Who is God?
Edited by Mimi Rothschild
God is omniscient. He knows everything: everything possible, everything actual, everything everywhere, everything anywhere.
God knows all events, all creatures, God the past, the present and the future.
He is intimately acquainted with every detail in the life of every being in heaven, in earth and in hell.
“He knoweth what is in the darkness” (Dan. 2:22).
Nothing escapes His notice, nothing can be hidden from Him, nothing is forgotten by Him. Well may we say with the Psalmist, “Such knowledge is too wonderful for me; it is high, I cannot attain unto it” (Ps. 139:6). His knowledge is perfect. He never errs, never changes, never overlooks anything. “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” (Heb. 4:13). Yes, such is the God with whom “we have to do!”
“Thou knowest my downsitting and mine uprising, Thou understandest my thoughts afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue but, lo, O Lord, Thou knowest it altogether” (Ps. 139:2-4). What a wondrous Being is the God of Scripture! Each of His glorious attributes should render Him honorable in our esteem. The apprehension of His omniscience ought to bow us in adoration before Him. Yet how little do we meditate upon this Divine perfection! Is it because the very thought of it fills us with uneasiness?
How solemn is this fact: nothing can be concealed from God!
“For I know the things that come into your mind, every one of them” (Ezek. 11:5). Though He be invisible to us, we are not so to Him. Neither the darkness of night, the closest curtains, nor the deepest dungeon can hide any sinner from the eyes of Omniscience. The trees of the garden were not able to conceal our first parents. No human eye beheld Cain murder his brother, but his Maker witnessed his crime. Sarah might laugh derisively in the seclusion of her tent, yet was it heard by Jehovah. Achan stole a wedge of gold and carefully hid it in the earth, but God brought it to light. David was at much pains to cover up his wickedness, but ere long the all-seeing God sent one of His servants to say to him, “Thou art the man! And to writer and reader is also said, Be sure your sin will find you out” (Num. 32:23).
The wicked hate this Divine perfection as much as they are naturally compelled to acknowledge it. They wish there might be no Witness of their sins, no Searcher of their hearts, no Judge of their deeds. They seek to banish such a God from their thoughts: “They consider not in their hearts that I remember all their wickedness” (Hosea 7:2). How solemn is Psalm 90:8! Good reason has every Christ-rejecter for trembling before it: Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance.
But to the believer, the fact of God’s omniscience is a truth fraught with much comfort. In times of perplexity he says with Job, “But He knows the way that I take.” (23:10). It may be profoundly mysterious to me, quite incomprehensible to my friends, but “He knows!” In times of weariness and weakness believers assure themselves “He knows our frame; He remembers that we are dust” (Ps. 103:14). In times of doubt and suspicion they appeal to this very attribute saying, “Search me, 0 God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23,24). In time of sad failure, when our actions have belied our hearts, when our deeds have repudiated our devotion, and the searching question comes to us, “Love thou Me?;” we say, as Peter did, “Lord, Thou know all things; Thou knows that I love Thee” (John 21:17).
Does God always hear my prayer?
There is no cause for fearing that the petitions of the righteous will not be heard, or that their sighs and tears shall escape the notice of God, since He knows the thoughts and intents of the heart. There is no danger of the individual saint being overlooked amidst the multitude of supplicants who daily and hourly present their various petitions, for an infinite Mind is as capable as paying the same attention to millions as if only one individual were seeking its attention. So too the lack of appropriate language, the inability to give expression to the deepest longing of the soul, will not jeopardize our prayers, for “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear” (Isa. 65:24).
“Great is our Lord, and of great power: His understanding is infinite” (Ps. 147:5). God not only knows whatsoever has happened in the past in every part of His vast domains, and He is not only thoroughly acquainted with everything that is now transpiring throughout the entire universe, but He is also perfectly cognizant with every event, from the least to the greatest, that ever will happen in the ages to come. God’s knowledge of the future is as complete as is His knowledge of the past and the present, and that, because the future depends entirely upon Himself. Were it in anywise possible for something to occur apart from either the direct agency or permission of God, then that something would be independent of Him, and He would at once cease to be Supreme.
Now the Divine knowledge of the future is not a mere story, but something which is inseparably connected with and accompanied by His purpose. God has Himself designed whatsoever shall yet be, and what He has designed must be effectuated. As His most sure Word affirms, “He doeth according to His will in the army of heaven, and the inhabitants of the earth: and none can stay His hand” (Dan. 4:35). And again, “There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand” (Prov. 19:21). The wisdom and power of God being alike infinite, the accomplishment of whatever He hath purposed is absolutely guaranteed. It is no more possible for the Divine counsels to fail in their execution than it would be for the thrice holy God to lie.
