The Attributes of Jehovah Ascribed to Christ

Omnipresence and Invisibility

The omnipresence of God requires that He must be invisible. If God were visible He would, of necessity, take some shape or form; and in order to be omnipresent, His form or shape must fill all space, which, of course, would exclude any point of observation. Scripture makes it clear that you cannot see the Divine essence, or Person of God. "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen." (1st Tim. 1:17). When we come to deal with the humanity of Christ, "Who is the image of the invisible God, the firstborn of every creature" (Col. 1: 15), we shall see the Divine attributes manifest; but when we discuss the omnipresence of Christ, invisibility is understood; as omnipresence is not only impossible, but unscriptural without invisibility.

From the moment you had being, you have been in God's presence. In the home, workshop, farm, or whatever employment engages your time; not a moment, word, or act, but God witnesses. In your hours of sleep His wakeful eye is upon you; when you mingle with the crowd, pressed on every side, God is nearer to you than the one who brushed your sleeve in the street. Every thought that enters your mind, every emotion that stirs your soul, is known to God, although during many of the hours of the day we are totally unconscious of God's presence.

In Psalm 139: 2, we read: "Thou knowest my sitting down and mine uprising, thou understandest my thoughts afar off" (verse 4). "For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether." The Psalmist addressing God says: "Whither shall I go from thy Spirit? or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me. If I say surely the darkness shall cover me; even the night shall be light about me. Yea, darkness hideth not from Thee; but the night shineth as the day: the darkness and the light are both alike to Thee" (7-12).

The Apostle John writes: "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declaied Him" (John 1:18). The text declares that God is invisible and incomprehensible to all save the Son, Jesus Christ, Who is in the "bosom of the Father." While Christ preached by the lakeside of Galilee, or declared the will of God to the audience that gathered in the courtyard of the temple, at the same time He is in "the bosom of the Father," sharing in equality the attributes of the Father, and of the Holy Spirit, invisibility and incomprehensibility. The Lord Jesus Christ, when speaking to Nicodemus, said: "No man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in Heaven." (John 3:13).

Christ having proceeded from the "bosom of the Father," we must place particular emphasis upon the word "proceeded." The Son did not leave heaven, but proceeded from the "bosom of the Father," and spoke with Nicodemus on earth declaring Himself to be in heaven; thus claiming the attribute of omnipresence. He came from heaven by incarnation, and remains in heaven by His Divinity.

John Calvin, commenting on this verse, says: "The Son of God miraculously descended from heaven, yet in such a manner that He never left heaven; He chose to be miraculously born of the Virgin, to live on earth, and to be suspended from the Cross; and yet never ceased to fill the universe, in the same manner as from the beginning." (Calvin Institutes, Vol. 1, p. 455). In Matthew 18:20, Christ openly declares His omnipresence. "For when two or three are gathered together in My name, there am I in the midst of them." And the promise given in Matt. 28:20, embraces the whole world to the end of time. "Lo, I am with you alway, even unto the end of the world.''

Eternity

The Apostle John opens his gospel with these words: "In the beginning was the Word, and the Word was with God, and the Word was God." These opening words remind us of the opening words in the Book of Genesis. "In the beginning, God created the heaven and the earth." Moses had a starting-point, "In the beginning," but the Apostle John begins his gospel in a past eternity, before the beginnings of time, before God created the mechanism to measure time, before the blazing orb that lights the day was formed; for John goes on to say, "All things were made by Him; and without Him was not anything made that was made." The capacity of our minds is quite incapable of forming any conceptions that can follow eternity, save that which lies just over the border of time, and that is why John uses the words, "The same was in the beginning with God," to show the co-existence of Christ, God the Son, with God the Father.

We use the terms "eternity" and "everlasting" lightly, because we cannot form an adequate conception of the stupendousness of endlessness, either in a past or a future eternity; even the words we use misrepresent the ETERNAL PRESENT in which God dwells.

If you will meditate upon eternity for a while you will find that the magnitude of the thought overpowers the soul, it reaches out beyond the uttermost capacity of the mind, and the mind will shrink from that which it cannot understand. This is one reason why the terms "eternity" and "everlasting" are used so lightly, simply because we cannot comprehend them. If we have a stated beginning and a point of termination, the mind is capable of grappling with it, even if it were a myriad worlds slowly wasting in the vast oceans of space, and the countless millions of ages that it would take to waste such worlds would not diminish eternity. Therefore, the incomprehensibility of eternity, so far from justifying our unconcern, should increase the solemnity that the term itself conveys.

