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Lesson 2 God, A Personal Being


Devotional Reading:   Psalm 1:1–6


Memory Verse:           Psalm 119:130.


The entrance of thy words giveth light; it giveth understanding unto the simple.




Exodus 3:14. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.


Hebrews 11:6. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.


Colossians 1:17. And he is before all things, and by him all things consist.


Jeremiah 10:12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.


Psalm 94:9. He that planted the ear, shall he not hear? he that formed the eye, shall he not see?


Acts 17:28, 29. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.




Exodus 3:14. By the expression, I AM THAT I AM, God explains the meaning of his great name. He is the absolute. It is an expression of independent, personal existence.

Hebrews 11:6. This is another expression of personal existence with intelligence, choice, and power to act at pleasure.

Colossians 1:17. This text points out that God is the first cause of all things.

Jeremiah 10:12. God is here represented as exercising his power with no constraint other than his own wisdom and good judgment.

Psalm 94:9. This is an argument for God’s consciousness, not that he possesses physical eyes and ears.

Acts 17:28, 29. By appeal to the statement of the Greek poet, which he accepts as true. We are not to suppose God is less than men.






The Bible presents God as a personal being. He is presented as the creator and ruler of the universe, possessing consciousness, intelligence, free will, and emotion. He is regarded as a suitable object of worship with whom man may hold communion. He is represented as self-sufficient, acting with no constraint nor restrain other than his own essential nature.




1. Atheism.


The creed of the atheist is, “There is no God.” This is indeed an immense conclusion. A perverted philosophy may lead men to adopt such a conclusion so contrary to the belief of the whole human race. To believe there is no God is difficult; to prove there is no God is impossible. To know there is no god requires that one explore the universe, know all truth, understand all causes, and be acquainted with all agents. Otherwise, the answer to what he does not know may be God. The scripture says “The fool hath said in his heart, there is no God.” The agnostic is not so bold as the atheist; he does not know. He doubts very much that anyone else knows, or can know. He avoids the certainty of the atheist and prides himself in his ignorance, hoping thus to escape responsibility. To remain ignorant of him is a grievous sin.


2. Pantheism.


Unlike the atheist, the pantheist sees God everywhere. This is not merely the manifestations of God in nature but he sees no God outside of nature. He makes the creature greater than the creator.


3. Polytheism.


This is a worship of many gods; it is a step removed from pantheism. Instead of defying nature as a whole it is a worship of supposed personal beings who control different elements of nature separately, such as light, fire, wind, etc. This sometimes degenerates into the worship of devils.




The Bible does not attempt to prove that God is. It takes for granted that fact so deeply impressed upon human consciousness and seeks to give proper expression of it. Hence for proofs of a personal God, we appeal to reason.


1. The argument from cause.


We know that the universe exists. When did it come? Three replies are possible: (1) The universe has always existed. (2) It has created itself. (3) It has been created by some adequate cause.

To the first reply it may be answered that nature itself refutes the idea of the eternity of the universe. Changes and developments are still taking place in nature. Why is it that the changes now taking place have not been accomplished long ago? We know a child is not fifty years old because he should have become a man before this. Unfinished developments prove a beginning. The law of cause and effect is throughly established and is universally acknowledged. An effect may in turn become another cause. However far back we follow the chain of cause and effects we find no end until we have found a first cause. This fist cause must be uncaused cause, hence, eternal. The eternal first cause, from which all else comes, is none other than he whom we call God.

The fact that this first cause is uncaused, that it acts without outside constraint, establishes in it free will. This cause must possess within itself a power of forced at least equal to the effect. The cause producing the universe must have been tremendous in power. To admit that God created this universe is to admit that he can create others like it. There is no reason for limiting his power to anything short of omnipotence.


2. The argument from design.


All nature is a unit. The interacting parts of the whole system are so related that men are enabled to arrange fixed sciences. Such an immense, complicated machine shows unmistakable marks of an intelligent designer. Aaron said he cast the people’s gold into the fire and “it came out this calf.” But Moses believed there had been some designing. Are eyes an accident, or were they made to see? Is the presence of lungs, which are so necessary for the purifying our blood, a mere matter of luck? Man need not look beyond himself to find the mark of a wise designer.

The explanation that we merely adapt things to such purposes as we find them useful for us is not sufficient. This explanation may do in the case of the jaw-bone used by Samson but modern army rifles show marks of design that convince us that they were made for the purpose of killing. The marks of design found in all nature point to a designer of high intelligence. Natural law cannot explain the case for law does nothing. Back of the law there must be a law-giver, and with it there must be a law-enforcer, and a force for the law to govern. The idea that necessity provides all things, is likewise absurd. The lion needs teeth therefore he grows them. The dove needs wings.


3. The argument from human nature.


We may carry the argument a little farther by looking at man. We know that his Creator must be as great or greater than he. From whence has man his intelligence? His free will? His sense of moral responsibility? For deny these as men may, they cannot get away from the consciousness of them. Dare we assume that the Creator who has made man is less intelligent than man? Dare we suppose that he who gave to man a free will is himself a slave to necessary laws with no power of self-determination? Dare we suppose that he who formed man’s moral constitution; possesses no idea of moral distinction himself? Are we to believe that he who placed in man a religious nature and an instinct to worship has left man without an object worthy or worship?