It is important for the Christian to get lost in the aseity of God; in the Self-existence of the Father, Son, and Holy Spirit. His eternal life is truly the mysterium Trinitatis (mystery of the Trinity). He alone dwells in unapproachable light; He alone is immortal, the only wise God. His majesty consumes all of reality seen and unseen. No person can see Him unmediated and live; thus Jesus. The ineffable ultimacy of God in Christ is ultimately inexplicable, and thus the source of ultimate worship and adoration. It is this life that God has freely chosen to share with us in the most intimate of ways; He has made us co-heirs, participants with Himself, through the mediatorial vicarious humanity of Jesus Christ. This is what TF Torrance explicates for us:
The incarnation. This is the new act of the eternal God whereby God himself becomes man without ceasing to be God, the Creator becomes creature without ceasing to be Creator, the transcendent becomes contingent without ceasing to be transcendent, the eternal becomes time without ceasing to be eternal. This is an even more astounding act than that of the creation of the universe out of nothing, for in the incarnation the almighty living God becomes little without ceasing to be the mighty omnipotent eternal God. The self-humiliation of God in Jesus Christ, his kenosis or tapeinosis, does not mean the self-limitation of God or the curtailment of his power, but the staggering exercise of his power within the limitations of our contingent existence in space and time. Thus in it the omnipotent sovereign Lord God is revealed to have the inconceivable power of becoming little and contingent, while remaining what he eternally and almightily is. The sovereignty of God is here revealed to be omnipotence clothed in littleness, and it is as such that God exerts and exhibits his indescribable, inconceivable power in his revealing and saving acts for us in space and time.1
God’s life is an impenetrable mystery; the fact that He has always been, and always will be supersedes any possibility for comprehension. His eternal life of Father, Son, and Holy Spirit, as the One God (de Deo uno) is beyond the vanishing point of our vision. Even hidden as we are in the humanity of Jesus Christ, the very mystery of God’s life and eternality exceeds the very breaking point of circumscription.
When I am afraid; when fears assail me from without and within; I turn to God’s aseity as He has Self-revealed that reality in the Son of the Father by the Holy Spirit’s ‘hovering’ work. This is important: we don’t think God’s aseity as an abstract black abyss; we think it only as God has chosen for us to think it: as the triune koinonia of the threeness of God (de Deo trino). This is where I repose when I tremble in the darkness of this world; I flee to the Light of God’s never-ending / never-beginning life. He welcomes me as my Father, as my life now is garbed in the adoptive grace He has bestowed upon me, upon us, through the nature of Christ’s vicarious humanity pro nobis. The aseity of God’s life has a face, and for us that face is Jesus Christ. We will always only know God as Father of the Son / Son of the Father by the bond of love provided for by the Holy Spirit.
1 Thomas F. Torrance, The Christian Doctrine of God: One Being Three Persons (London: Bloomsbury T&T Clark, 2016), 214-15.