OF THE LIFE OF GOD
John Gill
Having considered the
attributes of Simplicity, Immutability, Infinity, Omnipresence, and Eternity, which
belong to God, as an uncreated, infinite, and eternal Spirit; and which
distinguish him from all other spirits; I shall now proceed to
consider such as belong to him as an active and operative Spirit, as all
spirits are, more or less; but he is infinitely so, being "actus, purus,
et simplicissimus"; he is all act; and activity supposes life and
operations; power, such as God performs, almighty power, or omnipotence; which
are the attributes next to be considered; and first his "life". Some
think this is not a single perfection of God, but expressive of
all the divine perfections: and, indeed, it is his nature and essence, it is
himself; and so is every other attribute his nature, under different
considerations, and as variously displayed; wherefore this may be treated of as
a distinct attribute; and a very eminent and fundamental one it is; by which
God exerts his nature and essence, and displays all his perfections.
And in order to apprehend
somewhat of the life of God, for comprehend it we cannot, it may be necessary
to consider life in the creatures, what that is; and by rising from the lowest
degree of life to an higher, and from that to an higher still, we may form some
idea of the life of God, though an inadequate one. Life is a principle in the creature by which it moves itself; what has motion has
life, and what has not is without it; as long as a creature has any motion, it
is supposed to have life; but when motionless, it is thought to be dead; the
phrases, to move, and to have life, are synonymous, and express the same thing;
see #Ge 7:21,22,23 but it is not any kind of motion that can lay a claim to
life; the sun, moon, and planets move, yet they are inanimate;
so a dead carcass may be moved, though it cannot move; it is self-motion only
that shows a creature to be alive, that is under a divine agency; for all
creatures live and move and have their being in and of God; and hence it is
that such who only seem to have self-motion, are, in an improper sense, said to
live; as a fountain, flowing with water, is called living, #Ge 26:19 to which
the allusion is in #So 4:15 Jer 2:13 Joh 4:10 and water that
is stagnated in pools and lakes, and remains unmoved, is dead. The lowest
degree of real life is in vegetables, in herbs, plants, and trees; which are
truly said to live, #Eze 47:7,9 for though they have not a local motion, yet a
motion of growth and increase; they become bigger and larger, and rise up to a
greater height, and put forth leaves and fruit; which shows life. In animals
there is an higher degree of life; in them there is the
breath of life, which is common with the bodies of men, who live the same
animal life with them; these are possessed of sensitive powers, of seeing,
hearing, tasting, smelling, and feeling; and perform the common functions of
life, eating, drinking, walking, &c. But neither of these sorts of life can
assist us in our ideas of the life of God; there being nothing in theirs
similar to his. There is an higher degree of life still,
which is in rational creatures, angels, and the souls of men; by which they are
capable not only of operating on bodies, on matter, without them, but of
performing acts within themselves, by a self-motion, suitable to their nature
as spirits, and rational ones; such as to understand, to will, to choose, and
refuse; love, and hate, &c. which may be called the motions of the mind; as the first thoughts of, and inclinations to sin, are
called, "motions", #Ro 7:5. And now these internal acts of the mind,
which are good in angels or men, and show a rational life in them, most
resemble what is in God; who can, in, and of, and by himself, understand all
things, will and decree whatever he pleases; and loves and hates what is
agreeable or disagreeable to him, &c. But what comes nearest to the life of God, that we can conceive of, is that which is in
regenerated persons, who have a principle of spiritual life, grace, and
holiness, implanted in them, by the Spirit of God, and are made partakers of
the divine nature, have Christ formed in them; "and they live, yet not
they, but Christ lives in them"; and, by having such a principle of life
wrought in them, they understand divine and spiritual things; they will that which is spiritually good, and do what is such; the
Spirit of God working in them a disposition thereunto, and giving them power to
perform; "being in Christ, and created in him unto good works", they
perform vital spiritual acts, and live a life, a spiritual holy life, and which
is called, "the life of God", unconverted men are strangers to, #Eph
4:18. Now this most resembles the life of God, especially, as it will be perfect and eternal in a future state, though it comes
abundantly short of what is in God; every imperfection in the life of angels
and men, carried to its greatest height, must be removed from God; and
everything that is great and excellent must be ascribed to him; and as
infinitely transcending what is in finite creatures. God is life essentially,
life eternally, and life efficiently.
