God is not simply a big person, sharing our imperfections with us or exalting the supposed virtue of dependence, as if God is somehow glorified in His need. Rather, His divine life is marked by a completely different type of being—so much so, that it is more proper to call him the source, ground, or fount of being.

Readers of my column may remember that my eyes were first opened to the beauty of divine simplicity through the work of the Reformed Scholastic Francis Turretin. I had encountered the doctrine elsewhere, through both introductory and advanced systematic works, but Turretin explained the concept in a way that I could not only grasp but appreciate.[1] Turretin’s helpful explanation of divine simplicity, however, is far from elementary as there are numerous metaphysical terms employed throughout his exposition.
To master divine simplicity (if one could ever dream of doing so) would require mastering complex ideas such as pure act, Turretin’s understanding of formal conceptions, and the fine line between real, virtual, and eminent distinctions. Still, even though the Institutes of Elenctic Theology are full of these abstract and ethereal considerations, one repeating theme can help serve as the reader’s north star as they journey into this complex doctrine—the Creator/creature distinction.
The Dependent Creature
At its core, divine simplicity is a creature’s attempt at identifying what God is not—in this case, God is not made up of parts. Creatures, as opposed to their Creator, are made up of all sorts of physical and metaphysical parts. Creaturely composition necessitates that all creatures are marked with a deep seeded dependence, as everything composed must be assembled by another. Indeed, Kelly Kapic has noted that “using ‘dependent’ as an adjective for ‘creature’ is basically redundant—there are no creatures who are not, by their very nature, dependent beings.”[2]
Our physical limbs are knit together in our mothers’ wombs, our existence came about because of the choices of other people, and our souls (like everything we possess) are a gift from God. I did not assemble myself, nor could I sustain myself without the aid of other dependent creatures. In classical thought, then, the rejection of divine simplicity would necessitate a greater being than God capable of connecting the divine pieces together. In the same way that non-existent entities cannot create themselves, composite beings cannot eliminate their dependence on their parts.
The Independent Creator
God, however, is entirely independent. If God is in need of something for His existence or perfection, then His divinity must be called into question. Indeed, for Turretin, “Composition implies imperfection inasmuch as it supposes passive power, dependency and mutability.”[3] This brings us to an important aspect of divine simplicity, especially as the doctrine is articulated by the Reformed. Divine simplicity does not simply mean (pardon the pun) that God is free from all composition and division, but also is “incapable of composition and divisibility.”[4]
It is not enough to say that God *is not* made up of parts but that God *cannot* be made up of parts. The mere introduction of passivity, in which God would receive perfection from another, would place creaturely imperfection within divinity. “God is a most pure act,” writes Turretin, “having no passive admixture and therefore rejecting all composition (because in God there is nothing which needs to be made perfect or can receive perfection from any other…).”[5] At this point, the gulf between Creator and creature could not be wider.
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Written by A.W. Workman |
Wednesday, April 24, 2024
Wolves are inevitable as the gospel advances. Jesus had Judas, the believers in Ephesus had their own fierce wolves emerge after Paul was gone (Acts 20:29). Wise believers will seek to prepare for this common danger to the church—and act when the wolves are exposed.

Some of the most painful lessons of ministry are learned when a wolf in sheep’s clothing infiltrates your church. We had a wolf once, a local man I’ll call Ahab*, and it has taken me years to know how to write about it. The things we learned from exposing him, trying to counter him, and then responding to the carnage he caused have been forever branded on my soul. Wolf attacks leave scars, along with tragic losses among the true sheep. Pray that you never have to fight off a wolf in sheep’s clothing, but if you do, may these lessons we learned from dealing with Ahab help you to spot and deal with your own wolves with both wisdom and courage.
Wolves make excellent first impressions.
The first time Ahab and his family visited our new church plant, we were thrilled. Here was a local believing husband and wife who also had believing teenage children – a true rarity in our corner of Central Asia. They were veteran believers, having come to faith nine years previous at a house church I had attended with Adam*, and later were members of another church when they’d lived in a different city. Ahab presented as a humble, happy, and wise middle-aged man from a more traditional background. But the most encouraging thing of all was how well he knew his Bible. To this day I’m not sure I’ve met another local man as well-versed in the scriptures as Ahab is. In spiritual conversation, Ahab demonstrated a deep knowledge of the Word. He had a thoughtful, serious personality, but he was also very fatherly, especially with small children. Our kids adored him with his affectionate greetings and gifts of cookies and pomegranate flowers.
Ahab’s sheep costume was (almost) flawless. Wolves will indeed show up wearing very convincing disguises (Matt 7:15).
Wolves come with mixed reputations.
