Gleanings in the Godhead - 1. The Solitariness of God

by A.W. Pink

Revised: February 14, 2005

Part 1: Excellencies Which
Pertain to the Godhead as God

1. The Solitariness of God

Perhaps The Title of the chapter is not sufficiently explicit to indicate its theme. This is partly because so few are accustomed to meditate upon the personal perfections of God. Comparatively few who occasionally read the Bible are aware of the awe-inspiring and worship-provoking grandeur of the divine character. That God is great in wisdom, wondrous in power, yet full of mercy is assumed by many as common knowledge. But to entertain anything approaching an adequate conception of His being, nature, and attributes, as revealed in the Scripture, is something which very few people in these degenerate times have done. God is solitary in His excellency. "Who is like unto Thee, O LORD, among the gods? who is like Thee, glorious in holiness, fearful in praises, doing wonders?" (Ex. 15:11).

"In the beginning, God" (Gen. 1:1). There was a time, if "time" it could be called, when God, in the unity of His nature (though subsisting equally in three persons), dwelt all alone. "In the beginning, God." There was no heaven, where His glory is now particularly manifested. There was no earth to engage His attention. There were no angels to sing His praises. There was no universe to be upheld by the word of His power. There was nothing, no one, but God; and that not for a day, a year, or an age, but "from everlasting." During a past eternity God was alone—self-contained, self-sufficient, in need of nothing. Had a universe, or angels, or humans been necessary to Him in any way, they also would have been called into existence from all eternity. Creating them when He did added nothing to God essentially. He changes not (Mal. 3:6), therefore His essential glory can be neither augmented nor diminished.

God was under no constraint, no obligation, no necessity to create. That He chose to do so was purely a sovereign act on His part, caused by nothing outside Himself, determined by nothing but His own good pleasure; for He "worketh all things after the counsel of His own will" (Eph. 1:11). That He did create was simply for His manifestative glory. Do some of our readers imagine that we have gone beyond what Scripture warrants? Then we appeal to the Law and the testimony: "Stand up and bless the LORD, your God, for ever and ever; and blessed be thy glorious name, which is exalted above all blessing and praise" (Neh. 9:5). God is no gainer even from our worship. He was in no need of that external glory of His grace which arises from His redeemed, for He is glorious enough in Himself without that. What was it that moved Him to predestinate His elect to the praise of the glory of His grace? It was "according to the good pleasure of His will" (Eph. 1:5).