Attributes of Purpose

In this category of attributes we will discuss first God's will in general, then the freedom of God's will, and finally the omnipotence (or infinite power) of God's will. 14. Will. God's will is that attribute of God whereby he approves and determines to bring about every action necessary for the existence and activity of himself and all creation.

This definition indicates that God's will has to do with deciding and approving the things that God is and does. It concerns God's choices of what to do and what not to do.

a. God's Will in General: Scripture frequently indicates God's will as the final or most ultimate reason for everything that happens. Paul refers to God as the one "who accomplishes all things according to the counsel of his wilF (Eph. 1:11). The phrase here translated "all things" (td ndvta) is used frequently by Paul to refer to everything that exists or everything in creation (see, for example, Eph. 1:10, 23; 3:9; 4:10; Col. 1:16 [twice], 17; Rom. 11:36; 1 Cor. 8:6 [twice]; 15:27-28 [twice]).1 The word translated "accomplishes" (¿V£pY£W, G1919, "works, works out, brings about, produces") is a present participle and suggests continual activity. The phrase might more explicitly be translated, "who continually brings about everything in the universe according to the counsel of his will."

More specifically, all things were created by God's will: "For you created all things, and by your will they existed and were created" (Rev. 4:11). Both Old and New Testaments speak of human government as coming about according to God's will: the voice from heaven tells Nebuchadnezzar that he is to learn "that the Most High rules the kingdom of men and gives it to whom he will" (Dan. 4:32), and Paul says that "there is no authority except from God, and those that exist have been instituted by God" (Rom. 13:1).

All the events connected with the death of Christ were according to God's will, the church at Jerusalem believed, for in their prayer they said, "truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, with all the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place" (Acts 4:27-28). The specific mention of the various parties involved at different stages of the crucifixion, together with the indefiniteness of the plural relative pronoun "whatever" (Gk. oaa, from oaoq, G4012, "the things which") implies that not simply the fact of Jesus' death but all the detailed events connected with it are comprehended in this statement: God's hand and will had predestined that all those things would come about.

Sometimes it is God's will that Christians suffer, as is seen in 1 Peter 3:17, for example: "For it is better to suffer for doing right, if that should be God's will than for doing wrong." Then in the next chapter Peter says, "Therefore let those who suffer according to God's will do right and entrust their souls to a faithful Creator" (1 Peter 4:19). In this verse, the phrase "according to God's will" cannot refer to the manner in which Christians endure suffering, for then it would make the verse say essentially, "Let those who suffer while doing right, do right and entrust their souls " This would make the phrase "according to God's will" redundant. Rather, the phrase "according to God's will" must refer to the fact that these Christians are suffering, just as "God's will" referred to suffering in the previous chapter (1 Peter 3:17).

James encourages us to see all the events of our lives as subject to God's will. To those who say, "Today or tomorrow we will go into such and such a town and spend a year there and trade and get gain," James says, "You do not know about tomorrow Instead you ought to say, "if the Lord wills we shall live and we shall do this or that"' (James 4:13-15). To attribute so many events, even evil events, to the will of God often causes misunderstanding and difficulty for Christians. Some of the difficulties connected with this subject will be treated here and others will be dealt with in chapter 16 on God's providence.

1 1. The phrase does not always carry that meaning (cf. Rom. 11:32; 1 Cor. 12:6; 2 Cor. 12:19), but in contexts where the scope of Paul's thought is cosmic or universal in nature (as in this passage), the phrase does seem quite clearly to refer to everything in all creation.

b. Distinctions in Aspects of God's Will: (1) Necessary will and free will: Some distinctions made in the past may help us understand various aspects of God's will. Just as we can will or choose something eagerly or reluctantly, happily or with regret, secretly or publicly, so also God in the infinite greatness of his personality is able to will different things in different ways.

One helpful distinction applied to aspects of God's will is the distinction between God's necessary will and God's free will. God's necessary will includes everything that he must will according to his own nature. What does God will necessarily? He wills himself. God eternally wills to be, or wants to be, who he is and what he is. He says, "I AM WHO I AM" or, "I WILL BE WHAT I WILL BE" (Ex. 3:14). God cannot choose to be different than he is or to cease to exist.

