“Yet who knows whether you have come to the kingdom for such a time as this?”
The Problem
The sovereignty of God, often leaned on as a comfort and assurance for the Church, can also sometimes present its own set of unique quandaries. The bible is clear on God’s sovereignty and complete power (Isaiah 45:7-9, Job 42:2, Acts 4:27-28), but because the bible is also clear on God’s goodness and the love that He has for His creation (Romans 5:8, 1 John 4:19, Romans 2:4), we are forced to wrestle with an apparent dichotomy when recognizing the pain, suffering, and judgment that exist in the world. Although the ‘problem of pain’ is typically discussed here, I believe the issue of God’s salvation or damnation of His creation and man’s subsequent responsibility (or lack thereof) is a more interesting discussion.
When looking at complex issues it is helpful to remember the purpose of the discussion, the logical outcomes of specific conclusions, and how a conclusion will affect our actions moving forward. When looking at issues in scripture we must continue to ask ourselves “does this make sense?”, “Is this consistent with the character of God?”, “Is this consistent with what the rest of scripture teaches?” It can be easy to get lost comparing verse against verse, passage against passage, and doctrine against doctrine; especially when we approach the text with preconceptions about what the text should mean or what it’s ‘really trying to say’. The purpose of this essay not to delve into the nitty-gritty verse by verse construction of a complex doctrine, but rather focus on a high overview of God’s interaction with mankind throughout scripture, His purpose for His creation, and man’s subsequent responsibility.
On opposing sides of this discussion historically, we have mankind acting either as pawns or kings in a great spiritual battle. We are tempted to make absolutist statements, concluding that God either is dictating and controlling the minute actions of the creation at all times towards damnation or salvation and a cosmically pre-orchestrated end, or alternatively that mankind is left free to make his own decisions without interruption by the Creator; God allowing all things but causing none, and mankind ultimately reaping the just responsibility for his actions. The Reformed and the Arminian battle these points violently from the extremes, and although both would correctly recognize salvation as coming wholly from Christ’s sacrificial redemption on the cross, the debate over God or man bearing the ultimate burden of responsibility on who accepts this salvation is a fundamental basis for disagreement. While the issue can seem complex and has been heatedly debated for centuries, I believe that understanding how God has and continues to work in and alongside His people, along with understanding God’s purpose for His creation, can show us the role of mankind alongside his Creator perfectly, and can be used to understand the issue in a reasonable way.
God’s Direction in Creation
We can see from multiple examples in scripture that God is not a passive creator. Not only does He consistently interact with His creation, but we can also observe Him directly involved with the path and outcomes of His people. The gospel story is God’s calling, directing, and salving of His people through both direct and indirect action. Romans 8:28 tells us that “we know that for those who love God all things work together for good, for those who are called according to his purpose.” and in Psalm 33:11 “The plans of the LORD stand firm forever, the purposes of His heart through all generations.”
Mankind time and again is directed, prodded, and called by God in both physical and spiritual ways. When God brings judgment on the earth in the form a flood, He actively instructs and saves Noah (notably as a direct consequence of Noah’s righteousness). There is judgment, and there is salvation, and the Lord interacts with His creation and people in a direct correlation with their actions. Although Noah was chosen specifically because of his righteousness (and blessed because of his corresponding faith), we see God interact differently in His calling of Abraham (formerly Abram). Although Abraham was a pagan when called by God, we are told that Abraham responded to God’s calling with faith and was subsequently rewarded because of that faith; more specifically we’re told that Abraham’s faith was counted as righteousness (Genesis 15:6). It isn’t made clear to us why God chose Abraham, but it is very clear that Abraham’s faith is why God continued to bless him.
Mankind’s Choices
Even though God directs and calls His people, it is evident that He also presents a choice. Deuteronomy 30:15-30 demonstrates this quite well. “See, I have set before you today life and good, death and evil… therefore choose life, that you and your offspring may live” God makes it clear to the Israelites what He has called them to, and also makes it clear that if they choose to disobey His commandments that they will be condemned. There is an earnest plea for the nation of Israel to obey and to choose life, but it is clear (and later demonstrated multiple times) that they have the capacity for rejecting God and choosing death. The story of Israel is a cycle of calling, obedience, rebellion, punishment, and repentance. Repeatedly we see God’s people choosing obedience or disobedience while God continues to accomplish His purpose with the nation of Israel.
The apostle Peter recognizes God’s patience alongside man’s decisions in 2 Peter 3:9: “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” Peter gives us a great insight not only to the Lord’s patience with His creation, but also the motivation for that patience; because He does not desire that any should perish and that rather they come to repentance! There is no reason for patience if the final actions and endpoints are cosmically manipulated anyways.
