Introduction to God (Theology Proper)

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The Existence and Knowability of God

Theology Proper, the study of the nature, attributes, and works of God, begins with the presupposition that God exists. Scripture does not seek to prove God’s existence but declares it from the outset with unwavering authority: “In the beginning God created the heaven and the earth” (Genesis 1:1). This foundational statement establishes not only God’s existence but His eternal preexistence and His role as Creator of all things. The Bible affirms that belief in God is both natural and rational, and that rejection of His existence results from moral suppression, not intellectual deficiency. Psalm 14:1 declares, “The fool hath said in his heart, There is no God.” Romans 1:19–20 explains that what may be known of God is manifest through creation itself, for “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made.”

God has revealed Himself through general and special revelation. General revelation refers to God’s self-disclosure in nature, conscience, and providence, accessible to all humanity and leaving them without excuse (Romans 1:20; Psalm 19:1–4). However, general revelation is insufficient for salvation. Special revelation is found exclusively in the inspired Scriptures, where God has made Himself known through His words, covenants, commandments, and ultimately through His Son, Jesus Christ (Hebrews 1:1–2). The knowability of God does not imply full comprehension but true knowledge within the limits He has disclosed. Deuteronomy 29:29 states, “The secret things belong unto Jehovah our God: but those things which are revealed belong unto us and to our children for ever.” God is knowable because He has chosen to reveal Himself, but His essence remains infinitely beyond human discovery apart from His revelation (Job 11:7; Isaiah 55:8–9).

The Names of God

The names of God in Scripture are not mere labels but profound revelations of His character and attributes. The most significant of these is the Tetragrammaton, JHVH (commonly rendered Jehovah), which appears over 6,800 times in the Old Testament. This name is first revealed to Moses in Exodus 3:14–15, where God declares, “I am that I am… Jehovah God of your fathers.” The name Jehovah denotes God’s self-existence, immutability, and eternal presence. It signifies that He is the uncaused cause, dependent upon none, and the source of all being (Psalm 90:2; Revelation 1:8).

Other names further unveil aspects of God’s nature: Elohim (Genesis 1:1) emphasizes His power and majesty as Creator; El Elyon (“Most High God,” Genesis 14:18–20) speaks of His sovereignty; El Shaddai (“God Almighty,” Genesis 17:1) reveals His sufficiency and might; Adonai (“Lord,” Psalm 8:1) conveys His rulership and authority; Jehovah-Jireh (“Jehovah will provide,” Genesis 22:14) affirms His provision; Jehovah-Ropheka (“Jehovah that healeth thee,” Exodus 15:26) reflects His healing nature; Jehovah-Tsidkenu (“Jehovah our righteousness,” Jeremiah 23:6) reveals His moral perfection and provision of righteousness. These names are not interchangeable titles but purposeful revelations suited to different contexts in redemptive history.

The Nature and Essence of God

God is spirit (John 4:24), meaning He is not composed of physical matter but exists immaterially, beyond human limitation or form. He is invisible (1 Timothy 1:17), incorporeal (Luke 24:39), and omnipresent (Psalm 139:7–10). The essence of God is indivisible and simple, meaning He is not composed of parts or subject to division. His attributes are not compartmentalized aspects but essential properties of His unified being.

God is one in essence (Deuteronomy 6:4: “Hear, O Israel: Jehovah our God is one Jehovah”), yet this unity is not to be confused with singularity of person. The full biblical teaching affirms that the one true God exists eternally in three Persons: Father, Son, and Holy Spirit (Matthew 28:19). This triunity is not a contradiction, for God is one in essence and three in personhood. The Father is God (John 6:27), the Son is God (John 1:1–3, 14; Titus 2:13), and the Holy Spirit is God (Acts 5:3–4), yet they are not three gods but one God.

God’s nature is also eternal (Psalm 90:2), immutable (Malachi 3:6), and self-sufficient (Acts 17:24–25). He depends on nothing outside Himself, existing necessarily and eternally. His essence does not change, and He is not affected by time, space, or circumstance. This constancy is the foundation of His faithfulness (Lamentations 3:22–23; Hebrews 13:8).

