God the Sustainer: Almighty and Sovereign

"...then we must conclude that the storms that blow against us are not from God. They are part of the natural order which follows a course of natural law." [Jim Evans, quoted in the Opelika-Auburn News, C1, 3 September 2005 under "Where is God in the Storm?"]

In response to the above quote concerning Hurricane Katrina made by a pastor near Auburn, Alabama (where I used to live), Paul Stith, of Grace Heritage Church (where I was once a member), made the following comments:

Why is it that we feel compelled to let God off the hook, as it were? Why do we want to find comfort by saying that God had nothing to do with this? Are we really better off with a God who is little more powerful than the Red Cross, running to the disaster to hold our hand in the aftermath? This is the god that some have constructed in their imaginations.

In stark contrast to this ‘god of our imaginations’ the Bible presents God as omnipotent [that is, "all-powerful"].

God’s omnipotence is majestically and undeniably demonstrated in the first act of creation in which the universe was created out of nothing by God's Word, but often we are distracted by the visible matter around us in such a way as to miss the continuing activity of God throughout creation. We may be quick to acknowledge God as Creator, as I am sure the pastor quoted from the article above would do, but may fail to glorify God by declaring that “He sustains all things by His powerful word” (Hebrews 1:3). That ‘all things are sustained by God’s might’ should clue us in to what the phrase “all-mighty” really indicates: namely, that “God’s omnipotence brings out every phenomenon of existence. This is the essential and sufficient cause of all things.” [Fredrik Brosche, Luther on Predestination (1978).]

God is in control because He is almighty. All power belongs to God. Any power in the natural world–from the force of the hurricane to each movement of the human will–is secondary and derivative from God, who is the Sustainer.

Divine Sovereignty Over the Human Will

Both the scriptural evidence and proper theological reflection demonstrate that God is sovereign over His creation in general. But there is a commonly held view that God has limited His sovereignty when it comes to human choices. This popular view is due more to human philosophy than to God’s revelation, for the Bible clearly declares God’s sovereignty over the human will.

God’s sovereignty in the will of the lost is demonstrated in Scripture. God is presented as sovereign in judging the wicked by hardening their will against His Word in Romans 9:17-18, “For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’ So then he has mercy on whomever he wills, and he hardens whomever he wills.” God is presented as sovereign in the saving His elect from their lost condition by the intervention of His Word in Acts 9:1-6,

But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him. And falling to the ground he heard a voice saying to him, “Saul, Saul, why are you persecuting me?” And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting. But rise and enter the city, and you will be told what you are to do.”

God’s sovereignty in the will of believers is also demonstrated in Scripture. God is presented as sovereign over our hearts’ desires in Psa 37:4, “Delight yourself in the LORD, and he will give you the desires of your heart.” God is specifically presented as sovereign over our desire to do His will in Phil 2:12-13,

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.

God is in control. There is no corner of the universe–even within the human heart–outside of God’s control.

No Maverick Molecules

“My purpose will stand, and I will do all that I please” (Isa 46:10b).

Bible teacher R.C. Sproul, in his classic work Chosen by God, magnifies God’s sovereignty in governing His creation:

God is sovereign over His entire creation. If something could come to pass apart from His sovereign permission, then that which would come to pass would frustrate His sovereignty. If God refused to permit something to happen and it happened anyway, then whatever happened would have more power and authority than God Himself. If there is any part of creation outside of God’s sovereignty, then God is simply not sovereign. If God is not sovereign, then God is not God.

If there is one single molecule in this universe running around loose, totally free of God’s sovereignty, then we have no guarantee that a single promise of God will ever be fulfilled. Perhaps that one maverick molecule will lay waste all the grand and glorious plan that God has made and promised us. If a grain of sand in the kidney of Oliver Cromwell changed the course of English history, so our maverick molecule could change the course of all redemptive history. Maybe that one molecule will be the thing that prevents Christ from returning. (26-27)

The LORD is God. He is sovereign. No part of His creation is outside His control. His purposes cannot be thwarted. 

Divine Sovereignty: Scripture and Reflection

God is presented as the Sovereign Creator at the beginning of Scripture in Genesis 1:1, “In the beginning God created the heavens and the earth.”

God is presented as the Sovereign Creator again when creation is spoken of in light of Christ in John 1:3, “All things were created through Him, and apart from Him not one thing was created that has been created.”

God’s sovereignty is established in creation as we read in Acts 17:24, “The God who made the world and everything in it: He is Lord of heaven and earth and does not live in shrines made by hands.” God’s sovereignty is demonstrated in His sustaining power over His creation as we read in Acts 17:28, “For in Him we live and move and exist, as even some of your own poets have said, 'For we are also His offspring.'”

God’s sovereignty over His creation is seen throughout the Scriptures:

· In inanimate creation (Job 37:6-13; 38:12, 22-32; Ps. 104:4, 14; 135:6-7; 148:8 Matt. 5:45)

· In animals (Job 38:39-41; Ps. 104:27-29; Matt. 6:26; 10:29)

· In seemingly random or chance events (Prov. 16:33)

· In the affairs of nations (Job 12:23; Ps. 22:28; Dan. 4:34-35)

· In the will of kings (Ezra 1:1; 6:22; Ps. 33:14-15; Prov, 21:1)

· In the will of believers (Phil. 2:13)

· In every aspect of our lives (Job 14:5; Ps. 139:16; Prov. 16:9; Prov. 20:24; Jer. 10:23; Matt.6:11; Gal. 1:15; Phil. 4:19)

We may sometimes feel out of control. The truth is, even on our best days– as we exercise God-given wisdom in how we order our actions, as we practice godly self-control–the amount of control we are able to exercise is still quite limited. But God is always in control. As we trust in God through Christ by the power of the Holy Spirit, we can take comfort that He is working out everything for our ultimate good and His glory (Rom 8:28).

