Why should I believe in God?

That God exists and that He originated all things is assumed and stated. Unbelieving men may demand that proofs of His existence be produced, but nowhere in Scripture does God condescend to furnish such proofs. Were He to do so they would not be intelligible to the feeble minds of puny men. Moreover they are no more really needed than proofs that the sun exists and shines. That fact could only be doubted by a man who had neither sight nor feeling, and it is just because unbelieving men have neither sight nor feeling of a spiritual sort, that they doubt, or even deny, the existence of God.

This lies at the very threshold of Christianity. It affirms as a matter of faith that without which no movement of spiritual life is possible. "He that cometh to God must believe that He is." To bring such a primary truth as the existence of God therefore into the realm of matters which may be discussed is to descend to the very elementary. Yet as "all men have not faith," and the propagation of rationalistic theories is being so actively pursued today, due attention upon even this fundamental fact is not bestowed in vain. Excessive labouring of the point need not be desired, as much occupation controversially with the topic would be a mistake on the part of simple believers; yet seasonable witness to its truth from whatever quarter is surely matter for thankfulness. It is satisfactory to begin with too, when one finds this argument for the being or existence of God based upon ethical rather than upon rational ground. That is to say, that our true knowledge of God is, at bottom, not a matter of reason or intellectual conviction, but intuitive and spiritual. And this is so. The existence of God is not a mere deduction proved by certain facts in nature, or by the undeniable traces of His hand throughout the entire universe, moral and material alike. It is a fact in itself, of which, as natural men even, we are convinced in the innermost recesses of our hearts, apart altogether from demonstration to the mental faculties. Nature's wonders may combine to pour into man's ear their testimony to their great Originator. Man's own indelible intuitions, however, and the promptings of his conscience, bear witness of Him in the heart.

Look at the creation. There is a testimony God has given of Himself. Man is guilty, if he does not see God in it. There are many difficulties, many things he cannot explain; but the testimony is sufficient to condemn those who do not believe in God the Creator.

Creation should, indeed, speak, and its voice be heard. What is invisible in the Creator should be and is seen, and seen clearly, being understood by the things that are made—even His eternal power and Godhead—not, indeed, His grace, or truth, or love, but infinite power and design, so much so that people are left thus without excuse. (See Romans 1:20.) Creation declares the power of God. It does not reveal what He is in Himself—His nature—but to any, except those wilfully blind, it is evidence sufficient of the existence of a Creator-God!

I am certain if there is no revelation from God, there is no God. But the whole universe around me bears witness to the reality of a Creator, and although the visible things do not contain the secret of the nature of Him who brought them into existence, there is enough of evidence borne by them, to convince every intelligent being that He, without whom a sparrow cannot fall to the ground, could not leave His poor creature without some ray of light as to how he stands with respect to His holy and righteous will.

1914 122 "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." In vain would men pretend to the knowledge of God apart from the Scriptures. They have tried long and hard to attain to it by their own means, science, philosophy, etc., but only to end with this confession of their ignorance, "To the unknown God." Such was the boasted wisdom of the Greeks nothing indeed to be proud of. God can only be known by the revelation of Himself, and a revelation of Himself He has given nowhere but in the Scriptures. He has given, in creation, visible proofs of His eternal power and divinity; but these proofs, if sufficient to condemn the fool who hath said in his heart, "There is no God," do not reveal Him in His nature and character. The Scriptures only, because God-breathed, can do that. Therein alone is God manifested in His holiness, righteousness and love. "God is light" and "God is love" is what we learn and see both in His written Word and in the incarnate Word, our Lord Jesus Christ, "the brightness of His glory and the express image of His person," or, as it may be translated, "the resplendence of His glory and the imprint of His substance."

Here we have an answer divinely simple, divinely sure. Jesus reveals God to the soul — reveals the Father to the heart. Precious fact! We are not sent to creation, to learn who God is — though we see His power, wisdom and goodness there. We are not sent to the Law — though we see His justice there. We are not sent to providence — though we see the profound mysteries of His government there. No; if we want to know who and what God is, we are to look in the face of Jesus Christ, the only-begotten Son of God, who dwelt in His bosom before the worlds, who was His eternal delight, the object of His affections, the centre of His counsels. He it is who reveals God to the soul. We cannot have the slightest idea of what God is apart from the Lord Jesus Christ. "In him dwells all the fullness of the Godhead [Theotes] bodily." "God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ."

Christ is the Revealer of God. Before His incarnation clouds and darkness more or less hid the Creator from the ken of His creatures. Christ's coming into the world has made known all that God is. His love, His grace, His holiness, His righteousness, have all been expressed perfectly in Jesus Christ. He who would know God need not study nature or providence for this purpose (these at best only declare parts of His ways); Christ and Christ alone is the manifestation of God to man. We recall His own words: "I am the way, the truth, and the life; no man comes to the Father, but by Me" (John 10:6).

The apostle here says, "We declare to you glad tidings, how that the promise which was made to the fathers, God has fulfilled the same to us their children, in that he has raised up Jesus." Here is one who is to fulfil all God's will. God brings Himself before the eyes of men in this Person. If we do not believe in Christ as the revelation of God we must remain in our natural darkness, we can never know Him. There is no other light. Jesus is the true light. God has found a way of bringing Himself before our eyes. And all this light is that our souls may be saved. Jesus is set to be a light of the Gentiles, that He may be for salvation to the ends of the earth. Salvation is found in the knowledge of God; it cannot be known otherwise. It is not found in darkness and unbelief. And if God is to be known He must declare Himself; this He has done in Christ. There is no wisdom in man that can reach up to God. What human mind could pry into the secret of God? Who could approach into His presence? No creature. Hence if man is to know God, God must first declare Himself. If man is to approach to God, God must first draw near to man. This He has done in Christ. And He has drawn near to a rebellious race in kindness and love.

The most pronounced Freethinkers, the Positivist Mill, and the Agnostic Spencer, admit that secondary causes fail to explain the universe, and that primeval causes (for they thus own a causa causans) must have operated before, behind and above all that men can apprehend. How much more is One who announces His death by lawless hands, and His rising on the third day, with the amplest evidence that so He did rise! Then seen, heard, felt by unimpeachable witnesses, manifestly not a result of natural causes, it is God's action for the worthiest reason and His own glory in the midst of this world's evil and unbelief.