The Attributes of God

The attributes of God are those perfections that belong intrinsically and eternally to His nature. They are traditionally distinguished as incommunicable (attributes that God does not share with His creatures) and communicable (those which are reflected in man to a limited degree, due to man being created in God’s image).

Incommunicable Attributes:

Aseity (Self-existence) – God exists independently of all else (Exodus 3:14; John 5:26).
Immutability – God does not change in His being or purposes (Malachi 3:6; James 1:17).
Eternity – God is without beginning or end (Psalm 90:2; Revelation 1:8).
Omnipresence – God is present everywhere in His being (Jeremiah 23:23–24; Psalm 139:7–10).
Omnipotence – God is all-powerful, able to accomplish all His will (Genesis 18:14; Job 42:2).
Omniscience – God knows all things, past, present, and future, including all contingencies (1 Samuel 2:3; Hebrews 4:13).
Simplicity – God is not made up of parts but is wholly and perfectly unified in His nature.

Communicable Attributes:

Holiness – God is morally perfect and separate from sin (Leviticus 11:44; Isaiah 6:3).
Righteousness – God always acts in conformity to His moral law (Psalm 119:137; Romans 3:25–26).
Justice – God upholds the moral order and punishes iniquity (Deuteronomy 32:4; Romans 2:6).
Truthfulness – God is the source and standard of all truth (Numbers 23:19; John 17:17).
Faithfulness – God keeps His promises and is always trustworthy (Lamentations 3:23; 2 Timothy 2:13).
Love – God seeks the highest good for His creation (1 John 4:8–10; Romans 5:8).
Mercy and Grace – God shows compassion to the undeserving (Exodus 34:6–7; Ephesians 2:4–5).

These attributes are not separate aspects of God but are fully integrated in His unified being. God is not partly love and partly justice—He is wholly and simultaneously all that He is. This theological coherence is vital to understanding and worshiping God rightly (John 4:24).

The Works of God: Creation and Providence

One of the clearest demonstrations of God’s power and sovereignty is found in His works, particularly His acts of creation and providence. Genesis 1:1–2:3 outlines the literal six-day creation of the heavens, the earth, and all that is in them. The account presents a chronological, historical narrative, with the repeated phrase “and the evening and the morning were the [nth] day” affirming a literal 24-hour cycle. Exodus 20:11 reinforces this literal understanding: “For in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day.”

God created all things ex nihilo (out of nothing), by the power of His Word. Psalm 33:6 states, “By the word of Jehovah were the heavens made; and all the host of them by the breath of his mouth.” This act of creation reflects His omnipotence, wisdom, and purpose. Colossians 1:16 affirms that all things were created “by him, and for him,” indicating both the agent and the goal of creation—namely, God’s own glory.

Providence refers to God’s continuous involvement in His creation, whereby He sustains, governs, and directs all things to their appointed ends. Hebrews 1:3 says that Christ is “upholding all things by the word of his power,” and Acts 17:28 declares, “For in him we live, and move, and have our being.” God is not distant or detached; He is intimately involved in the unfolding of history and the details of life (Proverbs 16:9; Psalm 103:19). He controls the weather (Job 37:6–13), the rise and fall of nations (Daniel 2:21), and even the lifespan of individuals (Psalm 139:16).

Importantly, God’s providence does not negate human responsibility. While God foreknows all events and sovereignly governs history, He does so without violating the free will of moral agents. God permits evil, but He never authors it (James 1:13). His permission is not passive but purposeful, allowing the existence of sin and suffering within the bounds of His overarching plan (Genesis 50:20; Romans 8:28). Yet God never tempts nor tests with evil, and all human disobedience remains the responsibility of the creature, not the Creator (Ezekiel 18:20).

The Sovereignty of God

The sovereignty of God refers to His absolute right and power to do all according to His own will and good pleasure. He is the supreme ruler over all creation, executing His plans without hindrance or resistance. Psalm 115:3 proclaims, “But our God is in the heavens: he hath done whatsoever he hath pleased.” Likewise, Isaiah 46:10 declares, “My counsel shall stand, and I will do all my pleasure.”

