By Arie Kizel
In conventional religious
understanding, God is perceived as omniscient, omnipotent, and having absolute
control. Therefore, the idea that God asks questions in the Torah seems
surprising and puzzling at first glance. If He knows everything, why would He
ask? However, a deeper examination of these questions in the Bible reveals
profound layers of meaning concerning the relationship between God and
humanity, educational processes, and moral principles.
Why Does
God Ask Questions?
God's questions in the Torah do
not stem from a lack of knowledge. They often serve as rhetorical, didactic, or
educational tools for the following purposes:
- Invitation to
self-reflection and repentance: Often, God's questions are designed to
lead individuals to introspection, to acknowledge their sins, or to take
responsibility for their actions. Prominent examples include "Where
art thou?" (Genesis 3:9) to the first man, which challenged him to
confront his actions, and "Where is Abel thy brother?" (Genesis
4:9) to Cain, which confronted him with his responsibility for his
brother's death.
- Highlighting moral
principles:
Certain questions emphasize moral and legal principles. When God, as it
were, consults with Abraham and asks: "Shall I hide from Abraham that
thing which I do" (Genesis 18:17), He establishes the idea of human
partnership with God in mending the world and understanding divine ways of
justice and righteousness.
- Challenging perceptions and
deepening understanding: In the Book of Job, a series of long rhetorical questions (Job
38-41) highlight the limitations of human understanding of the complexity
of creation and God's ways. These questions are intended to lead to
humility and submission before a greater divine plan.
- Opportunity for a positive
response or commitment: In some cases, God's questions invite a positive human response or
willingness to undertake a mission. This is seen in His question to Moses
from the burning bush: "Who hath made man's mouth? or who maketh the
dumb, or deaf, or the seeing, or the blind? have not I the LORD"
(Exodus 4:11), which aimed to strengthen Moses' confidence and dispel his
fears.
These questions express an
active God who engages in dialogue with His creations, empowering humanity and
leading them to a deeper understanding of themselves, the world, and God's
ways. Through them, the Torah presents a God who is not only the sovereign of
the world but also an educator, guide, and partner in humanity's spiritual and
moral journey.
Additional
Examples of Divine Questions in the Bible:
- "The stranger that dwelleth with
you, shall be unto you as one born among you" (Leviticus 19:34) – A
commandment phrased as a rhetorical question emphasizing the moral and
social obligation towards the stranger.
- "Is any thing too hard for the LORD?"
(Genesis 18:14) – Said to Sarah, its purpose is to emphasize God's
unlimited power.
- "If thou doest well, shalt thou not
be accepted? and if thou doest not well, sin lieth at the door. And unto
thee shall be his desire, and thou shalt rule over him." (Genesis
4:7) – Said to Cain to present him with a moral choice and warn against
sin.
- "What doest thou here, Elijah?"
(1 Kings 19:9, 13) – A question designed to allow Elijah to express his
frustration and open a personal dialogue.
- "How long refuse ye to keep my
commandments and my laws?" (Exodus 16:28) – A question of rebuke and
frustration towards the people of Israel, expressing disappointment in
their behaviour and calling for change.
- "Hast thou considered my servant
Job, that there is none like him in the earth..." (Job 2:3) – A
rhetorical question to Satan, emphasizing Job's righteousness and loyalty.
- "Shall I hide from Abraham that
thing which I do?" (Genesis 18:17) – A question God asks Himself,
emphasizing Abraham's special status as "God's friend."
- "How long will this people provoke
me? and how long will it be ere they believe me, for all the signs which I
have shewed among them" (Numbers 14:11) – Expresses pain and anger at
the people's lack of faith and rebelliousness, justifying the punishment.
- "Who told thee that thou wast naked?
Hast thou eaten of the tree, whereof I commanded thee that thou shouldest
not eat?" (Genesis 3:11) – Interrogative questions to the first man,
aimed at confession and taking responsibility.
- "What is that in thine hand?"
(Exodus 4:2) – A simple question to Moses, intended to initiate the
miracle and turn the staff into a tool in his hand.
These questions illustrate the
complex dynamic between God and humanity in the Bible, serving as rhetorical,
didactic, and educational tools that deepen our understanding of the text, the
character of God, and humanity's place in the world. They enrich our
understanding of the biblical figure of God and the rich relationship between
Him and human beings.
Can it be Said That God is a Questioning Philosopher?
