a) Omnipotence.
Matt 28:18--"All power is given unto me in heaven and in earth."
Rev. 1:8; John 17:2; Eph. I:20-22. Here is power over three realms:
First, all power on earth: over disease (Luke 4:38-41); death (John
11); nature, water into wine (John 2); tempest (Matt. 8). Second,
all power in hell: over demons (Luke 4:35, 36, 41); evil angels
(Eph. 6). Third, all power in heaven: (Eph. 1:20-22). Finally,
power over all things: (Heb. 2:8; 1:3; Matt. 28:18).
b) Omniscience.
John 16:30--"Now are we sure that thou knowest all things." 2:24;
Matt. 24; 25; Col. 2:3. Illustrations: John 4:16-19; Mark 2:8;
John 1:48. "Our Lord always leaves the impression that He knew all
things in detail, both past and future, and that this knowledge
comes from His original perception of the events. He does not learn
them by acquisition. He simply knows them by immediate perception.
Such utterances as Matt. 24 and Luke 21 carry in them a subtle
difference from the utterances of the prophets. The latter spoke as
men who were quite remote in point of time from their declaration
of unfolding events. Jesus spoke as one who is present in the midst
of the events which He depicts. He does not refer to events in
the past as if He were quoting from the historic narrative in the
Old Testament. The only instance which casts doubt upon this view
is Mark 13:32. The parallel passage in Matthew omits, in many
ancient versions, the words; "Neither the Son." The saying in Mark
is capable of an interpretation which does not contradict this
view of His omniscience. This is an omniscience nevertheless,
which in its manifestation to men is under something of human
limitation."--_Wood._
This limitation of knowledge is no argument against the infallibility
of those things which Jesus did teach: for example, the Mosaic
authorship of the Pentateuch. That argument, says Liddon, involves
a confusion between limitation of knowledge and liability to error;
whereas, plainly enough, a limitation of knowledge is one thing,
and fallibility is another. St. Paul says, "We know in part," and
"We see through a glass darkly." Yet Paul is so certain of the
truth of that which he teaches, as to exclaim, "But though we, or
an angel from heaven, preach any other gospel unto you than that
which we have preached unto you, let him be accursed." Paul clearly
believed in his own infallibility as a teacher of religious truth,
and the church of Christ has ever since regarded his epistles as
part of an infallible literature. But it is equally clear that Paul
believed his knowledge of truth to be limited. Infallibility does
not imply omniscience, any more than limited knowledge implies error.
If a human teacher were to decline to speak upon a given subject,
by saying that he did not know enough about it, this would not be
a reason for disbelieving him when he proceeded to speak confidently
upon a totally different subject, thereby at least implying that
he did not know enough to warrant his speaking. On the contrary,
his silence in the one case would be a reason for trusting his
statements in the other. The argument which is under consideration
in the text would have been really sound, if our Saviour had fixed
the date of the day of judgment and the event had shown him to be
mistaken. Why stumble over the limitation of this attribute and
not over the others? Did He not hunger and thirst, for example? As
God He is omnipresent, yet as man He is present only in one place.
As God He is omnipotent; yet, on one occasion at least, He could
do no mighty works because of the unbelief of men.
c) Omnipresence.
Matt. 18:20--"For where two or three are gathered together in my
name, there am I in the midst of them." He is with every missionary
(Matt. 28:20). He is prayed to by Christians in every place (1 Cor.
1:2). Prayer would be a mockery if we were not assured that Christ
is everywhere present to hear. He fills all things, every place
(Eph. 1:23). But such an all pervading presence is true only of
Deity.