God’s control of history ensures that everything happens by his design, but he does not plant evil thoughts and motives in human beings to carry such actions out. The story of Joseph in the book of Genesis is a perfect illustration of this maxim.

The Bible is crystal clear: God is sovereign over all his creatures. Everything that happens unfolds according to his plan, without exception.
If you’re encountering these ideas for the first time, you likely have a few questions, especially with regard to God’s sovereignty over evil. If God planned all things that ever come to pass, how is he not also the author of sin, seeing that sin is among all the things that take place in human history?
Questions like this are even more pertinent when we consider the severity of human suffering. How can a God of love allow the kind of suffering that we see in the world today? If he is truly in control of the world and has the power to stop wickedness and suffering, then why wouldn’t he?

In this addition to the Church Questions series, pastor Conrad Mbewe explains the Bible’s teaching on God’s sovereignty, addresses the common questions that it raises, and shows how it affects one’s outlook on salvation, suffering, prayer, and worship in the Christian life.

This second question has prompted many people to assume there are only two options: (1) if God is sovereign, then he could not possibly be holy and good; or (2) if God is holy and good, then he must not be completely sovereign.
Are either of those true? Most Christians know we should dismiss the first option out of hand. If the Bible is clear on anything, it’s clear on the holiness and goodness of God. But what about that second option? Are Satan and evil human actions simply outside of God’s control? Is God simply doing his best to hem evil in but occasionally failing to keep it at bay—just managing the whole affair to work for good after the fact?
If you’ve been tracking with all of the biblical passages we’ve been examining, then you’ll realize that the Bible never presents God as powerlessly subject to the decisions of his human creatures—simply responding to them as best he can. No, according to Scripture, God is absolutely sovereign over all the actions of his creatures, even their sinful ones. As Amos 3:6 says: “Is a trumpet blown in a city, and the people are not afraid? Does disaster come to a city, unless the Lord has done it?”
God brings disaster on a city, and yet Scripture maintains that he remains holy and good. His sovereignty doesn’t compromise his holiness, and his holiness doesn’t compromise his sovereignty. In fact, the biblical authors never even acknowledge any supposed tension between these two ideas. They simply reveal that God is sovereign, holy, and good.
Let’s look at how Scripture affirms both ideas: first, God is sovereign over evil; and second, how he remains holy and righteous.
1. God is sovereign over evil.
The Bible teaches that God sometimes hardens human hearts resulting in people doing moral evil. For instance, God said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go” (Ex. 4:21). God did the same to Sihon, king of Heshbon, in Deuteronomy 2:30: “But Sihon the king of Heshbon would not let us pass by him, for the Lord your God hardened his spirit and made his heart obstinate, that he might give him into your hand, as he is this day.” Israel’s experiences in Egypt and on the road to Canaan, their cruel oppression by Pharaoh and the resistance they met from the Canaanites, ultimately came from God’s sovereign hand.
We see this same point taught not only in the books of Moses but in the Psalms as well. The psalmists referred to the way God’s people suffered in Egypt as something that God planned and carried out. “He turned [the Egyptians’] hearts to hate his people, to deal craftily with his servants” (Ps. 105:25). As I’ve already pointed out, perhaps the greatest display of God’s sovereignty over human sin was the events surrounding the arrest, trial, and crucifixion of his Son. Remember the prayer of the apostles in Acts 4? “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23).
2. God is sovereign over evil but is not the author of evil.
At the same time, Scripture is clear that God cannot and does not commit sin.
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Written by T. M. Suffield |
Saturday, August 27, 2022
Receiving from God is what happens when we hear the word preached, when we worship him as the gathered church, when we eat bread and drink wine. Our pride, and our never-ending avaricious taking, has to die if we want to receive from God. It’s like hacking weeds so a tree can grow. But we must receive, because that’s the path of life.