A Summary of the Doctrines of Grace Expressed in the 1689 Confession

[Below is the text of a document-the title of which is listed as the title of this post-that has hung on the wall in the older adult Sunday school class of Kosmosdale Baptist Church since before I first became a member there, about eight years ago. I do not think that other Baptist confessions lend themselves to such a summary-with the doctrines of grace so explicit-as readily as the 1689. The 1689 is, in the words of Dr. Tom Nettles, who once served as pastor for Kosmosdale, our "richest confessional treasure." As we at Kosmosdale are currently considering whether to amend our constitution regarding our confessional standard, I believe that it serves us to once again consider these things.]

We believe in the one true and living God, in three persons: the Father, the Son, and the Holy Spirit, who is invisible, personal, omnipresent, eternal, dependent on none, unchanging, truthful, trustworthy, almighty, sovereign, omniscient, righteous, holy, good, loving, merciful, longsuffering, and gracious.

We believe that Almighty God has revealed all that is necessary to life and salvation in the sixty-six books of Holy Scripture which are the Word of God. All Scripture was given by inspiration of God, is infallible and inerrant, and is the final arbiter in all disputes. Its authority is derived from its author and not from the opinions of men.

We believe that God made our first father Adam perfect, holy and upright. He was appointed representative and head of the human race thereby exposing all his offspring to the effects of his obedience or disobedience to God’s commands.

We believe that Adam fell from his original righteousness into sin and brought on himself and all of his offspring death, condemnation, and sinnership.

We believe that it is completely beyond the power of fallen man to love God.

We believe that God sent His Son into the world, conceived of the virgin Mary by the Holy Spirit, unchangeably sinless, brought God’s righteousness on behalf of His people.

We believe that God’s Son died upon the cross to effect propitiation, reconciliation, redemption, and atonement for His elect people. God bore testimony to His acceptance of His Son’s work by raising Him from the dead. The Lord Jesus Christ is now seated at the right hand of His Father and is enthroned in glory where He intercedes on behalf of His people and rules over all things for their sake.

We believe the elect, who are called by grace, are justified in the sight of God on account of the imputed righteousness of Jesus Christ which is received by faith alone.

We believe that such are regenerated, called, and justified shall persevere in holiness and never finally fall away.

We believe that baptism by immersion and the Lord’s Supper are gospel ordinances belonging only to believers.

We believe that the local church is under the authority of Christ alone. Nevertheless, He has appointed pastors (as His undershepherds) and deacons (as His ministers of mercy) to represent Him as they care for His body.

We believe that the local church is an assembly of baptized believers covenanted together for the furtherance of the Gospel and their mutual edification and fellowship. The worship and ministry of the church finds its primary expression in the exposition and application of the Word of God through preaching.

We believe that the Lord Jesus Christ shall personally and visibly return to judge this sinful world, and that the righteous shall enjoy everlasting life and the wicked endure everlasting punishment.

Classic, Calvinistic, Confessional Christian Doctrine and Greek Philosophical Thought

Often, in theological debates between fellow Christians (or, sometimes, in debates involving heretical groups seeking to claim the Christian label), a certain charge will be made by the party seeking to re-examine the established doctrine. We find this charge expressed by Clark Pinnock in his infamous article, “From Augustine to Arminius” [Pinnock actually went beyond Arminius into the heresy of Open Theism]:

[T]he classical model of Christian theism, [was shaped] decisively by Augustine under the influence of Greek philosophy, [placing] high value on the Deity's being timeless, changeless, passionless, unmoved, and unmovable… classical theism [accommodated itself] to the Hellenistic culture.

Claiming that theology has been polluted with Greek philosophy: the Open Theist objects to the classical Christian theist doctrine of God’s perfect knowledge; the Arminian objects to the Calvinist doctrine of God’s perfect sovereignty; the current modifier/denier of impassibility objects to the confessional doctrine of God’s perfect affections. How should someone who seeks to defend the classical, Calvinistic, and confessional view of God evaluate and respond to the charge(s) that Christian theology has become polluted with Greek philosophy?

[The following observation and response(s) are summarized from statements made by James Dolezal, in his interview on The Reformed Forum.]

Observation:

For those who seek to argue against a doctrine of classical Christian theism (or Reformed theology, or whatever doctrine[s] are being objected to) the bare assertion that the doctrine(s) are a product of Greek thought seems to suffice for an argument.

Response:

Notice: 1. the objector should have to prove that whatever Greek sources the early theologians may have been drawing upon were actually wrong; 2. the accusation of Hellenism often seems to [falsely] assume that there was a Greek consensus concerning the theology; 3. the objector should also consider whether in appropriating some forms of arguments found in Greek thought, the early Christians did not radically transform the substance of those arguments (formal similarities may exist with deep and significant differences).

Conclusion:

Though philosophical reflection must always be subservient to Scripture, philosophy can sometimes be an aid, rather than a hindrance, to rightly understanding God. The distinction between nature and person is a philosophical distinction, yet it helps in our reflection about the relationship of Father, Son, and Holy Spirit. When someone raises the charge that an aspect classical, Calvinistic, and confessional Christian doctrine is a product of Greek thought, we must carefully think about this charge.