This subject appears from the note prefixed to have caused more than usual difficulty in its arrangement, owing mainly to the frequency with which God the Father is evidently spoken of without being so named. We think, however, that a wise discretion has been exercised in largely excluding such passages, and merely giving those that definitely present God as Father.
We have no intention of reviewing the work on this occasion generally, but would like to call especial attention to the different uses of the word “Father,” as applied to God in Scripture, briefly indicated in the last section of our subject. We think that it is a line of truth but little searched out, and one that would well repay careful study.
A brief consideration of the subject shows that the word Father is applied to God in six different ways (perhaps a closer study may reveal seven). They are as follows 1. “God the Father” (Galatians 1:1, etc.) merely expresses His position in the Trinity, being (as we say) the first person in it.
2. “The Father of our Lord Jesus Christ” expresses His relationship to Christ.
3. “God our Father” shows His relationship to Christians.
4. “Father of Mercies, etc., uses the word in the sense of “author” or “originator.”
5. “God and Father of all” expresses His general relation. ship to His creatures.
These are all found in the last section of our subject; for the sixth, however, we must refer to the o. t., where we find 6. “A Father to Israel,” showing God’s relationship to His ancient people.
From the above it is therefore dear that (5) in a general sense God is a Father to all His creatures, being over all (Ephesians 4:6), giving sunshine and rain (Matthew 5:45), caring for the brute creation (vi. 26), kind to the unthankful and the evil (Luke 6:35).
We next see (6) that Israel nationally being regarded as God’s son (Hosea 11:1; Romans 9:4), God is called in a general sense their Father, (1 Chronicles 29:10; Isaiah 63:16; 64:8; Jeremiah 31:9; Malachi 1:6) in a few isolated passages.
We must, however, most carefully distinguish the world-wide application of the word (5) and its national application (6) from its wonderful personal and individual use in the New Testament as applied to Christians in a relationship so near, and with love so intense, that as Father He is said to love His own as He loves the Son (John 17:23). To show that such a relationship is entirely new, and consequent on the death and resurrection of Christ, we need only refer to such a passage as Galatians 3:4, where, after carefully describing the Jew as a child, differing however nothing from a servant, the apostle proceeds to contrast this with the brighter glory and more intimate relationship of the christian position as a son (4:6, contrast “when we were” in ver. 3, with “because you are” ver. 6). It is the latter alone, and that by virtue of the indwelling Spirit, who can cry “Abba Father”—a beautiful utterance, and one not known under the law. Romans 8:15 also presents the same cry as the result of the Spirit of adoption.
“Abba” as is well-known is the Syriac form of “father” according to the common language of Palestine, while “pateer,” the other word, is the Greek form of the same. If then we may, without straining the interpretation, regard “Abba” as the Jewish, and “Father” as the Gentile form of the same title, we get a wonderful significance in the union of both in this the Christian’s cry, Jew and Gentile both being one in Christ (Colossians 3:11).
If a doubt should still remain in the minds of any as to the entire difference between our relationship to God, and that of the Jew of old, a brief study of pp. 78, 79 contrasted with the six or seven solitary passages in the o. t. that speak of God as Father will show that there is no possible parallel between the two, and that we occupy a place of wonderful nearness to God, little though our souls really enjoy it.
W e have no room in the short space at our disposal to touch upon God in relationship as Father to Christ; (2) a subject full of deepest interest and mystery, containing such utterances as “ My Father is greater than I” and yet “I and my Father are one”; at times taking us into the hidden counsels of the triune God before the world was, at others showing us the delight that rested on the lowly Man on earth; but before we close, we would just allude to “ Father” used as “author.” (4) Take for instance that mysterious passage in Hebrews 12:9, which seems to carry us back to Genesis 2:7, or those beautiful titles given us in our subject, “The comforter of those in trouble,” “The Father of mercies, and God of all comfort,” “The Father of glory.” Oh! how little do we know of this “all comfort,” much though we need it; how little gratitude do the unnumbered “mercies” of our Father cause to ascend from our hearts, and oh! how little are our hearts set by faith on that bright “glory” of which He is the Father, to the exclusion of the earthly shams that are all around. May God indeed use this subject we have considered together to deepen in each of our ‘souls the sense of the blessedness of our position and the greatness of God’s love.