The assertion that God is a
"questioning philosopher" is an interesting, perhaps non-religious,
description that highlights aspects of the biblical figure of God; however,
it's essential to be precise with terms. When speaking of God as
"questioning," the intention is that He poses questions not out of a
lack of knowledge (for, according to religious belief, He is omniscient), but
for purposes of education, rebuke, self-reflection, holding up a mirror to
humanity, deepening understanding, or emphasizing moral principles. In this
sense, His questions serve as a dialectical tool that encourages thought and
contemplation.
From this perspective, God
creates a pedagogy of questioning or a space for questions, just as
"Philosophy for Children," for example, seeks to keep children in a
space where they ask questions, or alternatively, in progressive pedagogies
where questioning is a tool for inquiry and research, for example, of
existential-ethical ideas.
Does this make Him, God, a
"philosopher"?
The term "philosopher"
refers to a person who engages in systematic and rational inquiry into
fundamental questions about existence, knowledge, values, and other related
topics. Philosophers ask to understand, analyze, and build systems of thought.
Parallels
Between God's Questions and Philosophy:
- Encouraging thought: God's questions prompt individuals to
think deeply about their actions, their place in the world, and their
relationship with God.
- Search for meaning: Questions like "Where art
thou?" or "Where is Abel thy brother?" direct individuals
to confront the moral and existential meaning of their actions.
- Posing existential
challenges: In
the Book of Job, God's questions confront Job with the magnitude of
creation and the limits of human understanding, challenging his perception
of justice and suffering.
However,
There Are Fundamental Differences:
- Source of knowledge: A philosopher asks out of a search for
knowledge. God, according to religious beliefs, is an omniscient being who
asks others to understand and act, not to gain self-knowledge. However, He
acts as a rather progressive pedagogue.
- Status: Philosophers are human beings seeking
truth. God, according to religious beliefs, is the source of truth and the
commander, and His questions are sometimes authoritative declarations.
However, we have learned so far that He wraps His authority in humanity's
ability to wander, for a while, in the realms of questioning—on the way to
the divine answer?
- Purpose: While a philosopher strives for rational
insight, the purpose of God's questions is often to lead to a spiritual or
moral response or action.
To
Summarize so Far,
Defining God as a
"questioning philosopher" is a metaphor that emphasizes the
dialogical and thought-provoking nature of divine communication in the Bible.
It indicates that God is not merely a passive commander but an active
participant in humanity's moral and spiritual development, using questions as a
powerful tool. However, He does not "seek" answers in the human
sense, but rather guides and directs through them. He can be called "the
ultimate educator who asks questions" or "the guide to moral dialogue
through questioning."
While the philosopher views
questioning as a central tool for inquiry, critical reflection, and the
construction of new knowledge, and asks to understand and know, in the
religious sense, the situation is different for God. God does not need
questions to understand or know, and He is perfect in His essence. His
questions are a tool for action, not a means of seeking knowledge. They serve
as an educational tool, for moral confrontation, to highlight principles, to
invite dialogue, and to hold up a mirror to humanity. God asks to influence,
educate, confront, and lead individuals to insight, correction, and moral
action. Questioning God, at least in its religious sense, is a means of
exercising His divine will, not of improving His knowledge. Is He performing
pedagogical manipulation on humanity? Did He increase the use of questions
after understanding the nature of the human being He created?
Therefore, the fundamental
difference between questions in philosophy and God's questions lies in their
origin and ultimate purpose. The philosopher asks out of intellectual
curiosity, driven by an awareness of the limitations of human knowledge, and in
pursuit of rational truth. His questions serve as a tool for learning,
exploration, and knowledge building. God, on the other hand, asks out of
absolute knowledge and supreme authority, and His desire to guide and influence
the one being questioned. His questions reveal different facets of His
character, such as His desire to share and maintain dialogue.
What if
Human Beings Wrote the Words of God?
Suppose we assume that human
beings wrote the words of God (with a belief in divine inspiration). In that
case, it is probable and even necessary to assume that they possessed a
philosophical mindset to some degree. Let's elaborate on this issue:
Existential and Moral Questions at the Heart
of the Biblical Text:
The Torah and the Bible address
fundamental philosophical questions, including the nature of good and evil,
human responsibility, the relationship between humans and a higher power,
justice and judgment, the origin of suffering, and the meaning of life and
death. The formulation of moral questions and existential dilemmas reflects
deep thought, which is at the core of philosophy.
Rationalization and Justification:
The text accompanies divine
commandments with justifications or hints of justification, such as arguments
of justice and mercy. The ability to formulate these justifications and present
universal principles indicates philosophical thought processes on the part of
the authors.
