The reality of the world is nowadays apprehended in terms of electromagnetic fields. But when I look at the world I do not see electromagnetic fields, nor do I perceive any diagrammatic representations of a mathematical formula. What I see is a table, chair, tree, and arm, which is to say that my organs of perception do not see. It is known that our vision is limited to a narrow range of light-waves of a certain size. From which we may conclude that we have to use our understanding to see that which our vision cannot ascertain.
The fact that we see things as tangible solids is a reflection of our own incapacity to see their spiritual essence, which has quite another appearance. There are two levels of perception. One is the grasp of actuality of matter as solids in which certain forces are at wok. The other is the recognition that solid matter is an illusion of the senses, and that reality consists of a relation between certain forces or energies. As Elijah saw armies and Elisha did not we see not what is there. What is more, the “force” that animates the thing is the thing; without it, the thing would not be.
A quest for the knowledge of G-d cannot depend on our earth bound faculties, but must be inferred from the divine (spirit). Is it correct to describe G-d as spirit? Both matter and spirit are modes of Divine projection, emanations of certain aspects of His being. Jesus the Christ is the ultimate revelation of a loving G-d to a visually impaired creation. The coexistence of G-d and flesh in unity. Yet, it would be erroneous to say that G-d is material or is it any more correct to describe Him as spirit, for no quality may pertain to Him in ultimate reality. In John 4:24 , John describes G-d as Spirit but cannot the Greek word pneuma be translated differently. Strong’s gives the following definitions: breeze; by anal. or fig. a spirit, i.e. (human) the rational soul, (by impl.) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) G-d, Christ’s spirit, the Holy Spirit:–ghost, life, spirit (-ual, -ually), mind. Comp. G5590. He Himself, as said, cannot be described or defined in any way.
Einstein’s theory of relativity taught us that time is not absolute, it is merely another dimension, analogous to height, width, and depth. G-d reveals that all three tenses are subsumed by Him as revealed in His name. (YHVH-[YA- HE- VE- HE], (Hayah) means “was”, (Hoveh) means “is”, (Yeheyeh) means “will be.”) Combining the word for being in past, present, and future give us the personal four letter name of G-d, by which He is known in the Old Testament. It simply illustrates the fact that G-d was long ago beyond a beginning, is still today, and will be unto eternity. Additionally He is the creator of time and is unaffected by time.
Which brings us to the question of “predestination.” In view of the above concept, “predestination” presents a perplexing problem in Christian theology. Predestination on the one hand and “free will” on the other. Predestination presents us with the problem of the elimination of man’s “free will.” Consider however, that G-d is above the limitation implicit in the word “before” as well as the word “after.” He is YHVH occupying all time even as He occupies all of space.
“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”