Nothing relating to the future is in anywise uncertain so far as the actualization of God’s counsels are concerned. None of His decrees are left contingent either on creatures or secondary causes. There is no future event which is only a mere possibility, that is, something which may or may not come to pass, “Known unto God are all His works from the beginning” (Acts 15:18). Whatever God has decreed is inexorably certain, for He is without variableness, or shadow, of turning. (James 1:17). Therefore we are told at the very beginning of that book which unveils to us so much of the future, of “Things which must shortly come to pass.” (Rev. 1:1).
The perfect knowledge of God is exemplified and illustrated in every prophecy recorded in His Word. In the Old Testament are to be found scores of predictions concerning the history of Israel, which were fulfilled to their minutest detail, centuries after they were made. In them too are scores more foretelling the earthly career of Christ, and they too were accomplished literally and perfectly. Such prophecies could only have been given by One who knew the end from the beginning, and whose knowledge rested upon the unconditional certainty of the accomplishment of everything foretold. In like manner, both Old and New Testament contain many other announcements yet future, and they too “must be fulfilled” (Luke 24:44), must because foretold by Him who decreed them.
Neither God’s knowledge nor His knowledge of the future, considered simply in themselves, are causative. Nothing has ever come to pass, or ever will, merely because God knew it. The cause of all things is the will of God. The man who really believes the Scriptures knows beforehand that the seasons will continue to follow each other with unfailing regularity to the end of earth’s history (Gen. 8:22), yet his knowledge is not the cause of their succession. So God’s knowledge does not arise from things because they are or will be but because He has ordained them to be. God knew and foretold the crucifixion of His Son many hundreds of years before He became incarnate, and this, because in the Divine purpose, He was a Lamb slain from the foundation of the world: hence we read of His being “delivered by the determinate counsel and foreknowledge of God” (Acts 2:23).
A word or two by way of application. The infinite knowledge of God should fill us with amazement. How far exalted above the wisest man is the Lord! None of us knows what a day may bring forth, but all futurity is open to His omniscient gaze. The infinite knowledge of God ought to fill us with holy awe. Nothing we do, say, or even think, escapes the cognizance of Him with whom we have to do: “The eyes of the Lord are in every place, beholding the evil and the good” (Prov. 15:3). What a curb this would be unto us, did we but meditate upon it more frequently! Instead of acting recklessly, we should say with Hagar, “Thou God seest me” (Gen. 16:13). The apprehension of God’s infinite knowledge should fill the Christian with adoration. The whole of my life stood open to His view from the beginning. He foresaw my every fall, my every sin, my every backsliding; yet, nevertheless, fixed His heart upon me. Oh, how the realization of this should bow me in wonder and worship before Him!
FOR MORE FREE RESOPURCES FOR CHRISTIAN HOMESCHOOLERS:
The name of Jesus, which was given him, is an alteration from Joshua. It was a very common name; but afterwards mysteries, and an allusion to his character of Savior, were naturally sought for in it. Perhaps he, like all mystics, exalted himself in this respect. It is thus that more than one great vocation in history has been caused by a name given to a child without premeditation. Ardent natures never bring themselves to see aught of chance in what concerns them. God has regulated everything for them, and they see a sign of the supreme will in the most insignificant circumstances.
The population of Galilee was very mixed, as the very name of the country indicated. This province counted among its inhabitants, in the time of Jesus, many who were not Jews (Phoenicians, Syrians, Arabs, and even Greeks). The conversions to Judaism were not rare in these mixed countries. It is therefore impossible to raise here any question of race, and to seek to ascertain what blood flowed in the veins of him who has contributed most to efface the distinctions of blood in humanity.
He proceeded from the ranks of the people. His father Joseph and his mother Mary were people in humble circumstances, artisans living by their labor, in the state so common in the East, which is neither ease nor poverty. The extreme simplicity of life in such countries, by dispensing with the need of comfort, renders the privileges of wealth almost useless, and makes everyone voluntarily poor. On the other hand, the total want of taste for art, and for that which contribute to the elegance of material life, gives a naked aspect to the house of him who otherwise wants for nothing. Apart from something sordid and repulsive which Islamism bears everywhere with it, the town of Nazareth, in the time of Jesus, did not perhaps much differ from what it is today. We see the streets where he played when a child, in the stony paths or little crossways which separate the dwellings. The house of Joseph doubtless much resembled those poor shops, lighted shop, by the door, serving at once for kitchen, and bedroom, having for furniture a mat, some cushions on the ground, one or two clay pots, and a painted chest.