1. God is life
"essentially", it is his nature and essence, it is himself, it is in
and of himself. The natural life of creatures is not in and of themselves; but
is in God, and from him: the spiritual and eternal life of the saints is not in
and of themselves; but is from God, "hid with Christ in God". But the
life of God is in and of himself; "the Father has life
in himself", #Joh 5:26 and so has the Son and Word of God, #Joh 1:1,4 and
likewise the Spirit, called, therefore, "the spirit of life", #Re
11:11 and what is true of all the Persons in the Godhead, they partaking of the
same undivided nature and essence, and living the same life, is true of God,
essentially considered. And as the life of God is "of himself", it is
independent; there is no cause from whence it is, or on
which it depends. The natural and spiritual life of men is of God, depends on
him; they live not so much their own life as another's; they have their life
from God in every sense, and are supported in it by him; "he is thy life,
and the length of thy days", #De 30:20. But God lives his own life; which,
as it is without a cause, has no dependence on any other. It does not arise
from any composition of parts, and the union of them, as the
life, even the natural life, of man does, who consists of soul and body; and
his life is the result of the union of these, which when dissolved, it ceases;
for "the body without", or separate from, "the spirit", or
soul, "is dead", #Jas 2:26. And the spiritual life of saints arises
from the union of Christ and his Spirit, as a principle of life unto them;
which, could it be dissolved, as it cannot, death would
ensue, even death spiritual and eternal: but God is a Spirit, a simple and
uncompounded Being; consists not of parts, from the union of which his life
arises; and so his life is "infinite", "eternal", and
"immutable", as also "most perfect". In the life of
creatures, even in the highest degree; being finite and dependant, there is
always something wanting; but in God there is none; he is "El-Shaddai", God all-sufficient, blessed and happy in himself
for evermore.
The scriptures frequently
speak of God as the "living God" both in the Old and New Testament,
#De 5:26 Jos 3:10 Ps 42:2 84:2 #Mt 16:16 2Co 6:16 who has life in himself, and
gives life to all that have it; and not the Father only, but the Son of God also, is called the living God, #Heb 3:12 and the Spirit is
called the Spirit of the living God, #2Co 3:3 each person is the living God,
and God, essentially considered, is so; and this title and epithet he has in
opposition to, and contradistinction from, them that are not by nature God: the
living God is opposed to idols, lifeless and motionless, #Jer 10:10,5,15,16 Ac
14:15 1Th 1:9 he is distinguished by this essential attribute
of his from the first objects of idolatrous worship, the sun, moon, and stars,
which are inanimate; from heroes, kings, and emperors, deified after their
death; which idolatry was very early; and worshipping them is called eating the
sacrifices of the dead, #Ps 106:28 and from all images of wood, stone, brass,
silver, and gold, which are dumb idols, and lifeless ones; see #Ps 115:4-7. And
God is not only acknowledged to be the living God, and to
live for ever and ever, by some of the greatest personages, and proudest
monarchs that ever were upon earth, and who even had set up themselves for God,
#Da 4:34 6:26 but he asserts it of himself, which must be true, and may be
depended on; "And lift up my hand, and say, I live for ever", #De
32:40. yea; it is an oath of his affirming the same, and it is the common form of swearing with him, "as I live, saith the
Lord"; and which is very frequently used by him, see #Nu 14:28 and this is
no other than swearing by his life, which is himself; "for when he could
swear by no greater, he swore by himself", #Heb 6:13 and so both men and
angels swear by the living God; "by him that lives for ever and
ever", #Jer 5:2 12:16 Da 12:7 Re 10:5,6 which distinguishes him from, and
prefers him to all other beings: and, indeed, he is
"most properly" said to live; the life of creatures is no life in comparison
of his; especially the life of man: what is it? "it is but a vapour, that
appears for a while, and then vanishes away", #Jas 4:14. But,
2. God is life eternally,
without beginning, succession, or end; he is without beginning
of life or end of days, and without any variableness; "the same today,
yesterday and for ever"; he that is the "true God", is also
"eternal life", #1Jo 5:20. It is indeed said of Christ, the Word and
Son of God, that he is the "eternal life", which was with "the
Father" from eternity, before "manifested" unto men; and so
lives from eternity to eternity; and, as before observed, what is true of God personally, is true of him essentially considered: he lived
from eternity, and will live for ever and ever; as several of the above
scripture testimonies assure us; and which may be concluded from the
"simplicity" of his nature: what consists of parts may be resolved
into those parts again, and so cease to be; but God is a simple and
uncompounded Being, as has been established; not consisting of parts, and so
not capable of being reduced to them, or being dissolved,
and therefore must live for ever: and from his "independency"; he has
no cause prior to him, from whom he has received his life, or on whom it
depends; there is none above him, superior to him, that can take away his life
from him, as he can from his creatures, who are below him, and dependent on
him; but he is above all, and dependent on none. Likewise
from his "immutability"; there is no change, nor shadow of change, in
him; and yet, if his life was not eternal, he must be subject to the greatest
of changes, death; but he is the same, and of his years there is no end, #Ps
102:27. The same arguments which prove his "eternity", must prove
also that he lives for ever; he "is the true God", "the living
God, and an everlasting King", #Jer 10:10 he is called "immortal
eternal", #1Ti 1:17 the very heathens have such a notion of Deity as
immortal; nothing is more common with them than to call their gods, "the
immortal ones". God, says Socrates {1}, is, I think, the very species or
idea of life, and if anything else is immortal, and confessed by all that he
cannot perish. Aristotle {2}, has this remarkable observation,
``The energy, act, or
operation of God, is immortality, this is everlasting life; wherefore there
must needs be perpetual motion in God.''
