PERSONALITY OF GOD - 5

PROBLEMS ASSOCIATED WITH AREA OF SPIRIT

There are some inherent problems associated with the doctrine of God centering in the area of spirit. It is inevitable that these would present themselves to the finite mind. But even the most serious among them admit of solution.

1.     If spirit falls outside the realm of sense perception, that is, if spirit cannot be seen, felt, or examined by the senses, by what means can spirit be known? Is there any evidence which will guarantee the existence of spirit? The answer to this is simple. Spirit may be known by its effects, just as electricity. To Nicodemus, Christ made a statement of fact. "The spirit breathes on whom He wills, and you hear His voice, but you do not know from whence He comes or where He goes: in this manner is every one that is born of the Spirit" (John 3:8). Men may hear His voice in their own spirits, and men experience new life in re­generation.

2.     Since God is invisible, how can such texts as Exod. 24:10-11 and Isaiah 6:1-5 be explained? In these texts it is declared that they saw God. The answer seems to be clear when the immediate and larger contexts are taken in­to consideration. Invisible spirit may manifest itself in visible form. As for instance, the Holy Spirit was seen descending in form like a dove (John 1:10). Moses saw a burning bush and out of the midst of the fire, God spoke. But he saw no similitude (Exod. 3:2-6 with Deut. 4:12). Isaiah saw the Lord like Daniel (Dan. 7:9-13 and Ezek. 1:1). There were manifestations of the glory of the Lord, but there was no actual seeing of the invisible person (Exod. 33:20). God had His goodness to pass before Moses, but all Moses saw was His glory or back parts (Exod. 33:21-23).

3.       Another strange circumstance develops when God, Who is spirit and without parts, is so often referred to in the Bible as possessing parts such as eyes, arms, hands, and feet. The explanation resides in the fact that God is en­deavoring to make an intelligible revelation to people who are incapable of com­prehending spirit. This method of expression is called anthropomorphism. It describes God in terms that are intelligible to men. God is said to have arms and hands, and thus is able to do things. "The eternal God is thy refuge, and underneath are the everlasting arms" (Deut. 33:27). "My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand" (John 10:29). "Who hath believed our report? And to whom is the arm of the Lord revealed?" (Isa. 53:1). So God is said to have eyes, ears, nostrils, and a face. This is not intended to suggest that God has such members or bodily parts, but that He is able to perform such functions as are indicated by these parts. "He that planted the ear, shall he not hear? He that formed the eye, shall he not see?" (Psa. 94:9).

4.     A final and conclusive argument to explain this method of referring to God is to be found in the incarnation. When God revealed Himself completely and finally, He did not resort to profound, abstract, philosophic terms, but He did so in human form. God was manifest in the flesh (1 Tim. 3:16). For "the word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth...no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath de­clared him" (John 1:14, 18). The temporary manifestations in human form pre­figured the final tabernacle of the Son of God in human flesh.