In the 90th Psalm, the Psalmist speaks of a thousand years as being like a watch in the night in the sight of God. Our days are measured by hours and minutes, thoughts and acts which leave on our mind memories of a day; but a "night watch" is for us as though it were not. We sleep through the "night watch" breathing, but unconscious of hours and minutes, living, but observing nothing; and with the dawning of the day the "night watch" is as nothing. So with God a thousand years, yea, ten thousand times ten thousands years are as nothing, a watch in the night.

With God there is but the streaming forth of omnipotent will. Time has no place in the boundless expanse of God's purpose, for time means limitation, but with God there are no limits; the unfolding of His purpose cannot be measured from a beginning, for God has no beginning, nor can it bring it any nearer an end, for there is no end. God is eternal.

"In the beginning was the Word." When time began, the Word (Christ) was there, because He is before time. We quote from Calvin's Institutes: "Since the very moment when God said, "Let there be light," the energy of the Word was immediately exerted; it must have existed long before. If any inquire how long, he will find it was without beginning. No certain period of time is defined when He Himself says, "Now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was" (John 18:5), nor is omitted by John: for before He descends to creation of the world, he says, "In the beginning was the Word, and the Word was with God." We therefore conclude that Christ was eternally begotten by God and dwelt with Him from everlasting. "His true essence, His eternity and Divinity are established.'' (Book 1, chapter 13, p. 116).

If we turn to Isaiah, chapter 9: 6, Christ is named as the Father of Eternity: "For unto us a child is born, unto us a son is given: and the government shall be upon His shoulders; and His name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace." The Rev. Albert Barnes, commenting on the name "Everlasting Father," says: "The term Father is not applied to the Messiah here with any reference to the distinction in the Divine nature; for the word Father is uniformly, in the Scriptures, applied to the first, not to the second person of the Trinity. But it is used in reference to duration as a Hebraism involving high poetic beauty. He is not merely represented as everlasting, but He is introduced, by a strong figure, as even the "Father of Eternity," as if everlasting duration owed itself to His eternity. He was its progenitor; He its author, its director. It was derived from His appointment, owes its parentage to Him. There could not be a more emphatic declaration of strict and proper eternity.

The Lord Jesus Christ, when speaking to the Jews, who claimed Abraham as their father, saying "Art Thou greater than our father Abraham?" (John 8:53). Christ replied that the Divine attribute of eternity belonged to Him. "Jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am" (V. 58). The first chapter of the Book of Revelation shows that all the Divine attributes belong to Christ; His eternity is expressed in the words "Alpha and Omega": "I am Alpha and Omega, the first and the last." Dr. David Clark writes in the preface of his work on Revelation, on the words "Alpha and Omega" as follows: "Christ was the beginning as creator. He is the ending as Judge. This is more than antedating all created beings and outliving them all, as the Arians afterwards taught. It is exalting Jesus Christ as Lord. As the first chapter of Genesis set God before and above all creation, so this first chapter is particularly employed in setting up Jesus Christ as omnipotent and Lord of all."

Paul in his letter to the Hebrews writes concerning Christ: "And Thou, Lord, in the beginning hast laid the foundations of the earth, and the heavens are the work of Thine hands" (Heb. i: 10; see also Col. 1:15, 16, 17; Rev. 1:11, 17, 18).

Omnipotence

The only means by which we can obtain some idea of Omnipotence is by removing all limitations as they exist in us, and, even then, our conception of omnipotence is totally inadequate; as we are bound within very definite limits. We can only think of omnipotence as unbounded by the limitations we know, and the most fertile imagination cannot increase our knowledge. We have already noticed that eternity staggers our mind with its magnitude, and omnipotence covers a range which our thoughts can only touch the fringe. Dr. C. Hodge writes: "With God, means are unnecessary. He wills, and it is done. He said, 'Let there he light; and there was light.' He, by a volition, created the heavens and the earth. At the volition of Christ, the winds ceased, and there was a great calm. By an act of the will, He healed the sick, opened the eyes of the blind, and raised the dead. This simple idea of the omnipotence of God, that He can do without effort, and by a volition whatever He wills, is the highest conceivable idea of power, and is that which is clearly presented in Scripture." (Systematic Theology, Vol. I, page 407.)

