To know God’s nature and His works are essential to a blessed and full life. As we peer into simplicity and inseparable operations, our creaturely mind collides with divine truth that is so grand that we, like Job, must place our hands over our mouth as we see this simple and magnificent God who is three persons working to glorify His name to bring a wicked people like us to glory. 

It seems like everyone is talking about the doctrine of God these days. Debates surrounding theology proper continue raging on with no end in sight. Overall, I believe this is a good thing. For many in the church, these discussions promote sharper doctrinal formulation, greater awareness of creedal and confessional statements, and clarity in teaching.
Thankfully, these discussions have also revealed the immense value of theological retrieval. As we seek to retrieve the doctrine and teachings of those eminent saints of the past and bring them into current conversation, we find that these issues were already debated and clearly defined. Those things that may seem new to us are not so new after all. Faithful theologians have set the course for us to follow, allowing for a true catholicity as the Holy Spirit continues to work in the school of Christ.
For that reason, I again suggest that we let William Perkins enter the chat, if you will, to briefly comment on two issues currently being hotly debated: Divine Simplicity and Inseparable Operations.
Divine Simplicity
Confessional theologians, both Reformed and Baptist alike, confess the doctrine of divine simplicity. Both the The Westminster Confession and the London Baptist Confession in 2.1 teaches that God is “without body, parts, or passions” and “most absolute.” Similarly, the first article of the Belgic Confession says that “We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God.” To say that God is simple in being is not a controversial statement for confessional Protestants. The question of late though, if I can put it simply, is whether each of the attributes of God are ontologically identical with his essence and with every other one of his attributes.[1] Some critics argue that this view is inconsistent with Scripture, and that it comes exclusively from a Thomistic metaphysic that wasn’t articulated as such until Thomas “baptized Aristotle.”
William Perkins, who no doubt cited Thomas favorably at different times, affirms this classical definition of simplicity. Drawing upon various texts, such as Exodus 3:14, Acts 17:24-25, and several in John, he writes “Hence it is manifest that to have life and to be life, to be in light and to be light in God are all one…Therefore, whatever is in God is His essence; and all that He is, He is by essence.”[2] Perkins first and foremost viewed the doctrine of simplicity as chiefly a biblical doctrine.
After giving a handful of scriptural references, the reformed catholic theologian then cites a major theologian of church history, showing that this doctrine is truly catholic and to be accepted. Yet he doesn’t quote Thomas, but one who precedes Thomas by several centuries.
Read More
Related Posts:

Written by R. Fowler White |
Thursday, September 26, 2024
The sin in Hebrews 10 is aggravated by the fact that the offense against Christ by the apostate in that text is worse in its character than the offenses of the crowds and the Pharisees against Christ in Matthew 12. In Matthew 12, the crowds were sinning against Him in thought and word, but it seems most probable that we’re to understand that they did so in some ignorance since the process of revealing His identity had not yet reached its culmination. On the other hand, the Pharisees were sinning against Him in thought and word too, but were also doing so in deed by conspiring to destroy Him (Matt 12:14).

Heb 10:29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?
Matt 12:32 And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.
During a recent small group Bible study, a good question came up about the two passages above. Both passages describe sins against Jesus and the Holy Spirit. Strikingly, however, the offender against Jesus in Matt 12:32 will be forgiven, while the offender against Jesus in Heb 10:29 will be everlastingly punished. Do these two statements contradict one another, or do they harmonize with each other? If they harmonize, how do they harmonize? Here’s my take.
As a first step, it might help us to refer to two passages, 2 Pet 2:20-22 and Rom 2:4-5. In 2 Peter, Peter describes apostates. What stands out to me is 2:20, where Peter states that the last state has become worse for them than the first. I understand him to mean that the last state of apostasy is worse than the first state of (simple) unbelief, and that last state is worse because there is neither renewal from nor atonement for it. Turning to Romans 2, Paul says to the hardhearted and unrepentant hypocrite that you are storing up wrath for yourself on the day of wrath (2:5). For the hypocrite who continues in unbelief, God’s wrath against him only accumulates (and presumably gets worse by being compounded) for him over time. What I gather from those descriptions in 2 Peter 2 and Romans 2 is that unbelief is a state (condition) that may vary from bad to worse.
Another step that seems to help us is to keep in mind WLC Q/A 151, in which we are taught that sins may be aggravated by who the offender is, who the offended party is, what the effect of the offense is, what its character is, or when and where it happens. These factors, I believe, assist us to sort out some differences between Matt 12:32 and Heb 10:29. As I see it, though both passages record offenses against Christ, the sin in Heb 10:29 is aggravated in three ways that are not present in the sin in Matt 12:32. Those aggravations seem to clarify why the sin against Christ in Heb 10:29 is unforgivable, but the sin against Christ in Matt 12:32 is forgivable.
Read More
Related Posts:

