God does not know what the result would be if two and two made five, nor does he know “whether a chimæra ruminating in a vacuum devoureth second intentions”; and that, simply for the reason that he cannot know self-contradiction and nonsense. These things are not objects of knowledge. Clarke, Christian Theology, 80—“Can God make an old man in a minute? Could he make it well with the wicked while they remained wicked? Could he create a world in which 2 + 2 = 5?” Royce, Spirit of Modern Philosophy, 366—“Does God know the whole number that is the square root of 65? or what adjacent hills there are that have no valleys between them? Does God know round squares, and sugar salt-lumps, and Snarks and Boojums and Abracadabras?”
(g) Omniscience, as qualified by holy will, is in Scripture denominated “wisdom.” In virtue of his wisdom God chooses the highest ends and uses the fittest means to accomplish them.
Wisdom is not simply “estimating all things at their proper value” (Olmstead); it has in it also the element of counsel and purpose. It has been defined as “the talent of using one's talents.” It implies two things: first, choice of the highest end; secondly, choice of the best means to secure this end. J. C. C. Clarke, Self and the Father, 39—“Wisdom is not invented conceptions, or harmony of theories with theories; but is humble obedience of mind to the reception of facts that are found in things.” Thus man's wisdom, obedience, faith, are all names for different aspects of the same thing. And wisdom in God is the moral choice which makes truth and holiness supreme. Bowne, Principles of Ethics, 261—“Socialism pursues a laudable end by unwise or destructive means. It is not enough to mean well. Our methods must take some account of the nature of things, if they are to succeed. We cannot produce well-being by law. No legislation can remove inequalities of nature and constitution. Society cannot produce equality, any more than it can enable a rhinoceros to sing, or legislate a cat into a lion.”
3. Omnipotence.
By this we mean the power of God to do all things which are objects of power, whether with or without the use of means.
Gen. 17:1—“I am God Almighty.” He performs natural wonders: Gen. 1:1-3—“Let there be Light”; Is. 44:24—“stretcheth forth the heavens alone”; Heb. 1:3—“upholding all things by the word of his power.”Spiritual wonders: 2 Cor. 4:6—“God, that said, Light shall shine out of darkness, who shined in our hearts”; [pg 287] Eph. 1:19—“exceeding greatness of his power to us-ward who believe”; Eph. 3:20—“able to do exceeding abundantly.”Power to create new things: Mat. 3:9—“able of these stones to raise up children unto Abraham”. Rom. 4:17—“giveth life to the dead, and calleth the things that are not, as though they were.” After his own pleasure: Ps. 115:3—“He hath done whatsoever he hath pleased”; Eph. 1:11—“worketh all things after the counsel of his will.” Nothing impossible: Gen 18:14—“Is anything too hard for Jehovah?” Mat. 19:26—“with God all things are possible.” E. G. Robinson, Christian Theology, 73—“If all power in the universe is dependent on his creative will for its existence, it is impossible to conceive any limit to his power except that laid on it by his own will. But this is only negative proof; absolute omnipotence is not logically demonstrable, though readily enough recognized as a just conception of the infinite God, when propounded on the authority of a positive revelation.”
The omnipotence of God is illustrated by the work of the Holy Spirit, which in Scripture is compared to wind, water and fire. The ordinary manifestations of these elements afford no criterion of the effects they are able to produce. The rushing mighty wind at Pentecost was the analogue of the wind-Spirit who bore everything before him on the first day of creation (Gen. 1:2; John 3:8; Acts 2:2). The pouring out of the Spirit is likened to the flood of Noah when the windows of heaven were opened and there was not room enough to receive that which fell (Mal. 3:10). And the baptism of the Holy Spirit is like the fire that shall destroy all impurity at the end of the world (Mat. 3:11; 2 Pet. 3:7-13). See A. H. Strong, Christ in Creation, 307-310.
(a) Omnipotence does not imply power to do that which is not an object of power; as, for example, that which is self-contradictory or contradictory to the nature of God.
Self-contradictory things: “facere factum infectum”—the making of a past event to have not occurred (hence the uselessness of praying: “May it be that much good was done”); drawing a shorter than a straight line between two given points; putting two separate mountains together without a valley between them. Things contradictory to the nature of God: for God to lie, to sin, to die. To do such things would not imply power, but impotence. God has all the power that is consistent with infinite perfection—all power to do what is worthy of himself. So no greater thing can be said by man than this: “I dare do all that may become a man; Who dares do more is none.” Even God cannot make wrong to be right, nor hatred of himself to be blessed. Some have held that the prevention of sin in a moral system is not an object of power, and therefore that God cannot prevent sin in a moral system. We hold the contrary; see this Compendium: Objections to the Doctrine of Decrees.