Logical Structure and Arguments:
Many parts of the Bible are
structured logically, and dialogues, such as those between God and Abraham on
specific topics, demonstrate the ability to conduct a rational debate and use
rhetoric — characteristics of philosophical thought.
The Conception of God Himself:
The way God is described — as
conducting a dialogue, posing challenges, and acting on principles — is a
product of philosophical thought on the nature of divinity. The questions God
"asks" express this conception of God.
Therefore, even if we assume
divine inspiration, the human mind involved in formulating the texts exercised
philosophical thinking abilities. These authors grappled with great existential
questions and articulated them in ways that influenced Western philosophy. They
were not philosophers in the modern sense, but they were thinkers with profound
philosophical insight.
So, Shall
We Call God "The Philosophical God"?
The designation "The
Philosophical God" emphasizes the following aspects:
- A God who stimulates
thought: God
maintains a dialogue that encourages contemplation, critical thinking, and
moral examination on the part of humanity. His questions direct
individuals inward, toward their actions, and toward the meaning of
existence — a distinct philosophical aspect.
- A God who acts according to
principles: God
is not arbitrary but acts according to principles of justice, judgment,
grace, and truth, and is willing to engage in discussion concerning these
principles.
- A God who creates moral and
existential dilemmas: The Bible presents God as one who places humanity
before difficult choices and dilemmas, necessitating profound philosophical engagement.
- A God who shapes a
worldview: The
biblical God presents a comprehensive worldview regarding creation,
morality, and relationships, and the shaping of such a worldview is a
philosophical act.
Therefore, it can be concluded
here that "The Philosophical God" is a successful designation for
describing the biblical figure of God as reflected in texts written by human
beings with a deep philosophical consciousness. This is a God whose questions
are an active tool for education, encouraging thought, and shaping moral and
spiritual consciousness.
The
Importance of Separating Human Beings from a Higher Power
The emphasis on separating human
beings from a higher power stems from the need for conceptual precision,
distinction in roles and purposes, respect for the religious perspective, and
the prevention of excessive anthropomorphism. God is an omniscient, omnipotent,
and transcendent being, while human beings are limited. God "asks" to
educate, and the philosopher asks to learn. Maintaining this separation
expresses respect for the religious perspective and prevents blurring the
unique nature of God.
But What if
God is, After All, a Human Invention?
If God is a human invention, the
discussion of "the questioning God" and "the philosophical
God" takes on an even more interesting and profound dimension. In this
case, God's questions, as they appear at least in the Torah, are not a direct
expression of a supreme being but a reflection of human consciousness.
- God as the embodiment of
human philosophical thought: God's questions reflect humanity's inner need for self-reflection
and confronting dilemmas. The "Philosophical God" becomes the
philosophical human who projects their questions onto a divine figure.
- God as an internal
educator: If
God is an invention, then the "education" and "rebuke"
from His side are internal mechanisms of human conscience and collective
morality, formulating moral expectations for ourselves.
- God as a shaper of culture
and morality: The human figures who created the stories of God used His figure
to shape a society with values, laws, and justice, based on the
understanding that a higher authority is an effective way to guide human
behavior.
- God as a powerful
rhetorical tool: The questioning God is a powerful rhetorical tool created by human
beings, allowing moral messages to be presented dramatically and
compellingly.
In conclusion, if God is a human
invention, then His questions are a reflection of humanity's philosophical and
moral thinking capacity. They represent the questions and dilemmas that
humanity confronts, and how it tries to educate itself and its society for a
better and more moral life.
This assumption does not
diminish the value of the idea but shifts the focus of the discussion to
psychology, sociology, anthropology, and the philosophy of culture. In such a
case, God becomes a profound representation of human needs, aspirations, and characteristics:
- God as a response to the
need for existence and meaning: Provides a cosmological framework that
explains existence and alleviates anxieties, and gives meaning to
suffering.
- God as a source of social
order and morality: Provides a supreme authority for enforcing laws (like "an eye
sees and an ear hears") and serves as a basis for universal morality.
- God as an expression of
human aspirations: Perceived as a model of perfection and a mechanism for achieving
utopian justice, providing hope.
- God as a driving force for
change and growth: The figure of God serves as a constant call for humanity to
examine itself, to develop, and to strive for a better version of itself.
Appealing to God in times of crisis provides psychological strength and
support.
Even if God is a human
invention, it is a powerful invention created to fulfill deep human
existential, moral, social, and psychological needs. He embodies a complex
reflection of the human psyche and how we navigate the challenges of existence.
And therefore, there is no doubt that humanity wanted its God to be a
philosopher.