As soon as another missionary heard that Ahab and his family were attending our group, he warned us about him, telling us that Ahab and his wife had in previous years recanted their faith and returned to Islam, in order to receive financial gain. Apparently, there were pictures of them embracing a Qur’an next a smiling Islamic leader that proved this. This missionary also said that the family’s relationship with the Christians in their previous city had broken down completely and they had deceived and burned lots of people. The problem with this intel was that that generation of local believers was positively shot through with division and broken relationships and we also didn’t trust this missionary’s theological discernment. He had recently written off male-female roles in ministry as something that didn’t really matter, among other theological and ministry positions that felt so, well, “evangellyfish.” And we were newly partnering with another missionary who seemed to have more of a theological spine. He had been recently investing in Ahab’s family – and claiming to see evidence of true repentance and growth.
Our mistake here was assuming that a lack of theological likemindedness meant a lack of character discernment on the part of this other missionary – and that better alignment with our new partner meant he was correctly discerning Ahab’s character. These assumptions were dead wrong.
A wolf’s character cannot be hidden indefinitely. Their predatory heart will periodically emerge in predatory actions (Matt 7:16). This means that, like Ahab, wolves will tend to have a controversial past.
Wolves get deeply involved in the ministry and show great potential.
We confronted Ahab about these claims of past apostasy and you couldn’t ask for a more (seemingly) humble and genuinely repentant response than the one he gave us. He admitted that the apostasy was true, but short-lived, and claimed to have already repented to everyone of this dark season in their life, and that he was willing to do whatever it took to demonstrate that repentance to us. Given our biases about the missionaries involved, we took Ahab at his word and pressed forward, encouraged.
Ahab soon became deeply invested in our house church. His family were the most faithful and some of the most engaged attendees. They introduced Frank and Patty to our group and even led them to faith. We were so encouraged to finally have some local believers who were committed to gathering weekly with the saints. Ahab soon offered his own home for our house church services and we quickly took him up on his offer. Our team leader was on furlough and pushing us to get the church meetings out of our own homes and into locals’ as soon as possible. This was viewed as one key toward reproducibility. So, all parties involved were thrilled when we moved the weekly service into Ahab’s home. It didn’t take long for Ahab to begin helping us with leading the prayer time and for us to invite him to join our weekly sermon-prep study with Harry*, the other local brother showing leadership potential. This was a weekly gathering that served as a place to invest in men who could be future leaders of the church.
Wolves tend to have a solid season of deep investment in the local church. This is how they build trust and gain influence.
Wolves are unpredictably harsh and judgmental.
Every once in a while, Ahab would lash out in harsh and judgmental language when speaking of other local believers, pastors, or missionaries. These statements seemed inconsistent with his measured, wise speech that we typically observed. The tone of these outbursts seemed like it didn’t match the level of the offense nor the grace of the gospel that Ahab professed to be walking in. We took note of this, but viewed it as a discipleship issue that we’d need to help him with over time. In hindsight, it was evidence of secret sin brewing.
Like Judas lashing out at the woman’s gift of pure nard (John 12:5), wolves will sometimes let their true character show via harsh and surprisingly judgmental takes on other believers. This is evidence that there are some very bad things going on in their hearts.
Wolves are followed by lots of smoke, but expertly hide the fire.
Ahab and his family’s mixed reputation seemed to follow them like a cloud of gnats they could never quite get rid of. Regularly, we’d hear serious concerns expressed by other missionaries or local believers that just didn’t seem to match what we were seeing with our own eyes. Ahab was one of our promising leaders in training, and nothing that we had witnessed ourselves gave us any solid evidence for the claims being regularly made by those outside of our church plant. But the claims just kept on coming. Surely, Ahab couldn’t be deceiving us so effectively. It must be the other missionaries and believers from other local groups. After all, they were unclear and squishy when it came to the gospel, true conversion, and healthy church, so they must have been confused about Ahab also.
As the wisdom of our forbears says, where there’s smoke, there’s fire. Wolves can’t hide all the smoke they generate, but for a time they can expertly conceal the fire from those that they are focused on deceiving. Wise gospel laborers will keep an eye on men whose lives generate an unusual amount of proverbial smoke.
Wolves secretly divide the flock and the leadership for personal gain.
“Is Ahab a good man?”
“Yes, he is a faithful member of our church. Why do you ask this?”
“Well, he approached me this week and told me to keep my distance from all you foreigners. He told me not to trust you, but to trust him. Listen, I left Islam to get away from this kind of petty division. If Christianity is no different, then I don’t think I want to be involved with you all.”
This conversation over dinner with a new believer was a turning point for me and my wife. We had been hearing of a lot of smoke, but here at last was something solid, and very concerning. Ahab had allegedly approached a promising new believer in secret and sought to sow division in the church. This new believer didn’t seem to have any advantage in mentioning this to us, but rather to be honestly asking about something that concerned him. Soon other evidence emerged that Ahab was secretly building personal loyalty with other new believers in the church, creating a faction of sorts. He seemed to be doing this by telling the new believers that we foreigners (and me in particular) were receiving fabulous amounts of money for baptisms and that we were withholding funds that were sent for local believers. He was making promises to the other locals that he knew how to get them access to ministry salaries, Christian conferences, and visas to Western countries.
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