Shalom, I'm Enoch. BOTTOM LINE: The Hebrew Scriptures and Brit Chadashah consistently portray God as omnipotent, omniscient, and omnibenevolent, establishing these attributes as foundational to His very nature, even if the precise philosophical terms are later theological constructs.

THEIR STRONGEST CASE — ANSWERED BELOW Some argue that the Bible does not explicitly use the philosophical terms "omnipotent," "omniscient," or "omnibenevolent," and therefore these concepts are later philosophical imports, not inherent biblical teachings. They contend that attributing such abstract qualities to God imposes a Greek philosophical framework onto Hebrew thought, which primarily focuses on God's actions and covenantal relationship rather than His abstract properties.

CHAIN OF EVIDENCE

• Premise A (Divine Attributes: Omnipotence, Omniscience, and Omnibenevolence in Classical Theism): "While the explicit philosophical terminology of 'omnipotence,' 'omniscience,' and 'omnibenevolence' might be later theological constructs, the concepts underpinning these attributes are deeply embedded and consistently presented throughout the Hebrew Scriptures and the Brit Chadashah."
• Premise B (The Nature of God in Classical Theism: Omnipotence, Omniscience, and Omnibenevolence): This source clarifies that omnipotence signifies God's "supreme authority and unlimited capacity to govern all of creation, acting according to His will without external constraint." It is further explained that God's omniscience is His "perfect and complete knowledge of all things—past, present, and future," and omnibenevolence is His "perfect goodness, love, and righteousness."
• Premise C (Divine Attributes in Messianic Judaism and Classical Theism): This source confirms that these attributes are "not merely descriptors but essential elements of His being, woven throughout both the Tanakh (Old Testament) and the Brit Chadashah (New Covenant)."
• Therefore: The core concepts of God's all-powerfulness, all-knowingness, and all-goodness are not foreign to biblical revelation but are intrinsic to the God of Israel as presented in both the Tanakh and Brit Chadashah, forming the basis for the later philosophical articulation of omnipotence, omniscience, and omnibenevolence.

CITATIONS

1. Source 2: Divine Attributes: Omnipotence, Omniscience, and Omnibenevolence in Classical Theism
2. Source 4: The Nature of God in Classical Theism: Omnipotence, Omniscience, and Omnibenevolence
3. Source 5: Divine Attributes in Messianic Judaism and Classical Theism
4. Source 1: The Nature of God: Divine Attributes and the Trinity
5. Isaiah 46:9-10 (Scripture — verified in library)

COUNTER-ARGUMENTS ANTICIPATED

• Objection 1: "These are Greek philosophical concepts forced upon a Hebrew understanding of God; the Bible never uses these exact words."
  • Your counter: While the specific philosophical terms may be later, the concepts they represent are demonstrably present and foundational throughout the Hebrew Scriptures and Brit Chadashah, as shown by divine actions and prophetic declarations (Source 2, Source 5). The issue is conceptual agreement, not linguistic identity.
• Objection 2: "If God is truly omnipotent and omnibenevolent, why is there evil and suffering in the world?"
  • Your counter: This "problem of evil" is a theological challenge, not a refutation of God's attributes. Biblical revelation consistently affirms God's goodness and power while also acknowledging human free will and the fallen nature of creation, positing that suffering is often a result of sin or a means to a greater divine purpose (e.g., Genesis 3, Romans 8:28).
• Objection 3: "The God of the Old Testament seems to change His mind or act imperfectly, which contradicts omniscience or omnipotence."
  • Your counter: Apparent "changes" in God's actions or "regrets" in the Tanakh (e.g., Genesis 6:6) are anthropomorphic language used to describe God's interaction with humanity from a human perspective, not indications of a limitation in His essential attributes. His ultimate plan and knowledge remain perfect and unchangeable (Isaiah 46:9-10).

POSITION LOCK The Messianic Jewish understanding affirms that the attributes of omnipotence, omniscience, and omnibenevolence are integral to the nature of HaShem as revealed in the entirety of the Bible, forming the bedrock of biblical theology. These concepts are demonstrated through God's actions and declarations, establishing His supreme power, perfect knowledge, and ultimate goodness.

REPROOF'S POSITION The Bible, from Genesis to Revelation, consistently portrays a God who is all-powerful, all-knowing, and perfectly good. While the specific philosophical nomenclature of "omnipotence," "omniscience," and "omnibenevolence" are later constructs, the core concepts are not merely inferred but are explicitly woven into the narrative of divine action and character throughout the Tanakh and Brit Chadashah. This understanding is foundational to a correct apprehension of the Creator.

• "But the Bible never uses those Greek-sounding words, so it's not biblical." → The absence of a specific philosophical term does not equate to the absence of the concept, which is thoroughly demonstrated through God's deeds and declarations in Scripture (Source 2).
• “God seems to regret things in the Bible, like creating humanity (Genesis 6:6), which means He isn’t all-knowing.” → Such passages employ anthropomorphic language to describe God's interaction from a human perspective, conveying His deep emotional response to human sin, not a literal lack of foresight or change in His ultimate plan. The nature of God, revealed as supremely powerful, perfectly knowing, and entirely good, is the unchanging foundation upon which all other biblical truths rest.