How Does God's Sovereignty Not Violate Our Decision-Making?

Podcast by John Piper

Audio Transcript

How does God’s sovereignty over every life not make each of us robots? Where is the place for human willpower and decision-making? And how does God govern over it all? Great questions from a listener named Max in Lincoln, Nebraska.

“Pastor John, thank you for all your episodes over the years. This podcast nourishes my soul. But I am also thickheaded, and a lot of important theological points come to me very slowly. Can you explain again how God’s sovereignty over human decisions and actions comes through his control over our affections, such that we are not robots responding moment by moment to individual commands and prompts in situations, but he is in control of our decisions as we freely choose what we want? I think I’m on the verge of understanding you and Edwards and the Reformed tradition on this, but can you make this all clear in ten minutes (so Tony doesn’t scold you for going long again!)?”

Well, the likelihood that I could put in ten minutes what two thousand years of church history has not succeeded in completely clarifying for the best of minds is not very likely. But there aren’t many things more important than the sovereignty of God in our personal lives and how we make choices.

The way we think about this does have implications for how we worship and serve and persevere as Christians, so let’s make a stab at it. I’m going to lay out seven points in what I think is a biblical view of the relationship between the human will and God’s sovereignty. Each one could have a book written about it, so these are simply pointers with biblical passages to think about.

1. Devastating Bondage

Until someone is born again by the power of God’s Spirit, all human beings, ever since Adam, are spiritually blind (2 Corinthians 4:4). They are darkened in their understanding, hardened in their hearts (Ephesians 4:18).

“This deep evil in all human hearts does not limit the complete sovereignty of God over all things.”TweetShare on Facebook

They cannot grasp spiritual truth (1 Corinthians 2:14). They are rebellious against God (Romans 8:7), spiritually dead in trespasses (Ephesians 2:1), enslaved to sin (Romans 6:6), and unable to please God (Romans 8:8). That’s point one. Pretty devastating bondage.

2. Loving Darkness

All people are still responsible in that condition — accountable to God. They are liable to judgment because this darkness that they are in, this slavery, holds them and has its power over them not against their will or against their desires, but precisely because of their will and because of their desires. In other words, they love sin.

Jesus said in John 3:19, “The light has come into the world, and people loved the darkness rather than the light because their works for evil.”

The problem is not that we lack light, but that we love darkness. This is not a bondage against people’s will. This is a bondage because of their will.

3. Unhindered Sovereignty

This deep evil in all human hearts does not limit the complete sovereignty of God over all things, including the fallen human will.

• “The king’s heart is a stream of water in the hands of the Lord; he turns it wherever he will” (Proverbs 21:1).

• “The Lord had made them joyful and had turned the heart of the king of Assyria to them, so that he aided them in the work of the house of God” (Ezra 6:22).

• In Genesis 20:6, God said to Abimelech, the pagan king who had not committed adultery with Sarah, “It was I who kept you from sinning against me.” In other words, God was ruling in the will of a pagan king.

• “The plans of the heart belong to man, but the answer of the tongue is from the Lord” (Proverbs 16:1).

• “In this city [Jerusalem], Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, [gathered together] to do whatever your hand and your plan had predestined to take place” (Acts 4:27–28).

God is profoundly, thoroughly in control of the fallen will of man.

4. A New Will

By the sovereign, regenerating, life-giving, blindness-removing, hardness-replacing, light-shining work of the Holy Spirit, God replaces blindness with the light of reality. He breaks the deceptive bondage of sin and sets people free.

“We are not controlled or coerced against our desire or against our will, but by means of new and powerful desires.”TweetShare on Facebook

That’s what it means to be saved; that’s what it means to be converted or born again. Second Corinthians 4:6 reads, “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” That’s the meaning of conversion.

Romans 6:20–22 says it this way: “For when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.”

This slavery to God — now in the regenerate, in the born again — is the same kind of slavery that we had to sin, in this sense: It’s not a slavery contrary to our will. We were enslaved to sin because sin looked so good and desirable to us. Our will was all in with sin. Now, we are enslaved to God because God looks so good and so desirable to us. Our will is all in with God. That’s what happened in the new birth.

