Attributes of God in Christianity

The aseity of God means "God is so independent that he does not need us."[8] It is based on Acts 17:25, where it says that God "is not served by human hands, as if he needed anything" (NIV). This is often related to God's self-existence and his self-sufficiency.

The eternity of God concerns his existence beyond time. Drawing on verses such as Psalm 90:2, which say "Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God." Wayne Grudem states that, "God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time."[9] The expression "Alpha and Omega" also used as title of God in Book of Revelation. God's eternity may be seen as an aspect of his infinity, discussed below.

The goodness of God means that "God is the final standard of good, and all that God is and does is worthy of approval."[10] Romans 11:22 in the King James Version says "Behold therefore the goodness and severity of God". Many theologians consider the goodness of God as an overarching attribute - Louis Berkhof, for example, sees it as including kindness, love, grace, mercy and longsuffering.[11] The idea that God is "all good" is called his omnibenevolence.

Critics of Christian conceptions of God as all-good, all-knowing, and all-powerful cite the presence of evil in the world as evidence that it is impossible for all three attributes to be true; this contradiction is known as the problem of evil. The Evil God Challenge is a thought experiment that explores whether the hypothesis that God might be evil has symmetrical consequences to a good God, and whether it is more likely that God is good, evil, or non-existent.

The graciousness of God is a key tenet of Christianity. In Exodus 34:5-6, it is part of the Name of God, "Yahweh, Yahweh, the compassionate and gracious God". The descriptive of God in this text is, in Jewish tradition, called the "Thirteen Attributes of Mercy".[12]

The word "gracious" is not used often in the New Testament to describe God, although the noun "grace" is used more than 100 times. 1 Peter 2:2-3 in the King James Version says "the Lord is gracious", but the New International Version has "the Lord is good".

The holiness of God is that he is separate from sin and incorruptible. Noting the refrain of "Holy, holy, holy" in Isaiah 6:3 and Revelation 4:8, R. C. Sproul points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible says God is love "[13]

The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism. According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation".[14] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being".[14]

Immutability means God cannot change. James 1:17 refers to the "Father of the heavenly lights, who does not change like shifting shadows" (NIV). Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God’s people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same."[15] Millard Erickson calls this attribute God's constancy.

The immutability of God is being increasingly criticized by advocates of open theism,[16] which argues that God is open to influence through the prayers, decisions, and actions of people. Prominent adherents of open theism include Clark Pinnock, John E. Sanders and Gregory Boyd.

The doctrine of the impassibility of God is a controversial one.[17] It is usually defined as the inability of God to suffer, while recognising that Jesus, who is believed to be God, suffered in his human nature. The Westminster Confession of Faith says that God is "without body, parts, or passions". Although most Christians historically (Athanasius, Augustine, Aquinas, and Calvin being examples) take this to mean that God is "without emotions whether of sorrow, pain or grief", some people interpret this as meaning that God is free from all attitudes "which reflect instability or lack of control."[18] Robert Reymond says that "it should be understood to mean that God has no bodily passions such as hunger or the human drive for sexual fulfillment."[19]

D. A. Carson argues that "although Aristotle may exercise more than a little scarcely recognized influence upon those who uphold impassibility, at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures."[20] In this way, impassibility is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so "it is because he chooses to suffer".[21]

DA Carson, however, does not represent the historic use of the doctrine which affirms that God does not have emotions given that he is immutable and is incapable of change.

Hebrews 4:15 "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin." ESV

The impeccability of God is closely related to his holiness. It means that God is unable to sin, which is a stronger statement than merely saying that God does not sin.[22]Hebrews 6:18 says that "it is impossible for God to lie". Robert Morey argues that God does not have the "absolute freedom" found in Greek philosophy. Whereas "the Greeks assumed the gods were 'free' to become demons if they so chose," the God of the Bible "is 'free' to act only in conformity to His nature."[23]

The incomprehensibility of God means that he is not able to be fully known. Isaiah 40:28 says "his understanding no one can fathom". Louis Berkhof states that "the consensus of opinion" through most of church history has been that God is the "Incomprehensible One". Berkhof, however, argues that, "in so far as God reveals Himself in His attributes, we also have some knowledge of His Divine Being, though even so our knowledge is subject to human limitations."[24]

Jeremiah 9:23-24 "Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” ESV

1 John 4:6-7 "We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error. Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God."

Jeremiah 31:33-34 "But this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”

Psalm 46:10 "“Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!”"

Daniel 11:32 "He shall seduce with flattery those who violate the covenant, but the people who know their God shall stand firm and take action."

