Scripture Affirms God's Willis Sovereign
Early church scholars occasionally hesitated to reveal this truth, fearing it might provide the wicked with grounds to malign or speak irreverently about God's work. While I commend this caution, Scripture's clarity on the matter dispels any apprehension. Even St. Augustine occasionally voiced reservations, suggesting that the blindness and hardening of the wicked weren't due to God's action, but rather His foreknowledge. However, this nuanced stance clashes with numerous scriptural references. Similarly, the notion that God permits evil without sending it crumbles under scrutiny. Frequently, Scripture asserts that God blinds, hardens, turns, and directs the hearts of the wicked. Attributing these to mere foreknowledge or permission does not suffice. We must, therefore, explore two ways of understanding this.
Firstly, when God's light departs, leaving darkness and blindness, similarly, His Spirit's absence hardens hearts like stone. Without His guidance, our paths lead astray. Thus, He is deemed responsible for blinding, hardening, and driving those from whom He withdraws the ability to perceive, obey, and perform good.
Secondly, to fulfill His judgments through the devil, God directs the plans of the wicked, influencing their wills and fortifying their strength according to His pleasure. In understanding the first manner, we grasp passages like Job's: "He takes away the tongue from those who speak well and counsel from the old and wise" (Job 12:20). Similarly, St. Paul states: "God sends them the effect of deception so that they may believe a lie" (2 Thess. 2:11). Isaiah queries God's role in hardening hearts, indicating the Lord's involvement in their disposition (Isa. 63:17). Nonetheless, these passages don't detail God's workings but rather His abandonment of individuals. Other passages, however, probe deeper, as in the hardening of Pharaoh's heart, where God says He will harden Pharaoh's heart (Exod. 4:21; 7:3), and subsequently confirms and strengthens it (Exod. 10:1). Yet, this hardening is not solely a result of God's absence but rather a deliberate action, involving Satan in its implementation. This dual action further surfaces in the story of Israel's Exodus from Egypt, where the inhabitants of the land displayed hostility. Moses attributes their hostility to the Lord's influence (Deut. 2:30), and the prophet credits the Lord for turning their hearts against His people (Ps. 105:25).
It's clear they did not fall solely due to a lack of God's counsel. When God confirms and directs their actions, it becomes evident that He influences them in some manner. Additionally, when God seeks to punish His people's transgressions through the wicked, He uses them as instruments, demonstrating His power through their actions. Thus, He often declares that He will use unbelievers to chastise Israel (Isa. 5:26; 7:18), comparing them to fishing nets (Ezek. 12:13; 17:20) and hammers (Jer. 50:23). He also likens Sennacherib, a wicked figure, to an axe, illustrating God's role in directing him for His purpose (Isa. 10:15).
St. Augustine's distinction further elucidates matters: the wicked's sinful acts originate from themselves, while God's intervention shapes the specific actions they commit. While it may seem that God and the devil coalesce in these actions, the devil and the wicked's actions emerge from a place of wickedness. The distinction underscores God's utilization of the wicked for His righteous purposes while emphasizing His power to direct their actions. Thus, the devil and the wicked bear the weight of the wickedness they conceive within their corrupt spirits.
Nonetheless, actions neither inherently good nor evil remain to be discussed, actions pertinent to earthly rather than spiritual life. Some assert that we possess free choice in such matters, likely to avoid unnecessary debate rather than to assert this belief firmly. While I concede that those aware of their inability to justify themselves comprehend what salvation requires, it's crucial not to overlook the special grace required to choose and desire what is beneficial and reject that which harms us.
Without a doubt, God's providence extends not only to the execution of necessary events but also to the inclination of human wills toward the same purpose. Though external events might appear to be under human will and power when viewed through our senses, many testimonies affirm that the Lord governs human hearts even in these matters. Thus, we ought to acknowledge that human power is subject to the unique influence of God's divine direction. Who compelled the Egyptians to lend the people of Israel their most precious belongings (Exod. 11:2–3)? Such actions would not have arisen independently!
This signifies that their hearts were guided more by God than their own inclinations. Who diverted Absalom's heart from heeding Ahithophel's counsel, which was generally accepted like gospel truth (2 Sam. 17:14)? Who swayed Rehoboam to heed the advice of the young men (1 Kings 12:15)?
Doubtless, one might argue that these are isolated instances from which a general principle cannot be inferred. However, these cases sufficiently demonstrate that whenever God intends to manifest His providence, even in external matters, He bends human wills according to His good pleasure. Our choice is not entirely free, for God's rule over it remains regardless of our consent. Daily experience compels us to consider that our hearts are more influenced by God's prompting than our own choice and freedom. Frequently, we lack reason and comprehension in matters that are reasonably comprehensible, yet exhibit courage in the face of uncertainty and danger. How does this occur unless God is at work in both situations? I comprehend Solomon's words in this manner: "The Lord made the ear hear and the eye see" (Prov. 20:12). I believe he addresses not creation here, but the special grace God bestows upon people daily. Solomon also observes that God holds kings' hearts in His hand like a stream of water, guiding them wherever He pleases (Prov. 21:1). Evidently, this doesn't apply to all individuals equally. If any will were exempt from subjugation, it would be that of the king, whose will governs the rest. Therefore, if the king's will is influenced by God, ours certainly isn't exempt. St. Augustine aptly remarks, "Scripture, carefully examined, demonstrates that not only are people's good wills, which God implants in their hearts and directs towards good works and eternal life, under His control, but so are all choices pertaining to the present life. These choices lie so much within His dominion that He guides them to benefit neighbors or to harm them as punishment when He so desires. All of this occurs through His secret yet just judgment."
It's imperative to remember that one must not evaluate free choice based on how events unfold, as some unenlightened individuals do. They contend that human will is bound because events often don't align with the desires of the most powerful rulers, preventing them from achieving their objectives. This discussion on power and freedom should focus on the inner realm rather than external circumstances. When we address free choice, we don't debate whether it is lawful for individuals to carry out their deliberations unhindered. Instead, we inquire whether individuals possess the free will to discern good from evil in their judgments, to choose one and reject the other. Similarly, we explore whether they possess the freedom in their will to desire, seek, and pursue the good, and to shun and avoid evil. If such freedom exists, then whether imprisoned or reigning, a person remains truly free.
This discussion would be sufficient to address the bondage of the human soul. However, proponents of a false notion of freedom counter our arguments with their opposing views. First, they present illogical claims to vilify our stance, portraying it as contrary to common sense. Subsequently, they employ scriptural references to challenge us. We shall now address their objections in order.
They argue, "If sin is necessitated, it ceases to be sin; if it's voluntary, one can evade it." This argument was famously employed by Pelagius against St. Augustine. Yet, I refrain from dismissing their reasoning due to Augustine's authority. Instead, I seek to refute it. I reject the notion that sin is absolved of its sinful nature when necessitated. I also reject the idea that one can evade sin if it is voluntary. Those who wish to use this pretext to argue against God, claiming they couldn't act otherwise, will find that God swiftly answers: "Your downfall, Israel, comes from yourself; in Me alone lies your salvation" (Hos. 13:9). What is the root of this perceived lack of power, if not the corruption of human nature? And what precipitated this corruption, if not humanity's departure from their Creator? If all are guilty of this fall, they cannot absolve themselves of evil by invoking necessity. This necessity merely provides justification for their damnation. The second part of their argument, which posits that all voluntary actions are born of complete freedom, doesn't hold true. As we've established earlier, numerous voluntary actions are made without genuine freedom of choice.