Man’s Responsibility Alongside God’s Sovereign Will.
Are God’s sovereignty and mankind’s freedom in juxtaposition then? Certainly not. One of the great examples of God’s sovereign will being accomplished through and alongside a free moral agent is the story of Esther. When faced with the perilous task of speaking to the king on behalf of her people, Esther is exhorted by her cousin Mordecai: “For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father’s house will perish. Yet who knows whether you have come to the kingdom for such a time as this?” Esther 4:14. This is such a powerful verse and highlights so perfectly the comingling of God’s sovereign plan, the calling of His people, and the privilege, power, and blessing that exists when living within God’s desired will. Esther had a choice and a responsibility that while ultimately would make no difference in God’s sovereign plan for the Jews, would directly impact Esther and her family. Being within God’s will is not a guaranteed orchestration, but rather a blessing and a privilege that is bestowed upon faith and obedience.
There is hesitancy among some to allow for the origin of faith outside of God’s supreme gifting because the allowance of such would infer that mankind is earning their salvation through their own works, and not entirely of the free gift of God. There is a significant effort however in scripture to differentiate between faith and works. Paul tells us in Ephesians that “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Salvation is a free gift of God, which we receive only through faith. We can be held responsible for our faith (or absence of faith) and still not be credited with receiving our salvation through ‘good works’. Jesus regularly condemns His disciples for their lack of faith- there is an expectancy here that they should be actively pursuing more faith.
There is a balance that allows for a free decision to follow or reject God, and subsequently be saved or damned by God’s complete mercy and justness. Being responsible for faith does not detract from what God accomplishes in salvation, it accentuates God’s mercy by placing the full weight and responsibility of sin on the transgressor. Is God truly just or truly merciful if the faith or transgressing was part of His divine plan all along?
Conclusion
The gospel is either the greatest love story ever told or a divine puppet show. Although I am convinced of the points argued here and am fervent towards an understanding of God’s interaction with His people, I do recognize humbly that God’s ways are above our ways- Roman’s 11:33 tells us “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For who has known the mind of the Lord, or who became His counselor?” While we cannot presume to be judge of God’s own justness (He is Justice), we are assured that the Lord is not a God of confusion, that He is a lover of mercy, and that He has a profound love for His creation that we will not fully comprehend until we are in His presence.
I believe that the basis for the reformed understanding of God’s sovereignty is the belief that mankind is created solely for God’s glory. With that belief, whatever action which brings the most glory to God is the best possible outcome, even if it is ‘mysterious’ to those chosen (or chosen not to be chosen). This is demonstrated immediately in the Westminster Catechism; “Man’s chief end is to glorify God, and to enjoy Him forever.” In salvation and in damnation, God is glorified and is worthy of praise. Who is man to question what brings God glory? (A convenient stance for someone in the ‘salvation’ group and not in the ‘damnation’ group). I offer instead that scripture demonstrates a slightly more nuanced reason for the creation of mankind.
It must be first understood that ultimately, whatever happens will be to the glory of God because God himself is glorious. There isn’t a possible outcome with creation that doesn’t result in God’s glory being demonstrated because it would require God to deny His own self and being. It must also be understood that God does not need mankind to demonstrate His glory. There are an infinite number of galaxies in the heavens and 10,000 legions of terrifying, glorious, and beautiful angels singing the Lord’s glorious praises for eternity; mankind was created for something unique, something more special; something that the angels themselves are jealous of.
Just as God created Eve as a suitable companion for Adam in the garden of Eden, so did God create man in God’s own image. Mankind is a creation that God has relationship with, enjoys, and loves in such a profound way that He was willing to sacrifice His own Son in order to redeem our sins. Ephesians 5 gives us a glimpse into this mystery when we’re told that a husband and wife’s relationship are a picture of Christ and the Church. “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery–but I am talking about Christ and the church.”
In as much as God’s glory is demonstrated by His justness, He is also glorified in His mercy. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. God created mankind for His enjoyment and for relationship, consistently demonstrating His love and mercy throughout scripture. The gospel itself is a story of mercy; the apostle John continues: “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” Because God is holy and requires justice, there inevitably must be judgement, but God assures His people in Ezekiel: “Do I have any pleasure at all that the wicked should die…and not that he should turn from his ways and live?”
With this understanding we can rest assured that God is in control and will continue to call and guide His people; allowing at the same time for them to choose to love or reject Him. God desires communion with His people. He demands repentance but He is quick to forgive and slow to condemn. The gospel is the greatest love story ever told; therefor let us choose life, reject death, and live.
