CHAPTER 3

We have seen that the Scriptures are given by inspiration of God; they come to us as a revelation of God; they

make known the ways and will of God. Our next enquiry into the pattern set before us in the teaching of Paul

therefore must be the form of sound words which we must use when speaking of God.

The Greek word Theos, `God', occurs in Paul's epistles some 700 times, so that a vast amount of material on the

subject is available. We have attempted an analysis of its distribution, but time, space and the necessary ability

being not ours to command, we offer the reader the following lists by way of a sample which we believe is truly

representative of the whole, for we have not consciously omitted any item vital to the presentation of a complete

view of Paul's teaching.

God is the Creator.- In concert with the Scriptures which he acknowledged, Paul ascribes the creation of all

things to God. In Romans 1:19-25 he uses the title `The Creator', and declares that by means of the creation of the

world and of the things that are made, those invisible things of God, such as His eternal power and Godhead, are

clearly seen, so clearly, indeed, as to make all idolatry `without excuse'.

Paul concludes his indictment of Gentile idolatry with the doxology to the Creator, `Who is blessed for ever.

Amen', a doxology that clearly differentiates `the creature' from `the Creator', yet which is repeated and even

amplified when ascribed to the Lord Jesus Christ in Romans 9:5, a truth that we must remember when seeking a

form of sound words concerning the person of the Saviour. Other passages which ascribe creation solely to `God'

are Ephesians 4:24 and Colossians 3:10, where the reference back is to the creation of Adam, and 1 Timothy 4:3 and

4, where articles of food, clean and unclean, are under discussion. The remaining reference does not speak of

creation by God apart from Christ, but says (if we follow the A.V.), `which from the beginning of the world hath

been hid in God, Who created all things by Jesus Christ' (Eph. 3:9).

We would call the reader's attention to the fact that the statement that creation is the work of `God the Father', is

the language of the Creeds, but not of Scripture. If we are intent in our pursuit, and seek to frame our convictions in

harmony with the sound words learned from the apostle Paul, we shall be well advised to omit even the most natural

extension of the term `God', if only because we shall be obliged, presently, to record that creation is very definitely

attributed to `The Son'. For the moment let it suffice that Paul teaches that it is `God' Who is `the Creator'.

God is the Moral Governor.- He Who is our Maker has the right to assign to us our responsibilities, and

inasmuch as, on the one hand, man is a moral agent, possessing a conscience, amenable to law, capable of

obedience, faith, and love, and, on the other, alas, is capable of disobedience, unbelief and hatred, unless the whole

world is to be abandoned to chaos, God the Creator must be also God the Moral Governor. It will be evident that

here is a theme that is too vast to present in its entirety. Instead, we offer the following selections from Paul's

epistles, being sure that they are sufficient for our immediate purpose, and will prepare the way for, as well as make

it necessary to consider, all features which have been omitted.

`Is God unrighteous Who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the

world?' (Rom. 3:5,6).

Here the apostle makes it clear that God is the Moral Governor of the world, for the words used admit of no

other meaning. This governance must embrace all that constitutes true moral government: there must be law, and

there must be penalty for transgression as well as reward for obedience. All this is implied in the question, `How

shall God judge the world?' As Creator and Moral Governor, God alone has the right to plan and provide for the

salvation of His creatures, on any terms and by any means that His wisdom, love and power may dictate. Further,

His governance, whether in creation, law or grace will finally be the outcome of His being and attributes. If He be

essentially holy, that holiness will be kept to the fore in all His ways. If He be both a God of righteousness and a

God of love, both must be fully satisfied, and neither at the expense of the other. To help to frame a form of sound

words on this mighty subject the following is offered as a contribution.

Although, as we have already observed, the word `God', Theos, occurs over 700 times in Paul's epistles, to

which may be added another 100 occurrences in Acts 9 to 28, Paul nowhere discusses the absolute being of God: He