Читать книгу Jewish Theology, Systematically and Historically Considered - Kaufmann Kohler - Страница 15

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1. Among all the emotions which underlie our God-consciousness the foremost is the realization of our own weakness and helplessness. This makes us long for One mightier than ourselves, for the Almighty whose acts are beyond comparison. The first attribute, therefore, with which we feeble mortals invest our Deity is omnipotence. Thus the pagan ascribes supreme power over their different realms to his various deities. Hence the name for God among all the Semites is El—“the Powerful One.”225 Judaism claims for God absolute and unlimited power over all that is. It declares Him to be the source and essence of all strength, the almighty Creator and Ruler of the universe. All that exists is His creation; all that occurs is His achievement. He is frequently called by the rabbis ha Geburah, the Omnipotence.226

2. The historical method of study seems to indicate that various cosmic potencies were worshiped in primitive life either singly or collectively under the name of Elohim, “divine powers,” or Zibeoth Elohim, “hosts of divine powers.” With the acceptance of the idea of divine omnipotence, these were united into a confederacy of divine forces under the dominion of the one God, the “Lord of Hosts.” Still these powers of heaven, earth and the deep by no means at once surrendered their identity. Most of them became angels, “messengers” of the omnipotent God, or “spirits” roaming in the realms where once they ruled, while a few were relegated as monsters to the region of superstition. The heathen deities, which [pg 092] persisted for a while in popular belief, were also placed with the angels as “heavenly rulers” of their respective lands or nations about the throne of the Most High. At all events, Israel's God was enthroned above them all as Lord of the universe. In fact, the Alexandrian translators and some of the rabbis actually explained in this sense the Biblical names El Shaddai and J.H.V.H. Zebaoth.227 The medieval philosophers, however, took a backward step away from the Biblical view when, under the influence of Neoplatonism, they represented the angels and the spirits of the stars as intermediary forces.228

3. According to the Bible, both the Creation and the order of the universe testify to divine omnipotence. God called all things into existence by His almighty word, unassisted by His heavenly messengers. He alone stretched out the heavens, set bounds to the sea, and founded the earth on pillars that it be not moved; none was with Him to partake in the work. This is the process of creation according to the first chapter of Genesis and the fortieth chapter of Isaiah. So He appears throughout the Scriptures as “the Doer of wonders,” “whose arm never waxes short” to carry out His will. “He fainteth not, neither is He weary.” His dominion extends over the sea and the storm, over life and death, over high and low. Intermediary forces participating in His work are never mentioned. They are referred to only in the poetic description of creation in the book of Job: “Where wast thou when I laid the foundations of the earth? … When the morning stars sang together, and all the sons of God shouted for joy.”229

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Proof of God's supreme power was found particularly in history, either in His miraculous changing of the natural order, or in His defeat of the mighty hostile armies which bade Him defiance.230 Often the heathen deities or the celestial powers are introduced as dramatic figures to testify to the triumph of the divine omnipotence, as when the Lord is said to “execute judgment against the gods of Egypt” or when “the stars in their courses fought against Sisera.”231

4. God's power is limited only by His own volition. “He doeth what He willeth.”232 In man the will and the power for a certain act are far apart, and often directly conflicting. Not so with God, for the very idea of God is perfection, and His will implies necessarily the power to accomplish the desired end. His will is determined only by such factors as His knowledge and His moral self-restraint.

5. Therefore the idea of God's omnipotence must be coupled with that of His omniscience. Both His power and His knowledge are unlike man's in being without limitation. When we repeat the Biblical terms of an all-seeing, all-hearing, and all-knowing God, we mean in the first instance that the limitation of space does not exist for Him. He beholds the extreme parts of the earth and observes all that happens under the heavens; nothing is hidden from His sight. He not only sees the deeds of men, He also searches their thoughts. Looking into their hearts, He knows the word, ere it is upon the tongue. Looking into the future, he knows every creature, ere it enters existence. “The darkness and the light are alike to Him.” With one glance He surveys all that is and all that happens.233 He is, as the rabbis express it, “the all-seeing Eye and the all-hearing Ear.”234

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In like manner the distinctions of time disappear before Him. The entire past is unrolled before His sight; His book records all that men do or suffer, even their tears;235 and there is no forgetfulness with Him. The remotest future also is open before Him, for it is planned by Him, and in it He has allotted to each being its days and its steps.236 Yea, as He beholds events ere they transpire, so He reveals the secrets of the future to His chosen ones, in order to warn men of the judgments that threaten them.237

6. The idea of divine omniscience could ripen only gradually in the minds of the people. The older and more child-like conception still remains in the stories of the Deluge and the Tower of Babel, where God descended from heaven to watch the doings of men, and repented of what He had done.238 Obviously the idea of divine omniscience took hold of the people as a result of the admonitions of the prophets.

7. Philosophical inquiry into the ideas of the divine omnipotence and omniscience, however, discloses many difficulties. The Biblical assertion that nothing is impossible to God will not stand the test as soon as we ask seriously whether God can make the untrue true—as making two times two to equal five—or whether He can declare the wrong to be right. Obviously He cannot overturn the laws of mathematical truth or of moral truth, without at the same time losing His nature as the Source and Essence of all truth. Nor can He abrogate the laws of nature, which are really His own rules for His creation, without detracting from both His omniscience and the immutability of His will. This question will be discussed more fully in connection with miracles, in chapter XXVII.

Together with the problem of the divine omniscience arises the difficulty of reconciling this with our freedom of will and [pg 095] our moral responsibility. Would not His foreknowledge of our actions in effect determine them? This difficulty can only be solved by a proper conception of the freedom of the will, and will be discussed in that connection in chapter XXXVII.

Altogether, we must guard against applying our human type of knowledge to God. Man, limited by space and time, obtains his knowledge of things and events by his senses, becoming aware of them separately as they exist either beside each other or in succession. With God all knowledge is complete; there is no growth of knowledge from yesterday to to-day, no knowledge of only a part instead of the whole of the world. His omniscience and omnipotence are bound up with His omnipresence and eternity. “For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.”239

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