The incorporeality or spirituality of God refers to him being a Spirit. This is derived from Jesus' statement in John 4:24, "God is Spirit." Robert Reymond suggests that it is the fact of his spiritual essence that underlies the second commandment, which prohibits every attempt to fashion an image of him."[25]

However, Exodus 24:9-11 says: "9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up 10 and saw the God of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky. 11 But God did not raise his hand against these leaders of the Israelites; they saw God, and they ate and drank."

Jesus also has a physical body, as per 2 John 1:7: "I say this because many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist."

The infinity of God includes both his eternity and his immensity. Isaiah 40:28 says that "Yahweh is the everlasting God," while Solomon acknowledges in 1 Kings 8:27 that "the heavens, even the highest heaven, cannot contain you". Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite.

The relationship between the infinity of God and mathematical infinity has often been discussed.[26] Georg Cantor's work on infinity in mathematics was accused of undermining God's infinity, but Cantor argued that God's infinity is the Absolute Infinite, which transcends other forms of infinity.[27]

Exodus 20:5-6, of the Decalogue says, "You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments" (NIV). J. I. Packer sees God's jealousy as "zeal to protect a love relationship or to avenge it when broken," thus making it "an aspect of his covenant love for his own people."[28]

1 John 4:8;16 says "God is Love." D. A. Carson speaks of the "difficult doctrine of the love of God," since "when informed Christians talk about the love of God they mean something very different from what is meant in the surrounding culture."[29] Carson distinguishes between the love the Father has for the Son, God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward his elect," and love that is conditioned on obedience.

The love of God is particularly emphasised by adherents of the social Trinitarian school of theology. Kevin Bidwell argues that this school, which includes Jürgen Moltmann and Miroslav Volf, "deliberately advocates self-giving love and freedom at the expense of Lordship and a whole array of other divine attributes."[30]

While the mission of God is not traditionally included in this list, David Bosch has argued that "mission is not primarily an activity of the church, but an attribute of God."[31] Christopher J. H. Wright argues for a biblical basis for Mission that goes beyond the Great Commission, and suggests that "missionary texts" may sparkle like gems, but that "simply laying out such gems on a string is not yet what one could call a missiological hermeneutic of the whole Bible itself."[32]

Many theologians see mystery as God’s primary attribute because he only reveals certain knowledge to the human race. Karl Barth said “God is ultimate mystery.”[33] Karl Rahner views “God” as “mystery” and theology as “the ‘science’ of mystery.”[34] Nikolai Berdyaev deems “inexplicable Mystery” as God’s “most profound definition.”[35] Ian Ramsey defines God as “permanent mystery,”[36]

The following verses deal with this matter: Daniel 2:28 "However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your mind while on your bed."

Matthew 13:11 "Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted."

Mark 4:11 "And He was saying to them, “To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables,"

Luke 8:10 "And He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that seeing they may not see, and hearing they may not understand."

Ephesians 3:9 "and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;"

Romans 16:25-26 "25 Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, 26 but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from[a] faith—"

Colossians 1:26 "that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints,"

Ephesians 3:4 "By referring to this, when you read you can understand my insight into the mystery of Christ,"

Colossians 2:2 "that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Christ Himself,"

Romans 11:25 "For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;"

The omnipotence of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in the Old Testament title "God Almighty" (the conventional translation of the Hebrew title El Shaddai) and the title "God the Father Almighty" in the Apostles' Creed.

Jesus says in Matthew 19:26, "Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”". C. S. Lewis clarifies this concept: "His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to him, but not nonsense. This is no limit to his power."[37]

The omnipresence of God refers to him being present everywhere. Berkhof distinguishes between God's immensity and his omnipresence, saying that the former "points to the fact that God transcends all space and is not subject to its limitations," emphasising his transcendence, while the latter denotes that God "fills every part of space with His entire Being," emphasising his immanence.[38] In Psalm 139, David says, "If I go up to the heavens, you are there; if I make my bed in the depths, you are there" (Psalm 139:8, NIV).

Exodus 18:21 discussed this subject as well "that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.”

The omniscience of God refers to him being "all-knowing". Berkhof regards the wisdom of God as a "particular aspect of his knowledge."[39] Romans 16:27 speaks about the "only wise God".

An argument from free will proposes that omniscience and free will are incompatible and that as a result either God does not exist or any concept of God that contains both of these elements is incorrect. An omniscient God has knowledge of the future, and thus what choices He will make. Because God's knowledge of the future is perfect, He cannot make a different choice and therefore has no free will. Alternatively, a God with free will can make different choices based on knowledge of the future, and therefore God's knowledge of the future is imperfect or limited.

However, these two verses are arguments against God's omniscience, in the sense that He does not know what is going to happen: Genesis 18:20-21 "20 Then the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so grievous 21 that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.” NIV.

