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Mark A. Smith
Jan 42 min read

LORD Over All But Father Only Through One

The Nicene Creed



The Father Almighty


As in the Apostles’ Creed, the Nicene Creed exclaims the Father as the Almighty. This speaks of the transcendence of God’s power over all things created (Ex.6:3). Therefore, the Father has the right to judge, but God is only the Father of the children of His light (James 1:16-18; 1Jn.1:5-10). Therefore He is Judge over the children of wrath who were conceived through the seed of the serpent (Eph.2:1-3; Jn.8:44; 1Jn.3:8-10; Gen.3:14-15; Matt.15:13; Ps.51:5). The world without the Father (1Jn.2:15-17), on the day they meet the Almighty (Rev.20:11-15; 1Cor.13:12), will meet God not as the Father but as the Judge (1Jn.2:21-23).


Therefore, to us who believe, God is the Father (1Jn.2:24), which is why I presuppose the Apostles’ Creed states the spirit of her faith this way: “I believe in God the Father, Almighty, Maker of heaven and earth.” That is very different than this Nicene creed, which joins the spirit of her faith in God as Father together with His transcendence as one complete human thought as she prays to think her thoughts after God. While both these statements are divinely true, however we should choose to confess Him; the Christian never possesses the Father as a distant Judge when He is as near as Christ is to us by the Spirit of the Word made flesh in us (Jn.17:10-11, 20-23, 26; Ps.145:18; Isa.50:8).


Therefore God is Almighty over all (Jer.23:23-24), but over us, God is the Father (Ps.34:18; 85:9); and to us (Jn.3:16), He has given the Son that we may draw near through His love for the Son (Col.1:13-16); and by drawing near through the glory of Christ (James 3:17-18; 4:7-10), the Father manifests His love to us through the Spirit of Christ (Jn.14:21-23), by which we call God Abba Father (Mk.14:36; Rom.8:15; Gal.4:6). This is a very intimate confession in comparison to drawing near to Him as the Almighty Father (Jn.5:17-18; Jer.3:9; 31:9). Nevertheless, we must be made to confess Him Almighty before we are made to confess Him as Father (Jn.5:21-23; 8:15-16; Lk.23:35-43 /emphasis: vs.40-41), for He is the Father only through the Son because He is a just judge (1Chr.28:6; 29:10; Isa.63:16; Lk.18:1-14; Ps.7:11; 50:6; Gen.18:25; Lk.11:11; James 1:17), for there is only one begotten Son (Dt.32:6; Jn.4:22). We are adopted sons through Christ alone (Jn.1:12-14; 14:6). The world cannot know Him as Father until they have known the Son as Lord and Savior (1Jn.3:1; 4:14-15). Therefore, we confess Him as Almighty and as our Father with a conscience cleansed by the blood of Christ and our bodies washed with water to distinguish us from the children of wrath whose father is the devil (Heb.10:22).


This is a subject which calls for rather careful examination. There can be no doubt (the argument of the present chapter should serve to substantiate it) that creeds have, historically speaking, been intimately associated with baptism1
1 J. N. D. Kelly, Early Christian Creeds, Third Edition. (London; New York: Continuum, 2006), 30.


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Quote of the Month

The Glory of Christ
Christ's Glory as God's Representative 

 

We must not rest satisfied with only an idea of this truth or a bare assent to the doctrine. Its power must stir our hearts. What is the true blessedness of the saints in heaven? Is it not to behold and see the glory of God in delight? And do we expect, doe we desire the same state of blessedness? If so, then know that it is our present view of the glory of Christ which we have by faith that prepares us for that eternal blessedness. These things may be of little use to some who are babes in knowledge and understanding or who are unspiritual, lazy, and unable to retain these divine mysteries (1Cor.3:1-2; Heb.5:12-14). But that is why Paul declared this wisdom of God in a mystery to them that were perfect, that is, who were more advanced in spiritual knowledge who had had their 'senses exercised to discern both good and evil (Heb.5:14). It is to those who are experienced in the meditation of invisible things, who delight in the more retired paths of faith and love, that they are precious. We believe in God only in and through Christ. This is the life of our souls. God himself, whose nature is infinitely perfect, is the highest object of our faith. But we cannot come directly to God by faith. We must come by the way and by the helps he has appointed for us. This is the way by which he has revealed his infinite perfections to us, which is Jesus Christ who said, 'I am the way.' By our faith in Christ we come to put our faith in God himself (Jn.14:1). And we cannot do this in any other way but by beholding the glory of God in Christ, as we have seen (Jn.1:14). 

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John Owen; pg. [24-26]

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