Jesus told us to enter the kingdom like children. In fact, he was stronger than that, saying that if we did not receive the kingdom of God like a little child, we would not enter it (Luke 18). We’re familiar enough with it, and it conjures up doe-eyed sentiments of pudgy-cheeked children.
Except, should it? What was Jesus actually getting at?
We could make some “be childlike, but not childish” statements and say some helpful and true things while missing what he was saying.
Jesus was surrounded by a crowd pressing in on him and the disciples are starting to get concerned for his time and perhaps his welfare. Parents are bringing young children to him to bless, and quite likely sick children in the hope that he would heal them. The disciples rebuke them, and Jesus utters the famous remark.
This is not sentiment, because these aren’t cute kids gathering around his knees and the disciples acting like absolute killjoys. This is scared and noisy parents, all concerned that their child needs Jesus’ help, creating a racket. It’s not hard to speculate that it was starting to escalate into something entirely unmanageable. I would probably have made a similar ministry decision to the disciples.
So, what is Jesus trying to teach us? First notice that Jesus is surrounded by babes-in-arms, that’s what the Greek word translated ‘infants’ at the start of the passage means. They’re helpless. They’re needy. They have nothing to offer.
Larry Crabb in his book Shattered Dreams points out that babies are fundamentally recipients, they don’t give anyone anything, nor can they take it for themselves. I’m sure they would take if they could—we come out of the womb selfish. They’re like this not simply because they’re selfish but because they’re helpless. To approach Jesus like little children is to approach him as one who is helpless and needs to receive. Crabb suggests that Jesus was recommending what we generally avoid: brokenness.
By brokenness he means an acceptance of the reality of our position, a desperate need to receive help, and a desire to ask for it. It often takes being broken by circumstances for these things to arise in us—that’s what Crabb’s book is about. The Bible talks about it a lot, though not using this language. I’d suggest a good, Biblical word for it (if we need one) would be thirst.
Which doesn’t sound like I’m saying anything beyond the usual run-of-the-mill Christian proposition: you cannot save yourself.
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In summary, the recent enthusiasm that many Protestants have shown for Thomas is a mistake. The church has not been well-served by its eminent men lavishing praise upon an idolater and commending him to her members. There are many among us, especially young men, who are zealous to learn all that they might about the things of God, but who are impressionable and have not the prudence to discern between good and bad in the study of God. To commend an idolater to them is at best irresponsible; and if any of them stumble into the vanity of scholasticism or the pitfalls of Romanism on account of it….

