What is Euthyphro's Dilemma?

The reason it is wholly untrue that the knowledge of good and evil gives us God's nature is, that the knowledge of good and evil is the source of discerning right and wrong, which right and wrong flow from the relationship a being is in. Now God is either in none (unless within Himself, of which we cannot judge, because it is so), or, if He enter into any in creative will, He is not in the same as we are. Hence the obligation cannot be the same. All we say is, that He will not destroy (as between ourselves or between us and Him) the terms of relationship in which He has set us. If I had slaves or children and gave them something to enjoy in equal shares, it would be wrong for one to take from or defraud the other; but if I had not given up the title, I might do so. If God has revealed His nature to me and my relationship to Him, He does not change, and so the duty abides. But if the relationship changes and I become a son, the duty does.

50 The capacity to discern good and evil is the capacity to discern these duties or the breach of them. But if the relationship is one of authority, then there is duty to obey. There may be a mere arbitrary command; and I say the thing (if I have the knowledge of good and evil) was not bad in itself, but obedience is the place of one subject. Thus it was with Adam: there was no evil in eating of the tree if it had not been forbidden. It was only the test of obedience. Now we have more than this. I say such a thing is wrong even if not forbidden. As to the measure of it, I may be misled Hence God has given a prescribed measure - the law. But the faculty of such discernment is in me. I call something wrong. I have a personal faculty to discern that the act does not suit - is not conformed to the relation in which the responsible being stands. One takes a knife from another: I hold it to be evil. A parent does so from a very young child: it is not evil, but good. It depends on the relationship.

The confounding moral infinitude (that is, absoluteness of perfection) with extension, which I have noticed is a very great blunder. But then I freely own that in strictness we cannot speak of attributes in God (moral ones). It is only a human way which (speaking reverently) divides God into parts. God cannot be or do evil: to say this is a limitation of power is only a delusion. If I say that He cannot do what He pleases, for He cannot do evil, the "cannot" applies to "what He pleases," not to the power of God. As to acts of power, He can do everything. It is morally impossible that there should be in Him the contrary of what He is, that is of good and right. But this is not limiting power or anything; it is denying a limit to goodness, and saying it is absolute. Infinite goodness means merely goodness always perfect as goodness. That this is after an imperfect thought as to God I admit, because it takes one characteristic by itself (that is through our finite nature), for nothing in God is characteristic (that is, special and in part). It has been noticed elsewhere how thus Christ had no character, but was always what He ought to be wherever He was. Perfect goodness He was, but not goodness by itself as we conceive it. He was firm and severe where He ought, and good in that; He was tender and affectionate where He ought, and good in that; He was seemingly hard and deaf to seed, and unchanged in goodness in that - in all love to His Father, and obedience. The divine nature in man which produced one produced all, perfect in each place in relation because perfect in itself.

"God so loved the world, that he gave," etc. This is not a material necessity imposed apart from will in what acts; it is moral, displaying a nature by a will. "Without holiness no man shall see the Lord"; but this does not make holiness something necessarily producing an effect, as gravity acts universally in matter. There is nothing to do with cause and effect in it. So miracles of goodness prove God's nature when wrought because He works them, but they are not always wrought as a natural consequence attached to anything. God acts. These, when they are wrought, are according to, and display, His nature: but they are not the necessary and constant effects of that nature as a producing cause. God is always such, and, if He acts, so acts as not to deny Himself — it were impossible; but He does all things according to the counsels of His own will. To confound the physical laws of the creature, always operating as constituted by the Creator, with the sovereign power who constituted that order, to whom none can say, What doest Thou? is a great moral blunder.

As to revealed things, if we had absolutely the mind and nature of God, the things revealed to us might be known as necessarily flowing from that nature. But this is not the reign of law, but the moral fruit of a nature which acts spontaneously, according to itself, and cannot be known experimentally until learned, and then not as a law but as acts which display it. But to know this a priori would be to be God, to have the nature and being, and there is but God who is God; when He has acted we learn what He is by it, if our eye is morally open; and if I have learned His ways in part as we may, it is not a sequence of cause and effect in the creature, but the expression of a nature which expresses itself, morally by will (the reign of law is without will) or by motives which govern it.