We want to consider the most important aspect of running our Christian race well: keeping our eyes on the prize. Yes, we need proper motivation and encouragement to run, we need to rid ourselves of things that would encumber our progress, we need to prepare for the long haul. But none of this matters if we don’t keep our eyes on the prize. In this case, that doesn’t mean a trophy or a finish line. It means “looking to Jesus.”

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith. (Hebrews 12:1-2a)
The above is one of my all-time favorite passages in Scripture. Indeed, in numerous places in Scripture the Christian life is compared to the effort and exertion of a race (1 Cor. 9:24; 2 Tim. 4:7). These few words from Hebrews teach us four things about what it means to run the Christian’s race well.
1. Run the race well by finding your motivator to run.
These verses begin with laying out some of the motivation we have to run our Christian race well. That motivation is the example of those who have run it before us. Remember, this verse follows immediately on the heels of the “Hall of Faith” in chapter 11. There the author describes a whole host of committed believers who have run their race well. They are to be our examples (for instance: “let us also lay aside…” that is, we should run the same way they have).
More than being our examples, they are also our cheerleaders! In chapter 12 they are now referred to as “a cloud of witnesses.” Picture running a race on a track and the stands on every side filled with people who are cheering for you. Though we can’t see it, that’s what’s going on in the Christian life. We are surrounded by the saints who have gone on before, and that is meant to encourage us to run well.
If you have ever run a race or sat on the sidelines and watched one, you know the power of hearing people cheer one another on. Someone who is winded and barely able to lift their feet suddenly hears the voices of supporters rallying them on, and just like that they have renewed vigor and motivation to keep going! As we run our race, we must remember the example and encouragement set by all believers who have run before us, not just pillars of the faith, like Abraham and Moses (although certainly them). We should also remember others whom God has graciously placed in our lives: parents, siblings, pastors, teachers, friends, and mentors. Let their godly example motivate us to run well.
My wife recently completed a half marathon, and she explained to me the importance of finding another runner who can be your pacesetter—someone whose speed will challenge your own. You make it your goal to stick behind them during the race. This illustrates a biblical principle. The apostle Paul said,

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. (Phil. 3:17; emphasis added)

So, who in your life can be your “pacesetter”? Who will you join in imitating their Christian life? Who will be your example and encouragement? Who will motivate you to run that race that is before you? Answering that question is the first step in running well.
2. Run the race well by casting off your weights.
Second, we see that in order to run well we must cast off our weights. Lighter means faster. If runners want to perform their very best, they will make sure they are not weighed down by a cumbersome load. In this context, the word “weight” could refer to extra layers of clothes that slow us down or get in the way. Flowing robes aren’t the attire for running. The analogy to the spiritual is explained in the next clause: “and sin which clings so closely.” Trying to run the Christian race with sin clinging to us is like trying to run a marathon in a ballroom gown while carrying a backpack filled with bricks.
Sin is a weight that ties us down and prevents us from serving Jesus to the best of our ability. Remember Levi the tax collector? His profession was rife with corruption, and it kept him from following after the Savior; but when he was called by Christ, we read that he “left everything” (Luke 5:28). We need to have that same sort of determination.
We cannot afford to be hindered in a race that has such important consequences, so we must cast sin off from us.
Read More
Related Posts: