All creatures fall within the compass of his knowledge. It extends to everything and is therefore omniscience in the strict sense. His eyes run to and fro throughout the whole earth (2 Chron. 16:9). Before him no creature is hidden, but all are open and laid bare to his eyes (Heb. 4:13). The most minor and insignificant details (Matt. 6:8, 32; 10:30); the most deeply concealed things: the human heart and mind (Jer. 11:20; 17:9–10; 20:12; Ps. 7:10; 1 Kings 8:39; Luke 16:15; Acts 1:24; Rom. 8:27); thoughts and reflections (Ps. 139:2; Ezek. 11:5; 1 Cor. 3:20; 1 Thess. 2:4; Rev. 2:23); human origin, nature, and all human action (Ps. 139); night and darkness (Ps. 139:11–12); hell and perdition (Prov. 15:11); wickedness and sin (Ps. 69:5; Jer. 16:17; 18:23; 32:19); the conditional (1 Sam. 23:10–13; 2 Sam. 12:8; 2 Kings 13:19; Ps. 81:14–15; Jer. 26:2–3; 38:17–20; Ezek. 3:6; Matt. 11:21); and the things of the future (Isa. 41:22f.; 42:9; 43:9–12; 44:7; 46:10), particularly the end of a person’s life (Ps. 31:16; 39:6; 139:6, 16; Job 14:5; Acts 17:26; etc.)—all are known to God. He knows everything (1 John 3:20). This knowledge is not a posteriori, obtained by observation, but a priori, present from eternity (1 Cor. 2:7; Rom. 8:29; Eph. 1:4–5; 2 Tim. 1:9). His knowledge is not susceptible of increase (Isa. 40:13f.; Rom. 11:34); it is certain and specific (Ps. 139:1–3; Heb. 4:13), so that God’s revelations are all true (John 8:26; 17:17; Titus 1:2). All his works make known to us his wisdom (Ps. 104:24; 136:5; Eph. 3:10; Rom. 11:33) and prompt us to worship and adore him (Ps. 139:17ff.; Isa. 40:28; John 11:7ff.; Rom. 11:33; 1 Cor. 2:11).
Herman Bavinck, Reformed Dogmatics, 2:192
