God Knows

O tired heart!
God knows.
Not you nor I.
Who reach our hands for gifts
That wise love must deny.
We blunder where we fain would do our best
Until aweary, then we cry, “Do Thou the rest.”
And in His hands the tangled thread we place
Of our pour, blind weaving, with a shamed face.
All trust of ours He sacredly will keep.
So, tired heart – God knows – go thou to work or sleep.

O tired heart!
God knows.
Where we but guess,
Of unknown future years,
Their joys or bitterness.
For we are finite, limited, enfurled,
His vision in its sweep reaches from world to world.
Our hidden, complex selves, His eye doth see,
And with exceeding tenderness, weighs equally.
O wisdom infinite! O love naught can o’erwhelm!
Rest, tired heart – God knows – give unto Him the helm.

“Resignation,” or “God Knows,” was written by Hannah Coddington. I did not find any biographical information on the author, but poetry under her name appears a good bit in the late 1800s. The above poem can be found in Life of Charles Haddon Spurgeon, the World’s Great Preacher (1892), Songs for the Shut-in (1893), and The Year Book of American Authors (1894). The latter book certainly suggests she was an American.

The sovereign submissive

John 18:1-14, Authorized Version (AKJV)
1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. 2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. 3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. 7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: 9 that the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. (Cf. 17:12) 10 Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? 12 Then the band and the captain and officers of the Jews took Jesus, and bound him, 13 and led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. 14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

The arrest of Jesus demonstrates:

• His omniscience of all things, foreknowledge of events, verses 1-4
• His sovereignty over the situation, verses 4-6
• His protection of his disciples, verses 8-11
• His submission to the Father’s will, verses 5, 11-13

The divine dealings of God

Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Joseph wended his way from his people to a pit (Genesis 37:1-3; Genesis 37:23-24), from a pit to a purchase (Genesis 37:28), from a purchase to Potiphar’s house (Genesis 37:36), from Potiphar’s house to a prison (Genesis 39:7-20), and from prison to Pharoah’s palace (Genesis 41:37-45) – all the while traveling on the journey sent by God, meant for good (Genesis 45:5; Genesis 50:20).

Declaring the end from the beginning

Isaiah 46:9-10 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

The Scriptures teach that God knows all things, and from eternity knows what He knows (1 Chronicles 28:9; Psalm 139:1-6; Psalm 147:5; Isaiah 46:9-10; John 2:24–25; 1 John 3:20). Because man is finite and God’s omniscience is inscrutable, men often draw back from such knowledge. With David let us be satisfied that “Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” May we never seek to explain away God’s infinite and eternal knowledge.

For those who wish to redefine things that our minds can’t comprehend, there are passages available. For example, God brought the animals he created unto Adam “to see what he would call them” (Genesis 2:19). Through an angel God told Abraham “now I know that thou fearest God,” after Abraham offered Isaac his son (Genesis 22:12). God seemed to not know what Adam would name the animals. God seemed to not know how Abraham would respond when he commanded him to offer Isaac. How do we interpret and understand such texts?

The inspired Scripture describes God as all-knowing, an attribute we theologically label omniscience. It extends that knowledge not only to the past and present, but also to the future. First, it is wise to notice that the first passages listed above (Psalm 139:1-6; Psalm 147:5; Isaiah 46:9-10; et al.) are clearly fashioned to teach about the extent of God’s knowledge. These come from an eternal perspective. There are no “ifs,” no contingencies, no questions, no uncertainties. The next passages (Genesis 2:19; Genesis 22:12) are embedded in narratives of God’s dealings with Adam and Abraham. They are not designed to speak specifically to God’s eternal attribute of knowledge, but to narrate how God interacts with these men. Here God steps “into time” and deals with man on his level. From man’s standpoint there are “ifs,” contingencies, questions, and uncertainties. Some might prefer the term “anthropomorphism” – ascribing human attributes to God – to describe or understand these texts. When eternal omniscient God deals with temporal finite mankind, he must accommodate his speech and actions to their level. It is unnecessary to hedge that God’s knowledge is somehow bound by the decisions of men and the outcomes of events in time and space.

“Such knowledge is too wonderful for me; it is high, I cannot attain unto it.”

