The abstract being of God and His metaphysical attributes are implied, but not defined, in the New Testament. His infinity, omnipotence and omniscience are not enunciated in terms, but they are postulated in the whole scheme of salvation which He is carrying to completion. He is Lord of heaven and earth (Matthew 11:25). The forces of Nature are at His command (Matthew 5:45; Matthew 6:30). He can answer every prayer and satisfy every need (Matthew 7:7-12). All things are possible to Him (Mark 10:27; Mark 14:36). He created all things (Ephesians 3:9). All earthly powers are derived from Him (Romans 13:1). By His power, He raised Christ from the dead and subjected to Him "all rule, and authority, and power, and dominion" in heaven and on earth (Ephesians 1:20-21; compare Matthew 28:18). Every power and condition of existence are subordinated to the might of His love unto His saints (Romans 8:38-39). Neither time nor place can limit Him: He is the eternal God (Romans 16:26). His knowledge is as infinite as His power; He knows what the Son and the angels know not (Mark 13:32). He knows the hearts of men (Luke 16:15) and all their needs (Matthew 6:8, Matthew 6:32). His knowledge is especially manifested in His wisdom by which He works out His purpose of salvation, "the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord" (Ephesians 3:10-11). The teaching of the New Testament implies that all perfections of power, condition and being cohere in God, and are revealed in His love. They are not developed or established on metaphysical grounds, but they flow out of His perfect fatherhood. Earthly fathers do what good they can for their children, but the Heavenly Father does all things for the best for His children--"to them that love God all things work together for good"--because He is restricted by no limits of power, will or wisdom (Matthew 7:11; Romans 8:28).

(From International Standard Bible Encyclopedia, highlighting added to emphasize properties of God relevant in philosophical debates about God) 

This text is in public domain.