An argument for God's total sovereignty in all things in spite of the apparent contradiction between a good God allowing evil actions. I argue that God ordains sinful events for His good purpose.
Introduction
Why do bad things happen? If God is good, and if He controls all things, how does evil exist? These are questions that any thoughtful person has probably already asked; they are questions which must be answered. I personally don’t have a problem with saying that God ordains, plans, and purposes the sin of men, but yet is Himself without sin. In fact, I think the Bible makes this point exceedingly clear. I think there is a sense in which God has two wills. I do not believe that there is anything that externally restrains God’s sovereign will. However, I do believe that God’s sovereign will of decree restrains His moral will of command. I think there are a number of biblical examples that support this. Here are a few:
The Death of Christ
Introduction
Why do bad things happen? If God is good, and if He controls all things, how does evil exist? These are questions that any thoughtful person has probably already asked; they are questions which must be answered. I personally don’t have a problem with saying that God ordains, plans, and purposes the sin of men, but yet is Himself without sin. In fact, I think the Bible makes this point exceedingly clear. I think there is a sense in which God has two wills. I do not believe that there is anything that externally restrains God’s sovereign will. However, I do believe that God’s sovereign will of decree restrains His moral will of command. I think there are a number of biblical examples that support this. Here are a few:
The Death of Christ
Judas’ betrayal of Jesus was sin, and it involved the activity of Satan (Luke 22:3); but it was a part of the “definite plan of God” (Acts 2:23). There is a sense in which God willed the betrayal and murder of His Son, even though the acts of betrayal and murder were themselves sin which He has commanded against. Additionally, the mockery of Herod, the willful injustice of Pilate, the torture and mockery inflicted on Jesus by the Gentile soldiers, and the crowd of Jews shouting “Crucify him!,” were all sinful attitudes and actions. Yet in Acts 4:27-28 it says that every thing that took place was according to God's predestined plan. Every single attitude and action of the individuals mentioned were sinful, and contrary to God’s will of command. However, they were predestined according to God’s sovereign will of decree. Scripture seems to indicate that, in one sense, it was not the will of God for Judas, Herod, Pilate, the Gentile soldiers, and the Jewish crowd to disobey His command by sinning and delivering Jesus up to be crucified. But it is also clear that, in another sense, it was God’s will for these things to take place. So here we see one example of the two senses of God’s will. By His sovereign will, God decreed sinful events which were contrary to His will of command.
The Hardening of Pharaoh
Here is another testimony of Scripture that God wills to harden some men’s hearts so that they become obstinate in sinful behavior which God disapproves. In Exod 8:1, God’s command, that is, His will of command, was that Pharaoh obey Him and free the Israelites from slavery. Yet, Exod 4:21 tells us that even from the very beginning, though God had commanded Pharaoh to do one thing, He had also placed it in Pharaoh’s heart to do another thing:
Therefore, we see that God commands Pharaoh to do a thing which God Himself wills not to allow. The good thing that God commands, He prevents; and the thing He brings about involves Pharaoh’s sin by disobeying God’s command.
God’s Restraint (or Lack of Restraint) of Evil
Prov 21:1 tells us about God's control over the hearts of men. A biblical example of this is found in Genesis 20 where, for fear of his life, Abraham tells king Abimelech that Sarah is his sister. King Abimelech proceeds to take Sarah for himself, but God warns him in a dream that she is really Abraham’s wife. Abimelech pleads the case of his ingorance and integrity, to which God replies that He kept Abimelech from touching Sarah (Gen 20:6).
Here is a perfect example of God’s restraint of sin by turning Abimelech’s heart according to his will. We can see from this passage that God has the right and the power to restrain the sin of men. When He does, it is His will to do so. And when He does not, it is His will not to. In other words, sometimes God wills that our sins be restrained, and sometimes He wills that they increase more than if He restrained them.
It is interesting to note that there are times when God does not exercise this right to restrain sin because he intends for human evil to run it’s course. One example is that of Eli’s sons, found in 1 Sam 2:23-25. God willed to put Eli’s sons to death, therefore He willed that they not listen to the counsel of their father. Why did the sons of Eli refuse to heed their father’s instruction? The answer found in 1 Sam 2:25 is because it was God’s will to put them to death. This only makes sense, as God could have easily restrained their sin but chose not to in order to accomplish His sovereign purpose. Because God chose not to restrain their disobedience one can say that, in some sense, God actually willed that the sons of Eli continue in their disobedience, doing what He had commanded them not to do, namely, dishonoring their father and committing sexual sin.
Another example of God choosing not to restrain sin is found in Rom 1:24-32, where God turns the people over the lusts of their wickedness.
Clearly God has the right and power to restrain sin if He so chooses. And clearly there are some instances in which He chooses to not restrain sin. Therefore, in choosing to not restrain sin it follows that God chooses for behavior to come about which He commands not to happen. Again we see the evidence of two distinct wills.
