5:20, “Always be thankful with reference to all things to God, even the Father, through the person of our Lord Jesus Christ.”
(2)  2 Cor 9:15, “Thanks be to God for His indescribable gift [Jesus Christ].”
(3)  1 Thes 5:18, “In everything give thanks, for this is God’s will for you in Christ Jesus.”  You cannot give thanks in everything without capacity from the stream of consciousness in your soul.
(a)  You cannot possibly truly give thanks to God in adversity if you have converted the outside pressure of adversity into the inside pressure of stress in the soul.  Believers with stress in the soul have no capacity for thanksgiving, for life, for love, or for happiness.  This is why people can change in a day.
(b)  Anything that is God’s requires Bible doctrine circulating in your right lobe and the filling of the Holy Spirit.
(4)  1 Thes 5:16, “Keep on rejoicing at all times.”  You cannot use +H or function under +H without Bible doctrine.  You develop +H in your soul through doctrine and you maintain +H in the soul through doctrine.  Generally, the believer begins to use +H at the point of spiritual self-esteem, but maximum effectiveness comes with spiritual maturity.  We are commanded to be happy at all times, even in adversity.  This concept is reinforced by Jam 1:2, “Think it all perfect happiness, my brethren, when you encounter various adversities.”  This is the believer using God’s happiness to prevent adversity from becoming stress in the soul.
3.  Principles of Happiness.
a.  Other people can make you happy temporarily.  They can also attempt to make you totally miserable.  This is not so with God.  God’s provision of +H is His grace provision for a true and sustaining happiness in this life.
b.  Plus H is a divine monopoly which is developed in the believer through consistent cognition and application of doctrine.  There are five ways in which you can recognize +H.
(1)  Tranquility of soul.  The issue is not the stimulation of the body; the issue is the soul.
(2)  Contentment of soul.  Contentment is facing pressure and keeping it outside.
(3)  Capacity for life.  Capacity is what you are inside, not the facade you present to others.
(4)  The stimulation and enthusiasm factor.  This may be classified as the invigoration of happiness.
(5)  A fantastic problem solving device to prevent the outside pressures of adversity being converted into the inside pressures of stress in the soul.
c.  Since God is perfect and eternal happiness, His happiness is related to His virtue, His integrity, His holiness.  Therefore, +H cannot be separated from virtue and integrity.  This means that H is never constructed on the unhappiness of someone else.
(1)  Too often human beings try to build their happiness on someone else’s unhappiness by making other people miserable or unhappy.
(2)  The supreme court of heaven will deal with people who do this.
d.  God’s happiness is based on who and what God is, never circumstances or who and what people are.
e.  As a part of His grace policy to the believer, God has found a way to share His happiness with us.  This is a happiness which is never dependent on others or on circumstances.  It is a happiness which is thinking the mind of Christ–transferring the mind of Christ from the page of the Word of God to the seven compartments of the stream of consciousness of your soul’s right lobe.
f.  Therefore, the protocol plan of God for the Church Age includes +H as a problem solving device.  The believer who attains +H not only possesses a problem solving device but attains the ultimate in human happiness.
(1)  Ps 16:11, “You will make known to me the path of life.  In Your presence is fullness of happiness; at Your right hand are pleasures forevermore.”  Those pleasures far outstrip the pleasures of life.
(2)  Ps 43:4, “Then I will go to the altar of God, to God who is the happiness of my happiness.”
(3)  Prov 3:13, “Happiness belongs to the person who finds wisdom [metabolized doctrine in your stream of consciousness], even the person who gains understanding of doctrine [perception, metabolization, and application of Bible doctrine].”
(4)  Ps 31:7, “I will rejoice and be happy in Your grace.”
(5)  Jn 15:11, “I have taught you these things in order that My happiness may be in you, and your happiness may be fulfilled.”  It was through the teaching of doctrine that our Lord gave His happiness to the disciples.
(6)  1 Jn 1:4, “In fact, we write these things so that our happiness might be completed.”
(7)  1 Thes 1:6, “You also have become imitators of us and of the Lord, having received the word in much adversity with the happiness in the Holy Spirit.”
(8)  Phil 4:11, “Not that I speak with reference to need; for I have learned to be content in whatever circumstances I am.”
(9)  1 Tim 6:6-8, “But godliness [spiritual skills] is a means of great profit, when accompanied by contentment.  For we brought nothing into this world, and it is obvious that we can take nothing out of it.  However, if we have food and shelter, with these we shall be content.”
(10)  Ps 146:5, “Happiness belongs to those whose confidence is in the Lord.”
(11)  Ps 128:1, “How happy is everyone who is occupied with the Lord, who walks in His ways.”
(12)  Heb 13:5-6, “Let your lifestyle be free from love for money, and be content with what you have; for He Himself has said, ‘I will never leave you, nor will I ever forsake you,’ so that we speak with confidence, ‘The Lord is my helper, I will not be afraid of what man can do to me.’”
(13)  1 Pet 1:8, “Whom having not seen, you love, and though you do not see Him now, but believe, you greatly rejoice with joy inexpressible, having received glory [the execution of the protocol plan of God].”
g.  It is possible for you to have a happiness that far exceeds anything that anyone has ever understood or known about in this life.
h.  Plus H is found in two categories of the protocol plan:  in the life beyond gnosis and in the life beyond dreams (when you reach spiritual self-esteem).
i.  God has eternal and indestructible perfect divine happiness.  He has designed a plan whereby you can have and share in that happiness.