Genesis 50:20
Romans 8:28
Good’s goodness is always present in His providence (sovereignty).
“Where was God?” some will ask when these sort of terrible acts happen. We must not forget that the presence of God appears no less in the perpetual government of the world than in its creation. We must insist, along with Scripture, that God’s providence does not consist in a general motion or superintendence but that all events whatsoever are governed by His own counsel and directed by the present hand of God.
“‘All things’ may not be restricted, though undoubtedly the things contemplated are particularly those that fall within the compass of believers’ experience, especially suffering and adversity. Some of the ablest expositors maintain that ‘works together’ does not mean that all things working concert and cooperation with one another but that all things work in concert with the believer or with God. But it is not unnecessary and perhaps arbitrary to depart from the more natural sense, namely, that in the benign and all-embracing plan of God the discrete elements work together for good to them that love God. It is not to be supposed that they have nay virtue or efficacy in themselves to work in concert for this end. Though not expressed, the ruling thought is that in the sovereign love of and wisdom of God they are all made to converge and contribute to that goal. Many of the things comprised are evil in themselves and it is the marvel of God’s wisdom and grace that they, when taken in concert with the whole, are made to work together for good.”
(Src: John Murray, The Epistle to the Romans, [Grand Rapids, MI: Eerdmans, 1973], Published as two volumes in one, 1:314).
Almighty God not only creates, but is also continually upholding the universe He created. God’s sovereignty shapes and directs the universe toward a designed and purposed goal (end) according to his own will.
Westminster Confession, Chapter 5:
I. God the great Creator of all things doth uphold (Heb. 1:3), direct, dispose, and govern all creatures, actions, and things (Dan. 4:34,35; Psalm 135:6; Acts 17:25,26,28; Job Chapters 38-41), from the greatest even to the least (Matthew 10:29-31), by his most wise and holy providence (Prov. 15:3; Psalm 104:24; 145:17), according to his infallible fore-knowledge (Acts 15:18; Psalm 94:8-11) and the free and immutable counsel of his own will (Eph. 1:11; Psalm 33:10,11), to the praise of the glory of his wisdom, power, justice, goodness, and mercy (Is. 63:14; Eph. 3:10; Rom. 9:17; Gen. 45:7; Psalm 145:7).
II. Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly (Acts 2:23); yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently (Gen. 8:22; Jer. 31:35; Ex. 21:13 with Dt. 19:5; 1 Kings 22:28,34; Is. 10:6,7).
III. God, in his ordinary providence, maketh use of means (Acts 27:31,44; Is.55:10,11; Hos.2:21,22), yet is free to work without (Hos. 1:7; Matthew 4:4; Job 34:20), above (Rom. 4:19-21), and against them (2 Kings 6:6; Dan. 3:27), at his pleasure.
IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men (Rom. 11:32-34; 2 Sam. 24:1 with 1 Chron. 21:1; 1 Kings 22:22,23; 1 Chron. 10:4,13,14; 2 Sam. 16:10; Acts 2:23; 4:27,28); and that not by a bare permission (Acts 14:16), but such as hath joined with it a most wise and powerful bounding (Psalm 76:10; 2 Kings 19:28), and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends (Gen. 1:20; Is. 10:6,7,12); yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin (James 1:13,14,17; 1 John 2:16; Psalm 50:21).
With respect to the problem of evil, the Bible clearly teaches us God is LORD, God is perfect and evil is real. Attempts by those who would like to craft a God in the image of man in hopes of removing the “problem” via removal any one of these three important teachings results in heresy. Open theists will deny God is truly LORD, so He cannot be in charge. Yes, God is “good” but His power won’t enable Him, as the openist has limited God’s power. See also here. If God’s morality is unknown, we have Isalamists thinking God is happy when bad things happen. Lastly, when we deny the reality of evil, you have Christian Scientists hobbling away from accidents as if their limbs were not really broken.
Unlike these poor examples of trying to “solve” the “problem” of evil, we must turn to Scripture. Therein we find God, in His sovereign goodness permitting evil, punishing evil with evil, producing good out of evil, protecting his people amid evil, and purposing victory over evil. From Scripture we learn that the problem of evil is a practical problem (consider the writer of Psalm 73) of living by faith and trusting God. From Scripture’s teachings that we learn moral maturity and holiness are brought about in our battle with evil. We also learn that we are followers of Christ, who is a sufferer too.
So why doesn’t God suppress evil? We need to remember that evil is not evidence that God is not on the throne. Whatever calamity evil brings is being used by God for the maturing of his people and preparing us for glory. Indeed, evil is being used by God to a good end. God is supremely glorified through it. It is a matter of faith we must affirm rather than seeking to strip God of his sovereignty.
So, yes, God ordained what happened at Sandy Hook, ordaining it through the actions of the one who entered that school with murderous intent. That young man chose according to his greatest inclinations—that is, he chose freely.
Now the open theist, the Arminian, or the Molinist Catholic will cry “foul!” to these words. They all admit Scripture teaches God is sovereign and man is responsible. But they scurry to re-define “sovereign” to suit their purposes in some misguided attempt to get God off the hook, as it were. Well, thankfully, God does not need our pitiful defenses for His methods of ruling over His creation.
Oddly, and tellingly, some have no problem accepting God can speak a universe into existence out of nothing, but will continue to resist, cavil, and gnash teeth over God’s right to be sovereign, concurrently active in all events, and directing all things to their appointed end via necessary, free, or contingent events, thus infallibly knowing all past, present, and future—real, contingent, or possible—while also declaring man freely chooses according to his own inclinations. Make no mistake, I do not deny that the very notions we form in our minds are directed by the secret will of God to the end which God has designed. Secondly, In thus governing, God usually uses means in his ordinary providential procedure, yet he is not so bound by such means as to be compelled always to resort to their use. Moreover as an absolute sovereign, God is free to work without, above, or against means at his pleasure. Both the wicked wills of men and the holy will of God are operative in and converge upon the same event, and yet God is not defiled from the depravity which is the instrument of His holy designs. We want to ask, “How does God do this?” And some arrogantly provide all manner of answers, where none are given. I am confident that the same God who spoke the universe into existence is quite able to fulfill His righteous will by the wicked wills of wicked men while not being the author of these men’s sins without my having to redefine God’s sovereignty, omniscience, omnipotence, etc.
AMR
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