Christ claimed omnipotence in His last words to His disciples before His ascension. "All power is given unto Me in heaven and in earth." (Matt. 28:18.) Paul, writing to the Hebrews, ascribes omnipotence to Christ. "Upholding all things by the word of His power." (Heb. 1:3.) Christ also declared His omnipotence in having power to lay down His own life and to take it up again. "No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again." And, in exercising this power, He did so, in obedience to the Father's commandment. "I have power" (not only a commandment from God the Father, but a liberty of His own will and pleasure).

On the resurrection morn, it shall be the voice of Christ that shall call the dead from their graves. No means shall be used, but as in creation God said, "Let there be light, and there was light," so Christ, by the same omnipotence, shall say, "Let the dead come forth from their graves, and, by His supreme authority, the resurrected hosts: shall be absolved or condemned. "Marvel not at this; for the hour is coming in the which all that are in the graves shall hear His Voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5:28, 29.)

The creation cannot be separated from omnipotence. Paul, in his letter to the Colossians, Chapter 1:16, ascribes all creation to Christ: "For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by Him, and for Him. The apostle John declares that, "The world was made by Him." (John 1:10.) In Paul's letter to the Hebrews, he applies the words of Psalm 102:25, to the Lord Jesus Christ: "And Thou, Lord, in the beginning has laid the foundations of the earth; and the heavens are the work of Thy hands." (Heb. 1:10.) The Lord Jesus Christ, from the creation to His incarnation, was ever in the world, and still is, providing, preserving, and upholding all things by His omnipotence.

Omniscience

In the 147th Psalm, verse 5, the Psalmist writes: "Great is the Lord, and of great power; His understanding is infinite." God's omniscience is incomprehensible; we can no more measure the limitless oceans of space with a foot-rule, or tell the minutes and hours of eternity than we can understand or give an account of God's knowledge. Omnipotence is definitely linked with omniscience. God, speaking by the mouth of His prophet, said: "Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord. I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. How long shall this be in the heart of the prophets that; prophesy lies? Yea, they are prophets of the deceit of their own heart." (Jer. 23:25, 26.) Not any thing can be hid from God, not only does He hear the lies of the false prophets, but the deceit of their hearts is open and naked to Him; even the thought before it takes shape in the mind, God knoweth. David, when placing the responsibility upon his son to build the temple, said: "And thou, Solomon, my son, know thou the God of thy father, and serve Him with a perfect heart and with willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thought. (1st Chron. 28:9.)

The omniscience of the Lord Jesus Christ furnished Him with a perfect knowledge of Nathanael before He spoke with him. Nathanael was a lover of truth and free from hypocrisy. The thoughts that arose in the mind of Nathanael while he meditated under the fig tree were known to the ONE that he could not see, but was yet closer to him than the fig-tree under which he sheltered from the sun. Omnipotence, omnipresence, and invisibility cannot be separated, and where one is made manifest, the other attributes are in evidence. "Jesus saw Nathanael coming unto Him, and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto Him, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee." (John 1:47, 48.) Stephen Charnock says: "Nothing is more present than God, yet nothing more hid; He is light, and yet obscurity,: His perfections are visible, yet unsearchable. (Works, Vol. 1, page 447.)

The apostle Peter ascribes omniscience to Christ. During the appearance of Christ, after His resurrection, to His disciples. The Lord addresses Peter, saying: "Simon, son of Jonas, lovest thou me?" .... "Peter answered, 'Lord, Thou knowest all things; Thou knowest that I love Thee. (John 21:17.)

The omniscience of Christ was undoubtedly a great comfort to Peter. The expression of his love for the Master could be confirmed by Christ's omniscience. We are also reminded of David's prayer, "Search me, O God, and try my heart; try me, and know my thoughts. (Psalm 139:23.)

The Son of God

By revelation the Apostle Peter perceived the Deity of the Lord Jesus Christ, saying: "Thou art the Christ, the Son of the living God." Nathanael addresses Christ in a similar manner, "Rabbi, Thou art the Son of God; Thou art the King of Israel." (John 1:49.)