Open Theism: a Conclusion

C. S. Lewis once wrote, “Everyone who believes in God at all believes that He knows what you and I are going to do tomorrow.”
 My, how things have changed.

While Open Theism isn’t on the radar of many Baptists in their local churches, it is growing in popularity in the theological world. Both the Christianity Today periodical and the Evangelical Theological Society seem to be promoting its acceptance (at the least not warning against it). It is founded in ideas of radical libertarian freewill, and appears, in part, to be an adverse reaction to strong views on the predestination, decrees and purpose of God. It seeks to “reconcile” God’s sovereignty and man’s free will. It is a growing issue, as Martyn McGeown notes, “Open theism is not on the lunatic fringe in Christendom. Leading evangelicals espouse this heresy.”

Open Theism presents an unbiblical view of God. A warped view of God can distort other doctrines, such as God’s wrath, God’s righteousness, the substitutionary atonement, salvation by grace and others. A biblical view of God embraces “God and the Three O’s” -- omnipresence (all present; Proverbs 15:3), omnipotence (all powerful; Revelation 19:6); and omniscience (all knowing; John 21:17). Open Theism disputes most directly God’s omniscience, but this affects thoughts on his omnipresence and omnipotence as well.

Open Theism should be pointed out, warned against and rejected.

God is not a man. He is not like us. “For he is not a man, as I am...(Job 9:32)” “...Thou thoughtest that I was altogether such an one as thyself...(Psalm 50:21).” “...I am God, and there is none like me. (Isaiah 46:9)”

Open Theism: What Is It?
Open Theism: Against God's Omniscience
Open Theism: Problem Passages

Open Theism: Problem Passages

There are some verses and incidents in the Bible that seem to contradict God's outright omniscience in all cases at all times. Let’s look at a few of these that are raised by Open Theists and others.

Did God know where Adam and Eve were hiding? 

• Genesis 3:8b-9 “...Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou?” 
• Open Theistic Conclusion: God had to look for Adam and Eve in the Garden of Eden, so he doesn't know everything. 
•  This example is actually a quite strange objection – very often mentioned but well understood textually even by most of those who don’t believe God is absolutely omniscient. Rather than a confused God who is looking for a couple he can’t find, God is asking a question to draw out the thoughts of his hearers, Adam and Eve. God uses this method again, recorded in Genesis 4:9-10 “And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.” It is unquestionably clear that God does not ask this question for his own knowledge, but to draw out the thoughts of his hearer, Cain. This is a common teaching technique.

Did God make a mistake in creating mankind? 

• Genesis 6:6 “And it repented the Lord that he had made man on the earth, and it grieved him at his heart.” 
• Open Theistic Conclusion: God made a mistake, not foreseeing what would go wrong with his creation. 
• Genesis 6:6 doesn't delve into the arena of knowledge or foreknowledge. It relates what we would describe as “feelings”. On the other hand, verse 3 is about knowledge and foreknowledge, when God unequivocally states what he is going to do: “And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” In “it repented the Lord” and “it grieved him” we find two of many biblical uses of anthropomorphic language.[1] When the Bible says that the sun rises and sets, it adapts to man-centered language -- rather than using God-centered language. From God’s perspective the sun doesn’t move. From man’s perspective the sun rises and sets. God does as he pleases (Psalm 115:3; 135:6), and in this case it pleased him to “repent” and “grieve” (Daniel 4:35). From their perspective, some men say God did not know what would happen when he created the world.  But Isaiah says he knows and declares the end from the beginning. The statement in Genesis 6 is not addressing the knowledge of God from an intellectual standpoint. It is, rather, addressing the concern of God for his creation -- expressing his great displeasure of sin and explaining why he would judge the whole earth.

Is God uncertain of the future? 

• Exodus 4:9 “And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.” 
• Open Theistic Conclusion: God gave extra signs, since he didn’t know for sure which ones the Israelites would believe. 
• Did God know how the people would react? Yes. Rather than directly telling Moses that he knew they would not immediately respond to the signs, God is preparing Moses -- by demonstrating his power and supplying him with other signs to perform when they respond unfavourably to the first signs. The signs operated just as God designed and foreknew. The continual demonstration of his ample grace increases faith, first of Moses, and then of the children of Israel.

Did God change his mind about Israel because he didn’t know something? 