Exodus 13:17-18 "17 When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, “If they face war, they might change their minds and return to Egypt.” 18 So God led the people around by the desert road toward the Red Sea.[a] The Israelites went up out of Egypt ready for battle."

The oneness, or unity of God refers to his being one and only. This means that Christianity is monotheistic, although the doctrine of the Trinity says that God is three persons: Father, Son, and Holy Spirit. The Athanasian Creed says "we worship one God in Trinity, and Trinity in Unity."

The most notable biblical affirmation of the unity of God is found in Deuteronomy 6:4. The statement, known as the Shema Yisrael, after its first two words in Hebrew, says "Hear, O Israel: Yahweh our God, Yahweh is one." In the New Testament, Jesus upholds the oneness of God by quoting these words in Mark 12:29. The Apostle Paul also affirms the oneness of God in verses like Ephesians 4:6.[40]

The oneness of God is also related to his simplicity.

While the providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute.[41] Although the word is not used in the Bible to refer to God, the concept is found in verses such as Acts 17:25, which says that God "gives all men life and breath and everything else" (NIV).

A distinction is usually made between "general providence," which refers to God's continuous upholding the existence and natural order of the universe, and "special providence," which refers to God's extraordinary intervention in the life of people.[42]

The righteousness of God may refer to his holiness, to his justice, or to his saving activity. A notable occurrence of the word is in Romans 1:17 - "for in the gospel the righteousness of God is revealed" (NIV). Martin Luther grew up believing that this referred to an attribute of God - namely, his distributive justice. Luther's change of mind and subsequent interpretation of the phrase as referring to the righteousness which God imputes to the believer was a major factor in the Protestant Reformation. More recently, however, scholars such as N. T. Wright have argued that the verse refers to an attribute of God after all - this time, his covenant faithfulness.[43]

Job 2:3 discusses this subject as well: "Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.”"

Romans 9:15 "For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”"

Exodus 33:19 "And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."

The simplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to the unity of God. Grudem notes that this is a less common use of the word "simple" - that is, "not composed of parts". Grudem distinguishes between God's "unity of singularity" (in that God is one God) and his "unity of simplicity".[44]

The sovereignty of God is related to his omnipotence, providence, and kingship, yet it also encompasses his freedom, and is in keeping with his goodness, righteousness, holiness, and impeccability. It refers to God being in complete control as he directs all things — no person, organization, government or any other force can stop God from executing his purpose. This attribute has been particularly emphasized in Calvinism. The Calvinist writer A. W. Pink appeals to Isaiah 46:10 ("My purpose will stand, and I will do all that I please") and argues, "Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases always as He pleases."[45] Other Christian writers contend that the sovereign God desires to be influenced by prayer and that he "can and will change His mind when His people pray."[46][47]

God's transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.[48] It is thus closely related to God's immutability, and is contrasted with his immanence. A significant verse which balances God's transcendence and his immanence is Isaiah 57:15, though there are no Bible verses that specifically say that God is outside of time:

For this is what the high and exalted One says — he who lives forever, whose name is holy: "I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite."

The Shield of the Trinity diagram symbolising aspects of the doctrine of the Trinity.

Trinitarian traditions of Christianity propose the Trinity of God - three persons in one: Father, Son, and the Holy Spirit.[49] Support for the doctrine of the Trinity comes from several verses on the Bible and the New Testament's trinitarian formulae, such as the Great Commission of Matthew 28:19, "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit". Also, 1 John 5:7 (of the KJV) reads "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one", but this Comma Johanneum is almost universally rejected as a Latin corruption.[50]

Nontrinitarian Christians do not hold that this is an attribute of God. Some believe that Jesus was only a prophet or perfected human, or that there is only one person of God with three aspects, or that there are two persons, or that they are three separate gods, or in various other doctrines.

The veracity of God means his truth-telling. Titus 1:2 refers to "God, who does not lie." Among evangelicals, God's veracity is often regarded as the basis of the doctrine of biblical inerrancy. Greg Bahnsen says,

Only with an inerrant autograph can we avoid attributing error to the God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God’s veracity is not impugned.[51]

Hebrews 6:18 also discusses the subject: "God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged."

Moses praises the wrath of God in Exodus 15:7. Later in Deuteronomy 9, after the incident of The Golden Calf, Moses describes how: "I feared the furious anger of the LORD, which turned him against you, would drive him to destroy you. But again he listened to me." (9:19). In Psalm 69:24, the psalmist begs God to "consume" his enemies "with your burning anger".

In the New Testament, Jesus says in John 3:36, "Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him."

Wayne Grudem suggests that "if God loves all that is right and good, and all that conforms to his moral character, then it should not be surprising that he would hate everything that is opposed to his moral character."[52]