And he reports {3}, that
Alcmaeon supposed that the soul was immortal, because it was
like to the immortals. But our God, the true God, is he "who only hath
immortality", #1Ti 6:16 that is, who hath it in and of himself, and gives
it to others. Angels are immortal, they die not; but then this immortality is
not of themselves, but of God, who supports and continues them in their being;
for as he made them out of nothing, he could, if he would, annihilate them, and
bring them to nothing again: the souls of men are immortal;
they cannot be killed, nor do they die with their bodies; but then what has
been said of angels may be said of them. The bodies of men, after the
resurrection, are immortal; this mortal then puts on immortality, and always is
clothed with it, and ever continues; but this is the gift of God, and the
effect of his will and power; yea, even the bodies of the wicked are immortal,
but not of themselves, it is even against their wills; they
choose and seek for death, but cannot have it; their torments are endless, and
the smoke of them ascends for ever and ever. God only has immortality in and of
himself.
3. God is life
"efficiently", the source and spring, the author and giver of life to
others; "With thee is the fountain of life", #Ps
36:9 which he would not be, if he had not life in and of himself, essentially,
originally, independently, most properly, and in the most perfect manner.
God is the author and giver of
life, from the lowest to the highest degree of it. The vegetative
life that is in herbs, plants, and trees, is from him, and supported by him;
and he takes it away, when his Spirit blows upon them, #Ge 1:11,12 Isa 40:7.
The animal life is owing to him; the life of all animals, of the fishes in the
sea, the fowl of the air, and the beasts of the field; and he gives them life
and breath; and when he takes it away, they die, and return to the dust, #Ge
1:20,21,24,25 Ac 17:25 Ps 104:29. The rational life in
angels and men, is from him; angels are made rational living spirits by him,
and in him they consist: to men he grants life and favour, and his visitation
preserves their spirit, and he is the God of their life, that gives it, and,
continues it, and takes it away at pleasure, #Ps 42:8. No creature can give
real life; men may paint to the life, as we say, but they cannot give life: no
man can make a living fly; he may as soon make a world.
The spiritual life that is in
any of the sons of men, is from God.
Men, in a state of unregeneracy, are dead, dead in a moral and spiritual
sense: and while they are corporally alive, they are dead in trespasses and
sins; and because of them dead as to their understanding
of, will to, affection for what is morally and spiritually good; and their very
living in sin is no other than death: nor can they quicken themselves; nothing
can give what it has not; the resurrection of the dead, in a corporal sense,
requires almighty power; and, in a spiritual sense, the exceeding greatness of
God's power; so that it is not by might or power of man, but by the Spirit and
Power of the living God.
It is God, that of his rich mercy, and because of his great love, and by
his almighty power, quickens men dead in sin, dead in law, and exposed unto
eternal death; he speaks life into them, when he calls them by his grace,
breathes into the dry bones the breath of life, and they live spiritually; a
life of justification, through the righteousness of Christ, which is the
justification of life, or adjudges and entitles them to
eternal life; and a life of faith on Christ, and of holiness from him; they
live in newness of life, soberly, righteously, and godly; which life is
preserved in them, it springs up to everlasting life; it is hid and secured
with Christ in God, is a never dying one, and shall issue in eternal life; in
which all the three Persons in the Godhead are concerned, #Joh 5:21,25 11:25 Ro
8:2.
Eternal life, so often spoken
of in scripture, as what the saints shall enjoy for evermore, is of God; it is
what he has provided and prepared for them in his council and covenant: what
they are foreordained unto in his purposes and decrees, and do most certainly
enjoy; what he who cannot lie has promised to them before the world began, and which is his free gift, and flows from his free
favour and good will, through Christ, #Ac 13:48 Tit 1:2 Ro 6:23 and in which
the Son and Spirit have a concern; Christ came that his people might have it,
and he gave his flesh for the life of them; it is put into his hands, and he
has a power to dispose of it, and give it to his sheep; so that none of them
shall perish, but have it, #1Jo 5:12 #Joh 17:2 10:28. And the
Spirit, whose grace springs up to it, and issues in it; and he dwells in his
people, as the earnest of it, and works them up for it, and brings them into
the full enjoyment of it. Now God must have life in the highest degree of it,
as explained; even essentially, originally, infinitely, and perfectly; or he
could never give life in every sense unto his creatures; and he must live for
ever, to continue eternal life, particularly to his people,
and preserve them in it.
{1} Apud Platon. in Phoedo, p.
79.
{2} De Coelo, l. 2. c. 3.
{3} De Anima, l. 1. c. 2.