• Exodus 32:11-14 “And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. And the Lord repented of the evil which he thought to do unto his people.” 
• Open Theistic Conclusion: Because of unforeseen circumstances, God was about to wipe out the nation he was creating. 
• The Lord knows the way of the righteous and will bless it. The Lord knows the way of the ungodly and shall judge it (Psalm 1:6). God demonstrates both his fierce wrath and ample grace. In “the Lord repented” we again find the biblical use of anthropomorphic language, an expression of God’s “feelings”. In Exodus 32, from Moses’s perspective, God seemed to change. And in the sense of responding conditionally, he did “change” (see Jeremiah 18:5-11; “if that nation…turn from their evil, I will repent”). He answered Moses’s prayer. This is a series of actions demonstrating God’s justice and grace and not a lack of foreknowledge on God’s part (cf. Jonah 3:4b,10; 4:2).

Is there something that never entered God’s mind? 

• Jeremiah 32:35 “And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.”
• Open Theistic Conclusion: The thought of sacrificing children was something God was unable to foresee. 
• This is an expression of incredulity in the human sense, not a remark on God’s overall knowledge.  The statement emphasizes the presumptuous nature of their acts. God did not order it by his law or his prophets, and in no way approved of their actions. It was a grievous sin and an abomination.

Was God surprised by what happened? 

• Isaiah 5:3-4 “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” 
• Open Theistic Conclusion: God expected something that did not come to pass. 
• Was God surprised by the progress of his vineyard?  This is a simple manner of expression of truth my means of a parable rather than conundrum concerning God's knowledge. “When I looked that it should bring forth grapes” speaks of the lack of proper and timely response to the work of God, as would by nature occur in a vineyard, and is not expressly saying something about God’s foreknowledge.

The above verses are a small sampling of some of those used by Open Theists to “prove” that God is not omniscient or all-knowing. A Google search will easily reveal other disputed verses, as well as answers to the Open Theist view much better than the ones provided here.

Open Theism: What Is It?
Open Theism: Against God's Omniscience


[1] Anthropomorphic language – “ascribing human form or attributes to a being or thing not human, especially to a deity” (Dictionary.com) Anthropomorphic language in the Bible presents God in human terms that we might have some human understanding of and empathy with his actions.

"The term “anthropomorphism,” in its restricted sense, refers to the representation of God with the forms of humanity (such as an arm or hand). “Anthropopathism” refers to the representation of God with the feelings of humanity. “Anthropopraxism” refers to the representation of God with the activities of humanity." -- From Recognizing and Interpreting Anthropomorphic Language

Open Theism: Against God's Omniscience

Hank Hanegraaff writes, “It’s not too surprising to hear non-Christians and even cultists deny that God is omniscient.[1] But what is surprising is that a growing number of theologians today who profess to be evangelicals also deny it.” Open Theism posits a view of God’s knowledge in which there are things which are unknowable to God. This is the big difference between Open Theism and more traditional views of God. Christians have usually professed that God knows all things.[2] Open Theism attempts to reconcile God’s knowledge, man’s free will and the “problem” of evil (while embracing some verses which appear to say that God did not know something). Like any other theological view, all points of Open Theism are not agreed even among those who hold the view. The consistent thread seems to be: God does not know the future exhaustively because the future depends on human libertarian free will choices – which do not exist until man makes them.

The Bible teaches that God is omniscient or all-knowing: 1 John 3:20 For if our heart condemn us, God is greater than our heart, and knoweth all things. His omniscience extends throughout eternity, embracing past, present and future.

In the past

• “The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.” (Ecclesiastes 1:9)
• “Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.” (John 1:48)
• “for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.” (John 4:18)

In the present

• “For he looketh to the ends of the earth, and seeth under the whole heaven;” (Job 28:24)
• “And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?” (Matthew 9:4) 
• “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered.” (Matthew 10:29-30)

In the future

• “Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.” (Psalm 139:16)
• “that saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;” (Isaiah 44:28-45:1)
• “Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.” (Matthew 26:34)