Aquinas taught the propriety of worshipping images of Christ (“the same reverence should be shown to Christ’s image as to Christ Himself”)[1] and the cross (“in each way it is worshiped with the same adoration as Christ, viz. the adoration of ‘latria.’ And for this reason also we speak to the cross and pray to it, as to the Crucified Himself”).[2] Scripture teaches that worshipping images is idolatry and wholly forbidden: “You shall not make idols for yourselves or erect an image or pillar, and you shall not set up a figured stone in your land to bow down to it, for I am the Lord your God” (Lev. 26:1; comp. 19:4; Ex. 20:4, 23; 34:17; Ps. 97:7; Isa. 42:17; 44:9-20; Jer. 10:1-16). It teaches further that even lawful things can be used for idolatry (2 Kgs. 18:4), and that no tolerance is to be given to those that propagate such practices but that they are to be summarily rejected as false teachers:
If your brother, the son of your mother, or your son or your daughter or the wife you embrace or your friend who is as your own soul entices you secretly, saying, ‘Let us go and serve other gods,’ which neither you nor your fathers have known, some of the gods of the peoples who are around you, whether near you or far off from you, from the one end of the earth to the other, you shall not yield to him or listen to him, nor shall your eye pity him, nor shall you spare him, nor shall you conceal him. But you shall kill him. Your hand shall be first against him to put him to death, and afterward the hand of all the people (Deut. 13:6-9).
That commandment was given to Israel as a civil law, but the principle contained in it – namely, that idolatry is so evil that it must be stamped out at its first appearance – applies to the church as well, though we are to apply it differently by rejecting idolaters and refusing their company rather than using physical force against them (2 Cor. 6:16-17). Elsewhere both Paul (“my beloved, flee from idolatry,” 1 Cor. 10:14) and John (“Little children, keep yourselves from idols,” 1 Jn. 5:21) teach believers to have nothing to do with idolatry and those that promote it in the church, and in the letters to the churches at Pergamum and Thyatira the ascended Lord rebukes them for tolerating idolaters in their midst and threatens divine judgment upon them for this failing (Rev. 2:14-16; 20-23).
Scripture therefore mandates we reject Aquinas entirely, not merely in part, for one should not attempt to learn the true knowledge of God from an idolater and false teacher. Why would we peruse such a person when God has raised up such an abundance of faithful lights? What is there in Aquinas that cannot be gotten elsewhere? Why pass over a purer theologian’s work for that of an idolater? And why not regard Scripture itself as sufficient? For in this matter there is an implicit denial of that precious doctrine even if it is explicitly professed by Aquinas’ admirers. If Scripture is truly sufficient for all that we need to know unto the salvation of our souls – and if our souls, guided by the Spirit, are competent to understand Scripture aright – then it is not apparent what benefit we might gain from Aquinas. No one who desires the waters of life should depart from their source in order to partake of them as diluted and poisoned by a secondary agent.
In summary, the recent enthusiasm that many Protestants have shown for Thomas is a mistake. The church has not been well-served by its eminent men lavishing praise upon an idolater and commending him to her members. There are many among us, especially young men, who are zealous to learn all that they might about the things of God, but who are impressionable and have not the prudence to discern between good and bad in the study of God. To commend an idolater to them is at best irresponsible; and if any of them stumble into the vanity of scholasticism or the pitfalls of Romanism on account of it, it may prove that it will be a source of woe unto those that have caused their novice brothers to stumble therein (Lk. 17:1-2). Nor is this possibility an idle speculation: it is common knowledge that reading Aquinas played a large part in Francis Beckwith, the president of the Evangelical Theological Society, converting to Rome in 2007. (And such is his fondness for Aquinas that he has continued to attempt to propagate his teachings among us, notably with his 2019 book Never Doubt Thomas).
Dear reader, do not allow yourself to be caught up in the madness of the Aquinas craze. Let the Spirit instruct you in his Word with all humility, prayerfulness, and trembling (Eph. 6:18; Phil. 2:12-13; Jude 20), and do not allow a discontent spirit to arise within your breast that will set your ears to itching (2 Tim. 4:3) and your mind to wandering after sophistry and vain speculation (2 Tim. 2:14-19; Tit. 3:9-11). If you wish to know God in truth (Jn. 17:3) you do not need this:
The Philosopher in the Book of Predicaments (Categor. vi) reckons disposition and habit as the first species of quality. Now Simplicius, in his Commentary on the Predicaments, explains the difference of these species as follows. He says “that some qualities are natural, and are in their subject in virtue of its nature, and are always there: but some are adventitious, being caused from without, and these can be lost. Now the latter,” i.e. those which are adventitious, “are habits and dispositions, differing in the point of being easily or difficultly lost. As to natural qualities, some regard a thing in the point of its being in a state of potentiality; and thus we have the second species of quality: while others regard a thing which is in act; and this either deeply rooted therein or only on its surface. If deeply rooted, we have the third species of quality: if on the surface, we have the fourth species of quality, as shape, and form which is the shape of an animated being.”[3]
In fact, such eye-splitting, mind-numbing prose may well prove a stumbling block even apart from its speculative content. Let it not be said of you that you are “always learning and never able to arrive at a knowledge of the truth” (2 Tim. 3:7) or that you have departed into vain speculation. Rather, “see to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ” (Col. 2:8) and that you “let no one deceive you with empty words, for because of these things [inc. idolatry, v.5] the wrath of God comes upon the sons of disobedience” (Eph. 5:6). “Hold firm to the trustworthy word as taught” (Tit. 1:9), and “if anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness” (1 Tim. 6:3) – that is, if (among other things) anyone is inclined to imagine that idolatry is anything other than a catastrophic sin with eternal consequences (1 Cor. 6:9; Rev. 22:15) – be sure to reject such a bad example (1 Tim. 6:4; comp. 2 Tim. 3:5) and to be content with the Scriptures which God has given us to know his will in all things. You will probably be reviled as an anti-intellectual, sectarian biblicist, but this is nothing (for reviling is a part of the Christian life, Matt. 5:11-12; comp. 2 Tim. 3:12), as it is better to keep from bad influences and please God than to have the good favor of society, the church, or the academy at the price of regarding favorably an idolater.
Tom Hervey is a member of Woodruff Road Presbyterian Church (PCA) in Simpsonville, S.C.
[1] Summa Theologica III, Q. 25, A.3
[2] Ibid., Q. 25, A.4
[3] Summa Theologica IaIIae, Q. 49, Art. 2. This is the beginning of Aquinas’s answer to the question “whether habit is a distinct species of quality?” and in the next sentence after this he contradicts what has been quoted here.

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