5. True Freedom

This new slavery to God is true freedom for three reasons.

• Like slavery to sin, it is completely willing. We are not controlled or coerced against our desire or against our will, but by means of new and powerful desires.

• These new desires, unlike the desires for sin, accord with — agree with, are in harmony with — what is true and beautiful and lasting: God’s righteousness. They align with God’s way. According to John 8:32, we’re not being deceived. We have been set free from deception.

• This new slavery to God is true freedom because our former so-called “freedom” ended in everlasting death. Our new freedom, our slavery to God, ends in eternal joy. You’re not really free if you’re doing what you want to do, and you are miserable because of it for all eternity. You’re free if you do what you want to do and don’t regret it a million years.

6. According to Plan

This new freedom does not limit the complete sovereignty of God over all things, including the redeemed human will. God is working in us that which is pleasing in his sight. God is doing this through Jesus Christ, to whom be the glory (Hebrews 13:21). Yes, not to us, but glory to him forever and ever.

This doesn’t mean we can’t grieve the Spirit of God (Ephesians 4:30). But it does mean that God lets himself be grieved as part of his larger purpose, which always comes to pass. It says in Ephesians 1:11 that he works all things according to the counsel of his will. In this new freedom, God is still sovereign over our wills.

7. Mystery Remains

God’s way of ruling the redeemed will not compromise our responsibility or nullify the freedom which is true freedom. How can this be? That’s probably the nub of the question that’s being asked: How can this be?

“When you see Christ, it awakens such an authentic savoring of Christ that the Bible says, ‘There is freedom.’”TweetShare on Facebook

I doubt that we will fully understand that until we get to heaven. There is a glimpse of how it might be in 2 Corinthians 3:17–18: “Now the Lord is the Spirit [Jesus is the Spirit], and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed [this is what freedom looks like] into the same image from one degree of glory to another.” Then he adds again, “For this comes from the Lord who is the Spirit.”

He begins with, “The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” That’s where he begins in verse 17. Then he ends, “This comes from the Lord who is the Spirit.” In other words, it seems like he’s saying this: when the Spirit of God transforms us to God’s will — to love God’s will and to conform to God’s will and thus reflect the glory of God — this is true freedom.

The reason it is true freedom is that this transformation is happening through beholding the glory of the Lord, not by any kind of coercion, but by beholding the glory of the Lord. We’re compelled by savoring Christ. That compelling savor is awakened by seeing Christ. That seems to be at the heart of what freedom is in Paul’s understanding.

When you see Christ for who he is, it awakens such an authentic, freeing, savoring of Christ that he says, “Where the Spirit of the Lord is, there is freedom.”

Of course, there are many more questions. For some of them, I doubt that we will have answers until we see Jesus face to face. But I think these seven points are biblical and crucial for enjoying our freedom in Christ and living worshipfully under the glorious sovereignty of God.

Plunge Your Mind into the Ocean of God’s Sovereignty

Article by John Piper

Sometimes we need to plunge our minds into the ocean of God’s sovereignty. We need to feel the weight of it, like deep and heavy water pressing in against every pore, the deeper we go. A billion rivers of providence pour into this ocean. And God himself gathers up all his countless deeds — from eternity to eternity — and pours them into the currents of his infallible revelation. He speaks, and explains, and promises, and makes his awesome, sovereign providence the place we feel most reverent, most secure, most free.

Sometimes we need to be reminded by God himself that there are no limits to his rule. We need to hear from him that he is sovereign over the whole world, and everything that happens in it. We need his own reminder that he is never helpless, never frustrated, never at a loss. We need his assurance that he reigns over ISIS, terrorism, Syria, Russia, China, India, Nigeria, France, Myanmar, Saudi Arabia, and the United States of America — every nation, every people, every language, every tribe, every chief, president, king, premier, prime minister, politician, great or small.

Sometimes we need to hear specific statements from God himself about his own authority. We need God’s own words. It is the very words of God that have unusual power to settle our nerves, and make us stable, wise, and courageous.

On the one hand hearing the voice of God is like a frightened child who hears the voice downstairs, and realizes that daddy’s home. Whatever those other sounds were, it’s okay. Daddy’s home.