Man knows something of the past and the present, but only partially. He knows the future only as a possibility. God knows all things – past, present and future. The truth of his omniscience is seen in declarative statements of the Bible. He knows everything that will occur from the beginning to the end of human history (Isaiah 46:9-10). He knows our thoughts and words, even before we think or speak them (Psalm 139:4), knows our prayers before we ask (Matthew 6:8) and knows our hearts and their secrets (1 Kings 8:39; Psalm 44:21). His eyes are in every place (Proverbs 15:3), and his understanding is infinite or unlimited (Psalm 147:5). There is nothing that escapes God’s knowledge or notice (Psalm 19:6, Psalm 139:7-12; Proverbs 5:21). His knowledge of what’s going to happen in the future is seen in fulfilled prophecies (Isaiah 41:21-24; 42:9; 44:7), whether fulfilled shortly (1 Kings 22:28-38; Matthew 26:34) or many years later (1 Kings 21:23; cf. 2 Kings 9:36; Matthew 24:2).

Isaiah 46:9-11 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

Other verses to consider include: Psalm 115:3; Ecclesiastes 3:14; Isaiah 48:3-6; Jeremiah 1:5; John 16:30; John 18:4; John 21:17; Hebrews 4:13; 2 Peter 3:8.

Throughout the Bible, its writers in distinct ways regularly tell us that God knows everything. There are some verses and incidents that seem to contradict this. But when understood rightly in their context these cases are clarified and fit the overarching biblical theme of God’s omniscience. Let’s look at some of those tomorrow.

Open Theism: What is It?

[1] Omniscient – “having complete or unlimited knowledge, awareness, or understanding; perceiving all things.” (Dictionary.com)
[2] While there are variations of belief – such as debating about contingencies – orthodox Christians consistently maintain that God knows all things. Matthew 11:21-23 indicates that God knows what people would have done if he had put them in different circumstances (“...if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes...if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.”).

Open Theism: What is It?

What is Open Theism?

The Internet Encyclopedia of Philosophy defines Open Theism as "the thesis that, because God loves us and desires that we freely choose to reciprocate His love, He has made His knowledge of, and plans for, the future conditional upon our actions. Though omniscient, God does not know what we will freely do in the future." Further that "Open Theists affirm that God knows all the truths that can be known, [but] they claim that there simply are not yet truths about what will occur in the 'open', undetermined future. Alternatively, there are such contingent truths, but these truths cannot be known by anyone, including God."

Responding on Rachel Held Evans's blog, Open Theist Greg Boyd writes, "If I had to define 'Open Theism' in one sentence, I would say that it as the view that the future is partly comprised of possibilities and is therefore known by God as partly comprised of possibilities...God chose to create a cosmos that is populated with free agents – at least humans and angels. To have free will means that one has the ability to transition several possible courses of action into one actual course of action...While God can decide to pre-settle whatever aspects of the future he wishes, to the degree that he has given agents freedom, God has chosen to leave the future open, as a domain of possibilities, for agents to resolve with their free choices." He acknowledges this view "conflicts with the understanding of the future that has been espoused by classical theologians."

According to Matt Slick at Carm.Org "Open Theism, also called openness and the open view, is a theological position dealing with human free will and its relationship to God and the nature of the future. It is the teaching that God has granted to humanity free will and that in order for the free will to be truly free, the future free will choices of individuals cannot be known ahead of time by God....that God can only know that which is knowable, and since the future has not yet happened, it cannot be exhaustively known by God."

Tim Challies defines open theism as "a sub-Christian theological construct which claims that God’s highest goal is to enter into a reciprocal relationship with man. In this scheme, the Bible is interpreted without any anthropomorphisms - that is, all references to God’s feelings, surprise and lack of knowledge are literal and the result of His choice to create a world where He can be affected by man’s choices. God’s exhaustive knowledge does not include future free will choices by mankind because they have not yet occurred." He quotes Open Theist Clark Pinnock saying, "Decisions not yet made do not exist anywhere to be known even by God. They are potential—yet to be realized, but not yet actual. God can predict a great deal of what we will choose to do, but not all of it, because some of it remains hidden in the mystery of human freedom."

* I thought I had posted on this subject before, but cannot find that I have -- so am addressing it in a few posts.

Is God unmindful

JEREMIAH 19.5 IS GOD UNMINDFUL? By James F. Poole

"They have built also the high places of Baal, to burn their sons with fire for burnt-offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind" (Jeremiah 19.5).