The family, whether it proceeded from one or many marriages, was rather numerous. Jesus had brothers and sisters, of whom he seems to have been the eldest. All have remained obscure, for it appears that the four personages, who were named as his brothers, and among whom one, at least, James, had acquired great importance in the development of Christianity, were his cousins-german. Mary, in fact, had a sister also named Mary, who married a certain Alpheus or Cleophas (these two names appear to designate the same person), and was the mother of several sons who played a considerable part among the first disciples of Jesus. These cousins-german who adhered to the young Master, while his own brothers opposed him, took the title of “brothers of the Lord.” The real brothers of Jesus, like their mother, became important only after his death. Even then they do not appear to have equalled in importance their cousins, whose conversion had been more spontaneous, and whose character seems to have had more originality. Their names were so little known that when the evangelist put in the mouth of the men of Nazareth the enumeration of the brothers according to natural relationship, the names of the sons of Cleophas first presented themselves to him.
His sisters were married at Nazareth, and he spent the first years of his youth there. Nazareth was a small town in a hollow, opening broadly at the summit of the group of mountains which close the plain of Esdraelon on the north. The population is now from three to four thousand, and it can never have varied much. The cold there is sharp in winter, and the climate very healthy. The town, like all the small Jewish towns at this period, was a heap of huts built without style, and would exhibit that harsh and poor aspect which villages in Semitic countries now present. The houses, it seems, did not differ much from those cubes of stone, without exterior or interior elegance, which still cover the richest parts of the Lebanon, and which, surrounded with vines and fig-trees, are still very agreeable. The environs, moreover, are charming; and no place in the world was so well adapted for dreams of perfect happiness. Even in our times Nazareth is still a delightful abode, the only place, perhaps, in Palestine in which the mind feels itself relieved from the burden which oppresses it in this unequalled desolation. The people are amiable and cheerful; the gardens fresh and green. Anthony the Martyr, at the end of the sixth century, drew an enchanting picture of the fertility of the environs, which he compared to paradise. Some valleys on the western side fully justify his description. The fountain, where formerly the life and gaiety of the little town were concentrated, is destroyed; its broken channels contain now only a muddy stream. But the beauty of the women who meet there in the evening — that beauty which was remarked even in the sixth century, and which was looked upon as a gift of the Virgin Mary — is still most strikingly preserved. It is the Syrian type in all its languid grace. No doubt Mary was there almost every day, and took her place with her jar on her shoulder in the file of her companions who have remained unknown. Anthony the Martyr remarks that the Jewish women, generally disdainful to Christians, were here full of affability. Even now religious animosity is weaker at Nazareth than elsewhere.
Selected by Mimi Rothschild
More than 3 million enrolments in online courses in the USA are reported by American sources. The essay investigates the role of online studies within the American educational system and tries to find out more about the exact meaning of these extremely high figures. The research discovers astonishing facts and relations: Public schools offer more online courses (82%) than private schools, and 52% of all online courses are offered by 2-year colleges for the associate degrees (and only 8% for the bachelor). A majority of online courses fulfill the role as “remedial courses” that serve for “credit recovery” (U.S. department of Education).
The National Center for Education Statistics (NCES), a department of the U.S. Department of Education, is a rich source of data on the American college system, the courses it offers, distance education and the students of America. NCES reported in the Statistical Analysis Report February 2002 “Distance Education Instruction by Postsecondary Faculty and Staff” (Ellen M. Bradburn, NCES 2000-155)(43) that the USA had an impressive 16.5 million students, of which 3.3 million enrolled in at least one online course, that 5.9 % of courses were being offered as online courses (Distance Education, DE) and that 6% of the teaching staff at colleges offered at least one DE course. This would indeed not only be a significant number of students in eLearning and of online courses but also of dedicated teachers.
In the NCES Report “Distance Education at Degree-Granting Postsecondary Institutions” (2003-017) Tiffany Waits and Laurie Lewis estimate that the number of “credit-granting” distance learning courses offered at various college levels is 118,000. However 76% of these courses are designed for undergraduates. They estimate that 2,876,000 students enrolled in online courses, 82% of which are undergraduates (I will explain the meaning of ‘undergraduate’ in this context at a later point). Hans Weiler (2005)(55) who was previously a professor at Stanford University and co-founded the Viadrina University is also of the opinion that “the U.S. Distance Learning market has expanded rapidly in the last few years”. Although he advises caution “the figures should be handled with care”, he is, nonetheless, clearly impressed by their magnitude:
“But the dimensions and growth rates are striking: from 1997-98 to 2000-01 the number of students taking DE courses more than doubled to 2.8 million; almost all public colleges (97 %) now offer at least part of their courses online; in 2004 approximately 3 million students availed of some part of this service, 600,000 for their complete course of study”.
In their report “Entering the Mainstream: The quality and Extent of Online Education in the United States, 2003 and 2004″, carried out for the Alfred P. Sloan Foundation, Elaine Allen and Jeff Seaman reported that 1,602,970 students took at least one online course in 2002 and 1,971,397 in 2003. The National Center for Education Statistics (NCES) which is part of the Department of Education has published projections which forecast a tremendous increase of up to 20% in the number of students by the year 2013. This figure is sure to frighten many European education policy-makers involved in tertiary education.