On the other hand it feels like the seasoned troops, dug in at the front line of battle, and about to be overrun by the enemy. But then they get word that a thousand impenetrable tanks are rushing to their aid. They are only one mile away. You will be saved and the enemy will not stand.

Vague generalizations about the power of God do not have the same effect as the very voice of God telling us specifically how strong he is, how pervasive his power, how universal his authority, how unlimited his sovereignty. And that our times are in his hands.

So let’s listen. Let’s treat the Bible as the voice of God. Let’s turn what the Bible says about God into what God says about God — which is what the Bible really is — God speaking about God.

And as we listen, let us praise him. There is no other fitting way to listen to God’s exaltation of God. This is what happens to the human soul when we plunge into the ocean of God’s sovereignty.

We praise you, O God, that all authority in the universe belongs to you.

“There is no authority except from me, and those that exist have been instituted by me.” (Romans 13:1)

“You, Pilate, would have no authority over my Son at all unless it had been given you from me.” (John 19:11)

We stand in awe, O God, that in your freedom you do all that you please and all that you plan.

“Whatever I please, I do, in heaven and on earth, in the seas and all deeps.” (Psalm 135:6)

“I work all things according to the counsel of my will.” (Ephesians 1:11)

“I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose.’” (Isaiah 46:9–10)

We marvel, O God, that you share this total authority and rule completely with your Son.

“I have given all authority in heaven and on earth to my Son, Jesus.” (Matthew 28:18)

“I love my Son and have given all things into his hand.” (John 3:35)

“I have given my Son authority over all flesh.” (John 17:2)

“I have put all things in subjection under my Son’s feet — all things except myself.” (1 Corinthians 15:27)

“I raised my Son from the dead and seated him at my right hand in the heavenly places, far above all rule and authority and power and dominion. . . . I put all things under his feet.” (Ephesians 1:20–22)

“I welcomed my Son into heaven. He is at my right hand, with angels, authorities, and powers subject to him.” (1 Peter 3:22)

We submit with reverence to you, O God, because, through your Son, you remove and install the rulers of the world.

“Wisdom and might belong to me. I change times and seasons; I remove kings and set up kings.” (Daniel 2:20–21)

“I loose the bonds of kings and bind a waistcloth on their hips.” (Job 12:18)

“I sent my angel and struck Herod down, because he did not give me glory, and he was eaten by worms and breathed his last.” (Acts 12:23)

Indeed, O God, you not only raise rulers and put them down; you govern all their deeds in every age.

“The king’s heart is a stream of water in my hand, says the LORD; I turn it wherever I will.” (Proverbs 21:1)

“I will put an end to the wealth of Egypt, by the hand of Nebuchadnezzar king of Babylon. . . . I will break the yoke of Egypt, and her proud might shall come to an end. . . . I will strengthen the arms of the king of Babylon and put my sword in his hand, but I will break the arms of Pharaoh.” (Ezekiel 30:10, 18, 24)

“I have given all these lands into the hand of Nebuchadnezzar, the king of Babylon, my servant, and I have given him also the beasts of the field to serve him. All the nations shall serve him and his son and his grandson, until the time of his own land comes. Then many nations and great kings shall make him their slave.” (Jeremiah 27:6–7)

“As I have planned, so shall it be, and as I have purposed, so shall it stand. I will break the Assyrian in my land; and his yoke shall depart from my people.” (Isaiah 14:24–25)

“I will make the nations the inheritance of my Son, and the ends of the earth will be his possession. He shall break them with a rod of iron.” (Psalm 2:8–9)

We acknowledge with wonder, O God, that no plan of man succeeds but those which you, in unfathomable wisdom, permit.

“I bring the counsel of the nations to nothing; I frustrate the plans of the peoples.” (Psalm 33:10)

“No wisdom, no understanding, no counsel can avail against me.” (Proverbs 21:30)

And how mighty and wise you are, O God, that no man, no nation, force of nature can thwart your holy plans.

“No purpose of mine can be thwarted.” (Job 42:2)

“I do according to my will among the host of heaven and among the inhabitants of the earth; and none can stay my hand or say to me, ‘What have you done?’” (Daniel 4:35)

“There is none who can deliver from my hand; I work, and who can turn it back?” (Isaiah 43:13)

So, we bow, as dust in the scales, O God, and confess with joy, that we are as nothing compared to your greatness.