God's free will includes all things that God decided to will but had no necessity to will according to his nature. Here we must put God's decision to create the universe, and all the decisions relating to the details of that creation. Here we must also place all God's acts of redemption. There was nothing in God's own nature that required him to decide to create the universe or to redeem out of sinful mankind a people for himself (see the discussion above concerning God's independence). However, God did decide to create and to redeem, and these were totally free choices on his part. Though within the members of the Trinity love and fellowship and glory exist in infinite measure for all eternity (see John 17:5, 24), nonetheless God decided to create the universe and to redeem us for his own glory (cf. Isa. 43:7; 48:9-11; Rom. 11:36; 1 Cor. 8:6; Eph. 1:12; Rev. 4:11). It would be wrong for us ever to try to find a necessary cause for creation or redemption in the being of God himself, for that would rob God of his total independence. It would be to say that without us God could not truly be God. God's decisions to create and to redeem were totally free decisions. (2) Secret will and revealed will: Another helpful distinction applied to different aspects of God's will is the distinction between God's secret will and his revealed will. Even in our own experience we know that we are able to will some things secretly and then only later make this will known to others. Sometimes we tell others before the thing that we have willed comes about, and at other times we do not reveal our secret will until the event we willed has happened.

Surely a distinction between aspects of God's will is evident in many passages of Scripture. According to Moses, "The secret things belong to the Lord our God; but the things that are revealed belong to us and to our children for ever, that we may do all the words of this law" (Deut. 29:29). Those things that God has revealed are given for the purpose of obeying God's will: "that we may do all the words of this law." There were many other aspects of his plan, however, that he had not revealed to them: many details about future events, specific details of hardship or of blessing in their lives, and so forth. With regard to these matters, they were simply to trust him.

Because God's revealed will usually contains his commands or "precepts" for our moral conduct, God's revealed will is sometimes also called God's will of precept or will of command. This revealed will of God is God's declared will concerning what we should do or what God commands us to do.

On the other hand, God's secret will usually includes his hidden decrees by which he governs the universe and determines everything that will happen. He does not ordinarily reveal these decrees to us (except in prophecies of the future), so these decrees really are God's "secret" will. We find out what God has decreed when events actually happen. Because this secret will of God has to do with his decreeing of events in the world, this aspect of God's will is sometimes also called God's will of decree. 2

There are several instances where Scripture mentions God's revealed will. In the Lord's prayer the petition, "Your will be done On earth as it is in heaven" (Matt. 6:10) is a prayer that people would obey God's revealed will, his commands, on earth just as they do in heaven (that is, fully and completely). This could not be a prayer that God's secret will (that is, his decrees for events that he has planned) would in fact be fulfilled, for what God has decreed in his secret will shall certainly come to pass. To ask God to bring about what he has already decreed to happen would simply be to pray, "May what is going to happen happen." That would be a hollow prayer indeed, for it would not be asking for anything at all. Furthermore, since we do not know God's secret will regarding the future, the person praying a prayer for God's secret will to be done would never know for what he or she was praying. It would be a prayer without understandable content and without effect. Rather, the prayer "Your will be done" must be understood as an appeal for the revealed will of God to be followed on earth.

If the phrase is understood in this way, it provides a pattern for us to pray on the basis of God's commands in Scripture. In this sense, Jesus provides us with a guide for an exceedingly broad range of prayer requests. We are encouraged by Christ here to pray that people would obey God's laws, that they would follow his principles for life, that they would obey his commands to repent of sin and trust in Christ as Savior. To pray these things is to pray that God's will would be done on earth as it is in heaven.

A little later, Jesus says, "Not every one who says to me, "Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" (Matt. 7:21). Once again, the reference cannot be to God's secret will or will of decree (for all mankind follows this, even if unknowingly), but to God's revealed will, namely, the moral law of God that Christ's followers are to obey (cf. Matt. 12:50; probably also 18:14). When Paul commands the Ephesians to "understand what the will of the Lord is" (Eph. 5:17; cf. Rom. 2:18), he again is speaking of God's revealed will. So also is John when he says, "If we ask anything according to his will he hears us" (1 John 5:14).

It is probably best to put 1 Timothy 2:4 and 2 Peter 3:9 in this category as well. Paul says that God "desires [or "wills, wishes,' Gk. 9&A.W, G2527] all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4). Peter says that the Lord "is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance" (2 Peter 3:9). In neither of these verses can God's will be understood to be his secret will, his decree concerning what will certainly occur. This is because the New Testament is clear that there will be a final judgment and not all will be saved. It is best therefore to understand these references as speaking of God's revealed will his commands for mankind to obey and his declaration to us of what is pleasing in his sight.

On the other hand, many passages speak of God's secret will. When James tells us to say, "If the Lord wills we shall live and we shall do this or that" (James 4:15), he cannot be talking about God's revealed will or will of precept, for with regard to many of our actions we know that it is according to God's command that we do one or another activity that we have planned. Rather, to trust in the secret will of God

2 2. See the discussion of God's decrees in chapter 16, pp. 332-33.

overcomes pride and expresses humble dependence on God's sovereign control over the events of our lives.

