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Tyndale Open Bible Dictionary

GOD, Being and Attributes of

Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.

According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.

How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).

By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, rsv). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).

Preview

• The Attributes of God

• Incommunicable Attributes

• Communicable Attributes

The Attributes of God

The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.

Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.

This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The incommunicable attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The communicable attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.

Incommunicable Attributes

Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.

God’s incomprehensibility is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).

God’s unity is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).

God’s spirituality indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).

God’s independence or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “I Am” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.

God’s immutability or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (rsv). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, niv; cf. Nm 23:19). “For I the Lord do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).

God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.

God’s eternity indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.

God’s immensity and omnipresence express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).

Communicable Attributes

Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.

Intellectual Attributes

God’s knowledge indicates that in a unique way God knows himself and all things possible and actual. Omniscience means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O Lord, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).

God’s wisdom indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The Lord by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.

God’s veracity expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.

Moral Attributes

The most comprehensive description of God’s moral character is his goodness. God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).

God’s love is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).

God’s love shown to undeserving sinners is called grace (Eph 1:6-8; 2:7-9; Ti 3:4). Mercy is God’s love (sometimes his goodness) shown to those in misery and distress. God is longsuffering or patient in his love; he gives time for repentance.

God’s holiness depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.

Volitional Attributes

God’s sovereignty indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, rsv). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).

God’s sovereign power means that he is without bounds or limit in ability; he is omnipotent or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, rsv).

God’s Glory

All the attributes of God are summarized in Scripture’s references to the glory of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.