“Behold, the nations are like a drop from a bucket, and are accounted as the dust on the scales. . . . All the nations are as nothing before me, they are accounted as less than nothing and emptiness.” (Isaiah 40:15, 17)

“I sit above the circle of the earth, and its inhabitants are like grasshoppers. I stretch out the heavens like a curtain, and spread them like a tent to dwell in. I bring princes to nothing, and make the rulers of the earth as emptiness.” (Isaiah 40:22–23)

The joy of our hope, O God, is that you magnify your greatness by lifting up the low, and putting down the proud.

“Who but me can say to a king, ‘Worthless one,’ and to nobles, ‘Wicked man’? I show no partiality to princes, nor regard the rich more than the poor, for they are all the work of my hands.” (Job 34:18–19)

“I shatter the mighty without investigation and set others in their place.” (Job 34:24)

“I look on everyone who is proud and bring him low and tread down the wicked where they stand.” (Job 40:12)

“I the LORD kill and bring to life; I bring down to Sheol and raise up. I make poor and make rich; I bring low and I exalt.” (1 Samuel 2:6–7)

“I have scattered the proud in the thoughts of their hearts; I have brought down the mighty from their thrones and exalted those of humble estate.” (Luke 1:51–52)

And so it will be forever, O God. You rule over all, with an everlasting rule, for the sake of the lowly who trust your Son.

“I live forever, for my dominion is an everlasting dominion, and my kingdom endures from generation to generation.” (Daniel 4:34)

“My dominion shall not pass away, and my kingdom shall not be destroyed.” (Daniel 7:14)

“My Son will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Luke 1:33)

Therefore, overflowing with praise and thanks, O precious and holy God, we rest in your absolute sovereignty over our lives. And rejoice to hear you say,

“Your times are in my hand.” (Psalm 31:15)

10 Things You Should Know about the Presence of God

Article by: J. Ryan Lister

1. God is immanent because he is transcendent.

The Lord is “God in the heavens above (transcendent) and on the earth beneath (immanent)” (Josh 2:11). But to understand God in full we must recognize that his drawing near to creation stems from his being distinct from creation. In other words, there is no deficiency in God that creation satisfies. The Lord doesn’t relate to this world because he lacks something within himself. No, God draws near out of the abundance of who he is.

God’s transcendence distinguishes him from the created order and puts things in their right perspective. God does not come to us needy and wanting, but rather he comes to “revive the spirit of the lowly and the heart of the contrite” (Isa 57:15). It is the holy and righteous One above who restores the broken and needy below.

2. The Bible emphasizes God’s manifest presence, not only his omnipresence.

There is a difference between saying “God is everywhere,” and saying “God is here.” The former is the default category for most Christians. We talk about God’s presence being inescapable and that he is “everywhere present” (Ps 139:5-12; 1 Kings 8:27).

But it seems Scripture is more concerned with his presence manifest in relationship and redemption. And though these divine realities are certainly not at odds, the biblical story does turn on God’s being manifest with his people in Eden, the tabernacle/temple, the incarnation of Christ, and the new heaven and new earth.

3. The story of Scripture begins and ends with the presence of God.

In the book of Genesis, Eden is the first couple’s home but, more importantly, it is God’s sanctuary—the garden temple where the Creator and his image-bearers relate (Gen 3:8).

Fast forward to the end of our Bibles and we see a very similar picture but on a much larger scale. All of heaven has collided with the whole earth to make a perfect sanctuary for God to dwell with man (Rev 21:1-4). In the book of Revelation, Eden has returned and expanded into new heaven and new earth where all of God’s people enjoy his presence eternally.

4. Humanity’s mission and the presence of God are inseparable.

God gave man and woman purpose. They are to “be fruitful and multiply” in order to “fill the earth and subdue it and have dominion” (Gen 1:28). Adam and Eve are to do this in Eden, the epicenter of God’s relational presence in creation. As the first couple’s family expands, so too will the garden’s borders and, with it, God’s presence. Likewise, God’s presence was to spread to the rest of the earth through Adam and Eve’s exercising dominion (Num 14:21; cf. Ps 72:19; Isa 11:9).