Another instance is found in Genesis 50:20. Joseph says to his brothers, "As for you, you meant evil against me; but God meant it for good to bring it about that many people should be kept alive, as they are today." Here God's revealed will to Joseph's brothers was that they should love him and not steal from him or sell him into slavery or make plans to murder him. But God's secret will was that in the disobedience of Joseph's brothers a greater good would be done when Joseph, having been sold into slavery into Egypt, gained authority over the land and was able to save his family.

When Paul says to the Corinthians, "I will come to you soon, if the Lord wills'" (1 Cor. 4:19), he is not speaking of God's revealed will, for Paul has already determined, in obedience to God and in fulfillment of his apostolic office, to come to visit the Corinthians. He is speaking rather of God's secret will, his hidden plan for the future, which is unknown to Paul and which will be known only as it comes to pass (cf. Acts 21:14; Rom. 1:10; 15:32; Eph. 1:11; 1 Peter 3:17; 4:19).3

Both the revealing of the good news of the gospel to some and its hiding from others are said to be according to God's will. Jesus says, "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was your gracious will" (Matt. 11:25-26). This again must refer to God's secret will, for his revealed will is that all come to salvation. Indeed, only two verses later, Jesus commands everyone, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matt. 11:28). And both Paul and Peter tell us that God wills all people to be saved (see 1 Tim. 2:4; 2 Peter 3:9). Thus, the fact that some are not saved and some have the gospel hidden from them must be understood as happening according to God's secret will, unknown to us and inappropriate for us to seek to pry into. In the same way we must understand the mention of God's will in Romans 9:18 ("He has mercy upon whomever he wills, and he hardens the heart of whomever he wills") and Acts 4:28 ("to do whatever your hand and your plan had predestined to take place") as references to God's secret will.

There is danger in speaking about evil events as happening according to the will of God, even though we see Scripture speaking of them in this way. One danger is that we might begin to think that God takes pleasure in evil, which he does not do (see Ezek. 33:11), though he can use it for his good purposes (see chapter 16 for further discussion). Another danger is that we might begin to blame God for sin, rather than ourselves, or to think that we are not responsible for our evil actions. Scripture, however, does not hesitate to couple statements of God's sovereign will with statements of man's responsibility for evil. Peter could say in the same sentence that Jesus was "delivered up according to the definite plan and foreknowledge of God," and also that "this Jesus...you crucified and killed by the hands of lawless men" (Acts 2:23). Both God's hidden will of decree and the culpable wickedness of "lawless men" in carrying it out are affirmed in the same statement. However we may understand the secret workings of God's hidden will, we must never understand it to imply that we are freed from responsibility for evil, or that God is ever to be blamed

3 3. In Eph. 1:9-10 Paul says that God "has made known to us...the mystery of his will...to unite all things in him." Here he tells us that part of God's secret will has become God's revealed will because God made it known to the apostles and then to the church.

for sin. Scripture never speaks that way, and we may not either, even though how this can be so may remain a mystery for us in this age.4

15. Freedom. God's freedom is that attribute of God whereby he does whatever he pleases. This definition implies that nothing in all creation can hinder God from doing his will. This attribute of God is therefore closely related to his will and his power. Yet this aspect of freedom focuses on the fact that God is not constrained by anything external to himself and that he is free to do whatever he wishes to do. There is no person or force that can ever dictate to God what he should do. He is under no authority or external restraint.

God's freedom is mentioned in Psalm 115, where his great power is contrasted with the weakness of idols: "Our God is in the heavens; he does whatever he pleases" (Ps. 115:3). Human rulers are not able to stand against God and effectively oppose his will, for "the king's heart is a stream of water in the hand of the Lord; he turns it wherever he will" (Prov. 21:1). Similarly, Nebuchadnezzar learns in his repentance that it is true to say of God, "he does according to his will in the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, "What are you doing?"' (Dan. 4:35).

Because God is free we should not try to seek any more ultimate answer for God's actions in creation than the fact that he willed to do something and that his will has perfect freedom (so long as the actions he takes are consistent with his own moral character). Sometimes people try to discover the reason why God had to do one or another action (such as create the world or save us). It is better simply to say that it was God's totally free will (working in a way consistent with his character) that was the final reason why he chose to create the world and to save sinners.

16. Omnipotence (Power, Sovereignty). God's omnipotence means that God is able to do all his holy will. The word omnipotence is derived from two Latin words, omni "all," andpotens "powerful," and means "all-powerful." Whereas God's freedom referred to the fact that there are no external constraints on God's decisions, God's omnipotence has reference to his own power to do what he decides to do.