As explanation that "image" has the double sense, formed on the same idea, of anything that represents an unseen being - as the image of Jupiter - which need not be like, but of which the final cause is to represent - and hence perfect conformity, because then it does represent, "he is his very image" we say; and this in moral things, i.e., in moral qualities, goes very far, for we cannot be like, really, without having them. The limit to this sameness in moral things, when there is likeness, is there, subsisting as a source in the Person of God, or of Christ who is God, and derivatively in us, for the Godhead necessarily carries with it a character which is wholly its own; It is divine - infinite - has Its source in Itself - sovereign goodness - and the will of a divine nature - not a duty.

Omnipotence is involved in this - the power to do whatever it is His will to do. Omniscience is involved in it also. Did not God know all things, He could neither know what to do rightly, nor judge morally. Supremacy is involved in our very idea of God as one, and active in power. They are inherent in our idea of God, and (when once the heathenish additions of what are confessedly imaginations are removed) cannot be separated from the idea of God. That which it is important to get fast hold of is, that there is a will in God. No moral being can be without it; a will guided by righteousness and holiness, and to which omnipotence and omniscience are subservient, but which is the source and origin of all that exists outside Himself, not of its state, for moral beings have a will, but of its existence.

9 Goodness or love, omniscience and omnipotence, involve in them perfect wisdom; only all this supposes a God, with a free will to exist, before any attribute can be assigned to Him. If not free to act, omniscience and omnipotence are simply null.

52 To say that duty ought to be followed, is only saying there is duty. But two straight lines enclosing space is somewhat different; it means if two do not approach they do not meet. God knows good and evil, that is, He recognises relationship as it exists. I know good and evil now (that is, my will apart). I recognise these relationships as they exist; but what has this to do with God's nature? His morality, speaking reverently, would be based on the relationship. He is in Himself; but He is in none, as we have seen, unless He pleases to put Himself in one: I am by virtue of my place. He recognises mine, and judges, but is not in it. I deny eternal morality save as an idea; it has no relation to Him at all. Absolute morality is nonsense. God did not create morality, but the relationship without which there could be none. If one supposes only the absolute God, there is no morality. Morality in respect of what? I cannot suppose it but with created responsibility, that is, creatures and consequently relationship.

49 Morality, or moral obligation, is in the nature of all relations which imply a claim; it is the bond flowing from them. That man has had all manner of rules is true; but when God says, "The man is become as one of us, knowing good and evil," it certainly implies that right and wrong was of an absolute nature. But it is the application of a law which makes obligatory a course imposed by authority (though it may be moral too). The knowledge of good and evil is the perception of it in itself, without a law or its being imposed. God does know, doubtless, good and evil according to the perfection of His own nature. But it is a condition of His nature to discern it; it was not of Adam's before his fall. He was innocent; he enjoyed God's goodness unsuspectingly, and did nothing else. There was no occasion to discern, nor capacity to do so. In the fall he acquired this capacity. He could now say, This is good and that evil; but he was under sin.

All as to law, moral obligations, man a law to. himself by reflecting God's law, is false. Conscience is not pleasure, because there is lust; and conscience and sin came in together. Will and lust combine, and conscience is against them. But moral obligation is only rightly known at all when God's claim of obedience is allowed; for mere conscience is mere misery, or combines with pride and self-approbation. To say that the knowledge of good and evil is necessarily implanted as a law by a lawgiver is utterly false. For this knowledge is in God, and what higher spiritual being has implanted it in Him as a lawgiver? It can therefore be otherwise. We have it by sin.

42 The absolute claim of obedience is the highest obligation, moral obligation, if you please. Now that I have got a knowledge of good and evil, I shall surely attribute that to God and own His judgment. But only when Christ is revealed can it be said that the nature of the Deity is the absolute standard; for requirements from, are not necessarily conformity to, His will, which cannot be dissociated from His nature as a requirer. But duty does not flow from the nature of the superior, but in all cases (superior is not) from the relation in which the obliged person stands to the superior or any other person. No doubt, if the relation be with a divine Being or formed by Him, it will be right, and from some higher motive be right, though the relation be evil as a Christian slave. But obedience is right to God, though there be no law (it may be tested by a law) and no knowledge of good and evil in itself. Then a knowledge of good and evil enters by disobedience. We become as to this as God; Gen. 3. Hence there is the knowledge of right and wrong without reference to a superior, though reference may exist, and, I doubt not the least, has been perfected with it. Lastly, a law may be given, testing the obedience, not in innocence, but with a perfect measure of right and wrong, including all moral relationships. Christ is more than all this. He is the manifestation of the divine nature in man, and, when we are partakers of it, becomes the model and example, as well as the source of our walk and duty.