In Holy Scripture, we have recorded three remarkable appearances of Satan before God. Job 1:6; Job 2:1, 2; Luke 10:18. In the conversation recorded in Job, Chapters 1 and 2, Satan acknowledges God's omnipresence. Speaking of Job, Satan said: "Hast Thou not made a hedge about him, about his house, and about all that he hath on every side?" (Job 1:10.) The omnipresence of God had frustrated Satan, who declared that he was going "to and fro in the earth," "and up and down in it." The object of Satan's wanderings was "seeking whom he may devour. (1st Peter 5:8.) In Chapter 2:5, the omniscience of God is revealed: "Hast thou considered My servant, Job; there is none like him on the earth?" In verse 5, Satan acknowledges the omnipotence of God. "Put forth thine hand now and touch His bone and His flesh, and he will curse thee to thy face."

God gives permission to Satan to afflict Job, but that power given to Satan is limited; "but save his life." We do not look for truth from the father of lies, but when it serves Satan's purposes, or when commanded of God, truth must be told. In Scripture, we have an example of truth being spoken by Satan to serve a wicked end, and truth expressed under compulsion. If we turn to the temptation of Christ as recorded in Luke, chapter 4, Satan declares the attributes of Deity belong to the Son of God, for, in tempting Christ, Satan said: "If thou be the Son of God, command this stone that it be made bread." In Matthew 8:28, we read of two men possessed with devils "coming out of the tombs, exceeding fierce, so that no man might pass that way. The devils were compelled by fear to ascribe the attributes of Deity to Christ. Verse 29, "And behold, they cried out, saying, What have we to do with Thee, Jesus, thou Son of God? Art Thou come to torment us before the time?"

The Apostle Paul, in opening his letter to the Romans, speaks of the Gospel of God. "Which He had promised afore by His prophets in the Scriptures, concerning His Son, Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power; according to the Spirit of holiness by the resurrection from the dead. (Rom. 1:2, 3, 4.)

We read in the 2nd Chapter of the Gospel according to St. John that Lazarus of Bethany was sick; in fact, he is on his death bed; and shortly will be wrapped in grave clothes, and be carried to the tomb. The information concerning his illness was conveyed to Christ. "When Jesus heard that, He said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. (John 2:4.) In the above text, Christ declares Himself to be equal with the Father in power and glory; in that, the glorifying of the Son of God is also the glorifying of God, the Father. "He that honoureth not the Son, honoureth not the Father which hath sent Him. (John 5:23.)

The Son of God, condescending to come into the world as the Messiah, did not detract or diminish the glory of His Deity. He remains God, and must be equally honoured with the Father; Christ plainly said: "He that hath seen Me hath seen the Father." (John 10:30.) "I and My Father are one. (John 14:9.)

Without further comment on the title of the Saviour, "Son of God," we draw your attention to the following texts, all of which refer to Christ as the "Son of God.

Texts with Reference to the Title, SON of God

Matthew: 4:3, 6; 8:29; 14:33; 27:41, 43, 54.
Mark 3:2; 15, 39.
Luke 1:35; 3:38; 4:3, 9, 41; 8:28; 22:70.
John 1:34, 49; 3:18; 5:25; 9:35; 10:36; 11: 4; 19:7.
Acts 7:37; 9:20.
Romans 1:4.
2nd Corinthians 1:19.
Galatians 2:20.
Ephesians 4:13.
Hebrews 6:6; 7:3; 10:29.
1st John 3:8; 4:15; 5:5, 10, 12, 13.
Revelation 2:18.

The title, "Son of God," is used 40 times in the New Testament.
The title, "Lord-Jehovah-Kurios" of Christ, is used 368 times in the New Testament.
The title, "Lord Jesus Christ," is used 83 times, and the title, "Lord Jesus," is used 33 times.
Jesus, Son of the Most High God. Mark 5:7; Luke 8: 28.
Christ, the Son of the Blessed. Mark 14:61.
Only begotten. Heb.11: 17; John 1:14; 3:16; 1st John 4:9.
"Christ came, who is over all God blessed for ever." Rom.9:5.

"And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, and preached unto the Gentiles, believed on in the world, received up into glory." 1st Timothy 3:16.