God needs no defense from guilt. He stands in no need of the pleas of His creatures to absolve Him of wrong doing or abetting the same by simply not acting.

Let us examine the text and its context and see what is there. Jeremiah 19 is just as much a part of the Bible as John 3.16 or Romans 8.28 so we shall review it accordingly. Verse three tells us to whom the Lord sent Jeremiah, His prophet. He was sent to the kings of Judah , and the inhabitants of Jerusalem . Jehovah had, at that particular time, no complaint with the heathen nations around about Israel . The complaint in Jeremiah 19 was with Judah in particular. (It is interesting, however, that He calls Himself the God of Israel, as though there had never been a division among the tribes.) God’s message to Judah was attended with certain unusual effects; whoever heard the message would experience having their ears tingle. The injunction God laid against Judah pertained to their exceeding wickedness; wickedness such as was hitherto unknown among the fathers (verse four). Their trespasses were alarmingly insidious; so much so, God demanded their attention on the matter. You may be sure He got it. Their sins were enumerated as follows:

• They forsook God.
• They estranged the place, apparently meaning the valley of the son of Hinnom, which was by the East gate (Verse 2).
• They burned incense unto other gods.
• They filled the place with the blood of innocents.
• They built the high places of Baal.
• They burnt their sons with fire.

None dare deny the enormity of the crimes catalogued against the kings of Judah and Jerusalem . They were clearly odious. By any standards they were exceeding wicked. To burn your offspring with a consuming fire as a sacrifice to idols bespeaks wanton abandonment of all compassion and devotion. Further, it denotes full apostasy by the perpetrators. None but those with depraved minds could entertain such practices.

Jehovah made three pronouncements concerning Himself and His relation to the events following His description of Judah ’s sin:

1. “Which I commanded not.” Thus, Judah had no command to hide behind.
2. “Nor spake it.” Judah had no word from God to plead.
3. “Neither came it into my mind.” Finally, it would be inconsistent with the nature of God to even think of granting them such sordid privileges.

Item 3 seems to turn even the most placid religionists into near infidels and God-limiters of the first sort. Their beliefs (or disbeliefs) on this range anywhere from one extreme to another but always have as their aim a denial God knew about this particular sin. More particularly, since God did not know the events, they deny God predestinated or decreed any of these acts, either directly or permissively.

Just what are the possibilities we may draw from the pronouncements God made, and how then may we best sort out the truth from error? There appears to be only two major possibilities. The first is, God was truly unaware or unmindful of their conduct and thus, “Neither came it into my mind” meant God never knew about this sin, at least until it was committed. This would mean that God was deficient or lacking in the knowledge of all things. His omniscience was less than real omniscience; God did not know all at all times. Such a god is no god at all. He is only a being somewhat superior to other beings but, nevertheless subject to limitations as all other beings.

The second plausible possibility is this: it never entered God’s mind to command or speak to these sinners relative to these matters, no; not even to suffer such to be done. Simply put, in the language of man, God said He never, ever, thought of commanding them to practice this wickedness. Had God commanded them so, the command would correspond to His commands to them involving matters of sacrifices; that which was allowable and that which was not. No such command was ever given. They were without excuse.

If one accepts the latter possibility, he avoids becoming embroiled with additional and more complex questions regarding God’s omniscience. For instance, how can an omniscient, or all-knowing, God not know something; in this case the horrible sins of the citizens of Judah and Jerusalem ? If there is a basic premise regarding God which practically all sane persons accept, it is that God is all-knowing. Nothing escapes His wisdom, prescience, observation, knowledge or understanding. All things are naked and open before Him; past, present, and future. God knows all, God sees all. Is a god of lesser capacity worthy of the name, God? Preposterous! 

If by the expression, “neither came it into my mind” means God did not know about the events from some period prior to their actual transpiring, then was God less wise before He learned of them? Conversely, was He more wise, then, after He learned about the events? Could such a thing be possible?

Is God a learner of events as we creatures are? Does He build upon His base of wisdom as events take place like mortals do? Is it possible to say that God did not know of these atrocities until they were committed without at the same time saying God increased in His omniscience with the passing events? What else can we conclude from the noxious idea that God was growing in learning when He said “neither came it into my mind”?