God’s Will in Suffering
In his first epistle, Peter also spoke of the will of God in two senses. On one hand, it is something to be pursued and lived up to (1 Pet 2:15; 4:2). On the other hand, the will of God was not His moral instruction or command. It was the historical events which he sovereignly brought about (1 Pet 3:17; 4:19).
Interestingly enough, in the context of those last two passages, the suffering that Peter has in mind is the suffering that comes from hostile people and therefore cannot come without the presence of sin. Even though the suffering which is being inflicted is made up of wicked and sinful acts which obviously trespass God’s will of command, they are said to be according to God’s sovereign will. Therefore it is safe to conclude that God does ordain and decree sin in order that His sovereign purpose be accomplished.
Conclusion
I do believe that God’s will of command is restrained by something, namely, His sovereign will of decree. Some people insist that that God’s will is restrained by His commitment to human self-determination. I, on the other hand, believe that God’s will of command is restrained by His commitment to the glorification of His sovereign grace. It is upon this commitment that God sovereignly decrees all things. And all things which God sovereignly decrees, both good and bad, do come to pass (Lam 3:37-38).
BY HIS GRACE (1 Cor 15:10) – FOR HIS GLORY (1 Tim 1:17)
The Hardening of Pharaoh
Here is another testimony of Scripture that God wills to harden some men’s hearts so that they become obstinate in sinful behavior which God disapproves. In Exod 8:1, God’s command, that is, His will of command, was that Pharaoh obey Him and free the Israelites from slavery. Yet, Exod 4:21 tells us that even from the very beginning, though God had commanded Pharaoh to do one thing, He had also placed it in Pharaoh’s heart to do another thing:
Therefore, we see that God commands Pharaoh to do a thing which God Himself wills not to allow. The good thing that God commands, He prevents; and the thing He brings about involves Pharaoh’s sin by disobeying God’s command.
God’s Restraint (or Lack of Restraint) of Evil
Prov 21:1 tells us about God's control over the hearts of men. A biblical example of this is found in Genesis 20 where, for fear of his life, Abraham tells king Abimelech that Sarah is his sister. King Abimelech proceeds to take Sarah for himself, but God warns him in a dream that she is really Abraham’s wife. Abimelech pleads the case of his ingorance and integrity, to which God replies that He kept Abimelech from touching Sarah (Gen 20:6).
Here is a perfect example of God’s restraint of sin by turning Abimelech’s heart according to his will. We can see from this passage that God has the right and the power to restrain the sin of men. When He does, it is His will to do so. And when He does not, it is His will not to. In other words, sometimes God wills that our sins be restrained, and sometimes He wills that they increase more than if He restrained them.
It is interesting to note that there are times when God does not exercise this right to restrain sin because he intends for human evil to run it’s course. One example is that of Eli’s sons, found in 1 Sam 2:23-25. God willed to put Eli’s sons to death, therefore He willed that they not listen to the counsel of their father. Why did the sons of Eli refuse to heed their father’s instruction? The answer found in 1 Sam 2:25 is because it was God’s will to put them to death. This only makes sense, as God could have easily restrained their sin but chose not to in order to accomplish His sovereign purpose. Because God chose not to restrain their disobedience one can say that, in some sense, God actually willed that the sons of Eli continue in their disobedience, doing what He had commanded them not to do, namely, dishonoring their father and committing sexual sin.
Another example of God choosing not to restrain sin is found in Rom 1:24-32, where God turns the people over the lusts of their wickedness.
Clearly God has the right and power to restrain sin if He so chooses. And clearly there are some instances in which He chooses to not restrain sin. Therefore, in choosing to not restrain sin it follows that God chooses for behavior to come about which He commands not to happen. Again we see the evidence of two distinct wills.
God’s Will in Suffering
In his first epistle, Peter also spoke of the will of God in two senses. On one hand, it is something to be pursued and lived up to (1 Pet 2:15; 4:2). On the other hand, the will of God was not His moral instruction or command. It was the historical events which he sovereignly brought about (1 Pet 3:17; 4:19).
Interestingly enough, in the context of those last two passages, the suffering that Peter has in mind is the suffering that comes from hostile people and therefore cannot come without the presence of sin. Even though the suffering which is being inflicted is made up of wicked and sinful acts which obviously trespass God’s will of command, they are said to be according to God’s sovereign will. Therefore it is safe to conclude that God does ordain and decree sin in order that His sovereign purpose be accomplished.
Conclusion
I do believe that God’s will of command is restrained by something, namely, His sovereign will of decree. Some people insist that that God’s will is restrained by His commitment to human self-determination. I, on the other hand, believe that God’s will of command is restrained by His commitment to the glorification of His sovereign grace. It is upon this commitment that God sovereignly decrees all things. And all things which God sovereignly decrees, both good and bad, do come to pass (Lam 3:37-38).
BY HIS GRACE (1 Cor 15:10) – FOR HIS GLORY (1 Tim 1:17)
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