Scripture reveals all that we can apprehend of the infinite and eternal God, surely this is

sufficient for our needs, and the metaphysics may well be left alone. With the attitude of

our critic we are in complete agreement; and if we were never tempted to pursue lines of

teaching beyond scriptural limits, nothing more need be said. But the question is an

important one, because whole systems of theology are built up upon what it is conceived

God will do, or should do, or even must do. Such arguments assume a knowledge of God

that lies outside the scope of revelation.

We may remind ourselves of the question of Zophar, the Naamathite:--

The answer to both questions must be negative. We cannot find out God by searching.

We are shut up to revelation, and know nothing, absolutely nothing, apart from that

source; and what we do know, however penetrating our perceptions or large our faith,

will never "find out the Almighty unto perfection"--we shall still only "know in part".

Yet we must by no means allow these limitations to damp our enthusiasm or quench our

eagerness, for Scripture itself urges us to pray that we may get to know something that in

reality transcends our knowledge--the love of Christ (Eph. 3: 19). Such a statement

involves neither contradiction, nor impossibility.

At the threshold of our study, we have to face the fact that the Scriptures do not set out

to prove the existence of God. This fact is assumed in the opening verse of Genesis, and

in every mention of God to the last chapter of Revelation. Human logic and the human

mind are inadequate to deal with this problem, and if we attempt it within the limits of

human philosophy, we may soon find ourselves driven to atheism. Within the limits of

our own experience, and the universal experience that underlies all human knowledge

and thought, it is true that that which never had a beginning cannot now exist. But if we

attempt to apply this kind of reasoning to the question of the existence of God, where will

it lead us?

Again, it is only too true in our experience, that no person can be in two or more

distinct places at the same time--yet this is manifestly untrue of God.

The metaphysician must ever feel that the God he seeks is infinitely beyond him. All

human knowledge is inadequate. God is invisible to our physical senses; He cannot be

pictured or imagined. And our knowledge of Him must be indirect. Even Scripture, or

the manifestation of God in Christ, involves a translation of the ineffable into the lower

terms of the human.

"The world by wisdom knew not God" (I Cor. 1: 21). The works of creation testify of

their Maker, but their testimony is limited. "That which may be known of God is

manifest" (Rom. 1: 19), but that which may be known of God by the works of His hands

is small when compared with the revelation of His Word.  Instead, therefore, of

attempting the impossible, "he that cometh to God must believe that He is" (Heb. 11: 6).

"That He is" lies outside the scope of revelation to discuss or prove. "What He is" is its