The Word of God says, “Known unto God are all his works from the beginning of the world (Acts15.18).” Can this event, where God comes to these sinners and condemns them for this awful abomination, be excluded from His works? How could God know of this action of His from before the foundation of the world and yet He not know what the action would involve? Is it possible that He just knew that something unknown but wicked was going to transpire but that He would have to wait until the event developed to know the details of what He eternally knew of only generally? That may not be blasphemy but it is a second cousin to it.

An additional consideration is involved if one denies that God knew about these terrible actions. How could God address these sinners about their crimes if these same crimes had never entered His mind? Can God speak about what He knows nothing about? Did God know about the sins or not? If He did know about them, then just when did He learn of them? Was God, who is omnipresent, on the scene when the action took place to become a learning spectator, as all other beings? Did He know about them before or after they transpired? Or as they transpired? Can any of these questions be answered according to the Arminian approach without consigning God to a status of learner? Make no mistake about it. God would have to have known less before these events and known more after the same if “It never came into My mind” means He was unaware until the fact. And so, He could not have been telling us the actual fact of His person when He avowed He never changes.

The Psalmist wrote, “For ever, O Lord, thy word is settled in heaven (Psalm 119.89).” Would the word of the Lord to Judah in Jeremiah 19.5 be excluded from this citation? The simple meaning of the text is that it never entered God’s mind to command them to build altars or desecrate their off-springs in the fire.

Is God unmindful? “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do (Hebrews 4.12-13).” God discerns. Dare any say He discerns imperfectly? God discerns the intents of the heart. Those miscreants in Jeremiah 19 certainly intended in their hearts to do what they did, thus God discerned or knew before the time that which was to transpire. If He knew before, even for one second, the nonsensical argument of the Arminians fall to the dust before the feet of our Omniscient God.

Furthermore, the text says all things are naked and opened unto His eyes. Notice that it does not say they are simply open; they are opened. Opened by His power, His wisdom, His holiness, His will, His knowledge. Is God unmindful? Only in the perception of infidels.

—Elder James F Poole, a condensed version, the entire article can be found in The Remnant, September-October, 1999. Volume 13, No. 5

Does God really know ALL things?

Job 23:10 - But he knoweth the way that I take...
Psalm 147:5 - Great is our Lord, and of great power: his understanding is infinite.
Proverbs 15:3 - The eyes of the LORD are in every place, beholding the evil and the good.
Acts 15:18 - Known unto God are all his works from the beginning of the world.
Hebrews 4:13 - Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
I John 3:20 - For if our heart condemn us, God is greater than our heart, and knoweth all things.

Does God really know ALL things?

Thy all-surrounding sight

In all my vast concerns with Thee,
In vain my soul would try
To shun Thy presence, Lord, or flee
The notice of Thine eye.

Thy all-surrounding sight surveys
My rising and my rest,
My public walks, my private ways,
And secrets of my breast.

My thoughts lie open to the Lord
Before they're formed within;
And ere my lips pronounce the word
He knows the sense I mean.

O wondrous knowledge, deep and high!
Where can a creature hide?
Within Thy circling arms I lie,
Beset on every side.

So let Thy grace surround me still,
And like a bulwark prove,
To guard my soul from every ill,
Secured by sovereign love.

Lord, where shall guilty souls retire,
Forgotten and unknown?
In hell they meet Thy dreadful fire,
In Heav'n Thy glorious throne.

Should I suppress my vital breath
To 'scape the wrath divine,
Thy voice would break the bars of death,
And make the grave resign.

If winged with beams of morning light
I fly beyond the west,
Thy hand, which must support my flight,
Would soon betray my rest.

If o'er my sins I think to draw
The curtains of the night,
Those flaming eyes that guard Thy law
Would turn the shades to light.

The beams of moon, the midnight hour,
Are both alike to Thee:
O may I ne'er provoke that power
From which I cannot flee.

-- Isaac Watts (1674-1748)
The Psalms of David, 1719.
Sun, 7 Oct 2007 Song To The Lamb

Jesus knowing

John 13:1-5: "Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded."

Jesus knowing
The Present "the Father had given all things into his hands" Judas' betrayal, the trial, conviction and crucifixion were all part of God's definite purpose

The Past "that he was come from God" sent by the Father

The Future "that he went to God" Heb. 12:2