God’s sovereignty encompasses all realms: natural (Psalm 104), political (Daniel 2:21), moral (Proverbs 21:1), and redemptive (Romans 9:15–18). He chooses the times and boundaries of nations (Acts 17:26), and His hand rules over kings and commoners alike (Proverbs 16:1–4). Nothing occurs outside of His sovereign will. However, this sovereignty must be understood in harmony with His other attributes. He is not arbitrary or tyrannical, but perfectly just and wise (Deuteronomy 32:4). His rule is marked by righteousness and compassion, never capriciousness or cruelty.

The theological reality of divine sovereignty is essential for worship, confidence in prayer, and enduring faith. It assures the believer that nothing escapes God’s notice or occurs by accident. It also guarantees the fulfillment of all His promises, for what He decrees shall come to pass without fail (Numbers 23:19; Isaiah 14:24).

The Holiness and Justice of God

Among all the attributes of God, His holiness is uniquely emphasized in Scripture. He is called “Holy, holy, holy” (Isaiah 6:3; Revelation 4:8), a threefold repetition denoting superlative and absolute perfection. To say that God is holy means He is separate from all sin, impurity, and corruption. 1 John 1:5 states, “God is light, and in him is no darkness at all.” His moral purity sets the standard for His creation, particularly for those called to be His people (Leviticus 11:44; 1 Peter 1:15–16).

Holiness is inseparable from justice. God’s justice is the outworking of His holiness in the governance of moral order. He renders to each according to his deeds, rewarding righteousness and punishing sin (Romans 2:6–8). God’s justice is impartial (Acts 10:34–35) and perfect (Deuteronomy 32:4). His judgments are never excessive or deficient; they are always exactly what is deserved.

The justice of God is particularly evident in His wrath against sin and His provision of atonement through Christ. Romans 3:25–26 explains that God set forth Christ as a propitiation, “to declare his righteousness… that he might be just, and the justifier of him which believeth in Jesus.” God did not ignore sin but judged it fully in the substitutionary death of His Son, thereby upholding justice while providing mercy.

The Love and Grace of God

While God is holy and just, He is also characterized by love and grace. His love is not sentimental or emotional but a determined act of the will to seek the good of others, particularly the undeserving. 1 John 4:8 states, “God is love,” a declaration of His nature. This love was supremely demonstrated at the cross: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8).

Grace is the unmerited favor of God extended to sinners, offering them salvation and the means to live righteously. Ephesians 2:8–9 declares, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” Grace is not a license to sin but a power for transformation (Titus 2:11–12). God’s grace does not override justice but operates through the satisfaction of justice by Christ’s atonement.

Mercy is closely related to grace and denotes God’s compassion on those in distress. It is often expressed in forgiveness, healing, and deliverance. Psalm 103:10 says, “He hath not dealt with us after our sins; nor rewarded us according to our iniquities.” These aspects of God’s character invite sinners to repentance and believers to continual trust and obedience (Hebrews 4:16).

The Glory of God

The glory of God is the sum of all His attributes and perfections, manifest in His works and revelation. It is His intrinsic worth made visible. Isaiah 42:8 declares, “I am Jehovah: that is my name: and my glory will I not give to another.” The ultimate purpose of all creation and redemption is to glorify God (Romans 11:36; Revelation 4:11).

The believer’s life must be lived for the glory of God, not for self or man’s approval. 1 Corinthians 10:31 commands, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” Worship, obedience, evangelism, and sanctification are all responses to the revelation of God’s glory. As God is glorified in His attributes and acts, so must His people glorify Him in faithfulness and reverence.

God’s glory was uniquely manifested in the person of Jesus Christ, “the brightness of his glory, and the express image of his person” (Hebrews 1:3). To know God, one must know Christ, for in Him all the fullness of the Godhead dwells bodily (Colossians 2:9). Theology Proper culminates in the worship and adoration of the one true God, who is infinite in holiness, perfect in justice, boundless in love, and sovereign in power.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).