5. Sin undermines humanity’s mission and the experience of God’s presence.

But there is a problem, isn’t there? Adam and Eve replace blessings for curses when they eat the forbidden fruit. These curses cut right to the heart of who they are and what they were made to do. For Eve, pain overwhelms the promise of a people. For Adam, perspiration and thorns will impede the promise of place.

Sin hinders everything now, especially man’s experience of God’s presence. Because of their disobedience, Adam and Eve are now exiles; their mission is in shambles as they stand outside of Eden. The presence of God they once knew freely is no longer free.

Sin hinders everything now, especially man’s experience of God’s presence.

6. God covenants to bring his presence back to his people.

But in grace, God steps in to pay the price. To overcome man’s sin and ensure his purposes, the Creator becomes covenant Redeemer. Through his covenant promises, the Lord restores what Adam failed to do. God makes a people and a place through the covenant all the while keeping his promises to humanity.

God does all of this so that he can be our God and we can be his people (Gen 17:7; Ex 6:7; 29:45, Rev 21:3, etc.). At the heart of the covenant, then, is a relationship—one that is decidedly on his terms. God enters into his creation to create a people and a place for his presence. And so the covenant is as the Lord declares at Sinai: “I will dwell among the people of Israel and be their God. And they shall know that I am the Lord their God, who brought them out of the land of Egypt that I might dwell among them” (Ex 29:45-46).

7. The presence of God is the means and end of redemption.

As evangelicals, we talk a lot about the presence of God but seldom look to the Bible to see what it is. When we do, we find that it is first and foremost a theme on which the story of Scripture hinges. If we read our Bibles though we begin to see a two-fold pattern.

First, the Bible makes clear that the presence of God is a central goal in God’s redemptive mission. All of God’s work ends with the Lord dwelling with man. And second, the presence of God is, not only an objective, it is also the means by which the redemptive mission is fulfilled. God writes himself into his own story to bring salvation. To understand our Bibles and how it changes us, we need to know God’s presence.

8. The presence of God finds its greatest expression in Immanuel, God with us.

God himself comes to save. Jesus Christ, the Son of God, entered human history to give his life as a ransom for many (Matt 20:28; Mark 10:45). In his grace, God buys us back in the most unimaginable way possible: God in Christ became a man, walked among humanity, and died for his people.

In this merciful act, Christ reconciles us to himself and re-opens access to the Father so that those who were once exiled from his presence might again draw near to God (Heb 4:16; 7:19).

9. The purposes of the church are tied to the presence of God.

The presence of God has massive implications for the way we understand the church (1 Cor 3:16-17; 2 Cor 6:14-7:1; Eph 2:13-22). The New Testament calls the church a temple for a reason. Through this image, we see that the community of Christ is—in this time of waiting on Christ’s return—the instrument the Lord uses to disseminate his presence to a lost and sinful world.

Accordingly, the church has two clear purposes: 1) the church works within itself for the sanctification of its members to prepare God’s people for God’s present and future presence; and 2) the church works externally to share the gospel so that the lost may enjoy God’s presence now and forever as well.

10. To be a joyful Christian is to know God’s presence.

If we are honest, many of us can think of God as our “magic genie” from time to time. We keep him on the shelf until troubles arise or there is something our neighbor has that we really want. The problem is, real relationships don’t work this way—especially with the triune God. The Lord over all will not be left on the shelf of anyone’s life.

Instead, Scripture is clear that all of life—and, principally, the gospel life—is about being in God’s relational presence. This is why David proclaims, “in your presence there is fullness of joy, at your right hand are pleasures forevermore” (Ps 16:11). When we push all our peripheral issues to the periphery, this is all that is left and all that really matters.

Ryan Lister (PhD, The Southern Baptist Theological Seminary) is an associate professor of theology at Western Seminary and has also held teaching positions at Biola University, Louisiana College, and Charleston Southern University. He is on staff with Humble Beast, a Christian recording studio in Portland, Oregon. Ryan and his wife, Chase Elizabeth, live in Portland, Oregon, with their four children.