This power is frequently mentioned in Scripture. God is "The Lord, strong and mighty, the Lord, mighty in battle!" (Ps. 24:8). The rhetorical question, "Is anything too hard for the Lord?" (Gen. 18:14; Jer. 32:27) certainly implies (in the contexts in which it occurs) that nothing is too hard for the Lord. In fact, Jeremiah says to God, "nothing is too hard for you" (Jer. 32:17).

Paul says that God is "able to do far more abundantly than all that we ask or think" (Eph. 3:20), and God is called the "Almighty" (2 Cor. 6:18; Rev. 1:8), a term (Gk. navtoKpdtwp, G4120) that suggests the possession of all power and authority. Furthermore, the angel Gabriel says to Mary, "With God nothing will be impossible" (Luke 1:37), and Jesus says, "With God all things are possible" (Matt. 19:26).

These passages indicate that God's power is infinite, and that he is therefore not limited to doing only what he actually has done. In fact, God is able to do more than he actually does. For example, John the Baptist says in Matthew 3:9, "God is able from these stones to raise up children to Abraham." God is one who "does whatever

4 4. See chapter 16, pp. 322-30, 343 for further discussion of the relationship between the will of God and evil. See also the excellent essay by John Piper, "Are There Two Wills in God? Divine Election and God's Desire for All to Be Saved," in The Grace of God, the Bondage of the Will vol. 2, ed. by Tom Schreiner and Bruce Ware (forthcoming: Grand Rapids: Baker, 1995).

he pleases" (Ps. 115:3); he could have destroyed Israel and raised up a great nation from Moses (cf. Ex. 32:10), but he did not do so.

However, there are some things that God cannot do. God cannot will or do anything that would deny his own character. This is why the definition of omnipotence is stated in terms of God's ability to do "all his holy will." It is not absolutely everything that God is able to do, but everything that is consistent with his character. For example, God cannot lie. In Titus 1:2 he is called (literally) "the unlying God" or the "God who never lies." The author of Hebrews says that in God's oath and promise "it is impossible for God to lie" (Heb. 6:18, author's translation). 2 Timothy 2:13 says of Christ, "He cannot deny himself." Furthermore, James says, "God cannot be tempted with evil and he himself tempts no one" (James 1:13). Thus, God cannot lie, sin, deny himself, or be tempted with evil. He cannot cease to exist, or cease to be God, or act in a way inconsistent with any of his attributes.

This means that it is not entirely accurate to say that God can do anything. Even the Scripture passages quoted above that use phrases similar to this must be understood in their contexts to mean that God can do anything he wills to do or anything that is consistent with his character. Although God's power is infinite, his use of that power is qualified by his other attributes (just as all God's attributes qualify all his actions). This is therefore another instance where misunderstanding would result if one attribute were isolated from the rest of God's character and emphasized in a disproportionate way.

God's exercise of power over his creation is also called God's sovereignty. God's sovereignty is his exercise of rule (as "sovereign" or "king") over his creation. This subject will be discussed in more detail in chapter 16, on God's providence.

As we conclude our treatment of God's attributes of purpose, it is appropriate to realize that he has made us in such a way that we show in our lives some faint reflection of each of them. God has made us as creatures with a will. We exercise choice and make real decisions regarding the events of our lives. Although our will is not absolutely free in the way God's is, God has nonetheless given us relative freedom within our spheres of activity in the universe he has created.

In fact, we have an intuitive sense that it is our ability to exercise our wills and make choices, and to do so in a relatively free way, that is one of the most significant marks of God-likeness in our existence. Of course our desire to exercise our wills and our desire to be free from restraint can show themselves in sinful ways. People can become proud and can desire a kind of freedom that involves rebellion against God's authority and a refusal to obey his will. Nonetheless, when we use our will and our freedom to make choices that are pleasing to God, we reflect his character and bring glory to him. When human beings are deprived of their ability to make free choices by evil governments or by other circumstances, a significant part of their God-likeness is suppressed. It is not surprising that they will pay almost any price to regain their freedom. American revolutionary Patrick Henry's cry, "Give me liberty or give me death!" finds an echo deep within every soul created in the image of God.

We do not of course have infinite power or omnipotence any more than we have infinite freedom or any of God's other attributes to an infinite degree. But even though we do not have omnipotence, God has given us power to bring about results, both physical power and other kinds of power: mental power, spiritual power, persuasive power, and power in various kinds of authority structures (family, church, civil government, and so forth). In all of these areas, the use of power in ways pleasing to God and consistent with his will is again something that brings him glory as it reflects his own character.

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