Philosophicaltheology - Tumblr Posts

Does God Create Evil?: Answering the Calvinists

By Award-Winning Author Eli Kittim

——-

Calvinism Has Confused God's Foreknowledge With His Sovereignty

Dr. R.C. Sproul once said:

There is no maverick molecule if God is

sovereign.

That is to say, if God cannot control the smallest things we know of in the universe, such as the subatomic particles known as “quarks,” then we cannot trust him to keep His promises. But just because God set the universe in motion doesn’t mean that every detail therein is held ipso facto to be caused by him. God could still be sovereign and yet simultaneously permit the existence of evil and free will. This is not a contradiction (see Compatibilism aka Soft determinism). It seems that Calvinism has confused God’s foreknowledge with his sovereignty.

Calvinists often use Bible verses out-of-context to support the idea that God is partial: that he plays favorites with human beings. They often quote Exodus 33.19b (ESV):

I will be gracious to whom I will be gracious,

and will show mercy on whom I will show

mercy.

But the only thing that this verse is saying is that God’s grace is beyond human understanding, not that God is partial and biased (cf. Rom. 11.33-34). By contrast, the parable of the vineyard workers (Mt 20.1–16) promotes equality between many different classes of people. One interpretation of this parable would be that late converts to Christianity earn equal rewards along with early converts, and there need be no jealousy among the latter. This can be understood on many different levels. For example, one could view the early laborers as Jews who may resent the Gentile newcomers for being treated as equals by God. Some seem to get more rewards, others less, depending on many factors unbeknownst to us. But the point of the parable is that God is fair. No one gets cheated. However, in Calvinism, God is not fair. He does as he pleases. He creates evil and chooses who will be saved and who will be lost. This view is more in line with the capricious gods of Greek mythology than with the immutable God of the Bible.

That’s why Calvinism speaks of limited atonement. Christ’s atoning death is not for everyone, but only for a select few. You cannot look an atheist in the eye and tell them that Christ died for you. You’d be lying because, according to Calvinism, he may not have died for them. So the story goes...

But that’s a gross misinterpretation. Romans 8.29-30 doesn’t say that at all. It’s NOT saying that God used his powers indiscriminately to influence Individuals in some cases, but not in others. Nor does it follow that God played favorites and decided at the outset that some will be saved, and others not (tough luck, as it were). Not at all. All it says is that God can *foresee* the future!

God doesn’t CAUSE everything to happen as it does, but he does SEE what will happen. So, insofar as God was able to “see” who would eventually submit to his will (and who would not), one could say that God “foreknew” him. In Romans 8.29, the Greek term προέγνω comes from the word προγινώσκω (proginóskó), which means “to know beforehand” or to “foreknow.” It doesn’t imply determinism, the notion that all events in history, including those of human action, are predetermined by extraneous causes, and that people have no say in the matter, and are therefore not responsible for their actions. It simply means to know beforehand. That’s all. Case in point, Isaiah, Daniel, and John the Revelator saw the future; but they didn’t cause it.

God would never have predestined some people to be eternally lost and some to be eternally saved. That would not be just. Similarly, Romans 8.29-30 is only referring to those individuals whom God “foreknew” (προέγνω) that would meet the conditions of his covenant, those are the same he predestined (προώρισεν), called (ἐκάλεσεν), justified (ἐδικαίωσεν), and glorified (ἐδόξασεν)! Otherwise, how could God have possibly predestined those who he foresaw that would NOT meet the conditions of his covenant?

The Greek term προώρισεν (proōrisen; predestined) is derived from the word προορίζω (proorizó), which means “to predetermine” or “foreordain.” In other words, those whom God could *foresee* in the future as being faithful, those same individuals he pre-approved to be conformed to the image of his son. So, by “predestination” God simply means that he’s “declaring the end from the beginning” (Isa. 46.9-10 NASB). It’s not as if God was the direct cause of their decision or free choice. He simply foresaw those who had already chosen to be conformed to the image of his son of their own accord. Notice that in Rom. 8.29 (Berean Literal Bible), the text says that BECAUSE God foreknew them, he predestined them. This means that the *foresight* came first. Since God could see the outcome, he “foreknew” who would be lost and who would be saved:

because those whom He foreknew, He also

predestined to be conformed to the image

of His Son.

——-

Does John Piper represent Biblical Christianity?

Theologian and pastor John Piper cites Acts 4.27-28 (ESV) to prove his point that God determines everything that happens:

for truly in this city there were gathered

together against your holy servant Jesus,

whom you anointed, both Herod and

Pontius Pilate, along with the Gentiles and

the peoples of Israel, to do whatever your

hand and your plan had predestined to take

place.

Piper says, when you understand the complete sovereignty of God, that is to say, how he is behind everything, that he is implicated in every aspect of existence, you’ll go crazy. Why? This occurs, I suspect, because the person you thought was your best friend turns out to be your worst enemy. How can you trust him? Piper says,

He [God] governed the most wicked thing

that ever happened in the world, the

crucifixion of my savior.

Piper says that there is no randomness in the universe, and that God is behind the Tsunamis and everything else that occurs on our planet. That would imply that God is behind the earthquakes, the hurricanes, the train wrecks, the airplane crashes, the massacres, the terrorist attacks, the racist attacks, the rapes, the violent riots, the Holocaust, the Third Reich, the Manson murders, the serial killings, cannibalism, the world wars, the abortions, the beheadings, the heinous crimes, the shootings, beatings, & stabbings of the elderly, and the filicides and genocides of history. God’s behind it all. And if you contemplate this idea, it will drive you mad, says John Piper. So, in order to stay sane, he suggests that we focus on the Cross. We have to believe that God nevertheless loves us and that he was behind the murder of Jesus for our salvation. This will keep us safe from harm; from going mad, that is. Really?

In other words, God’s dictatorist regime or tyrannical authority works much like the Mafia, a secret organization or crime syndicate which controls everything from the street corner thugs to the highest levels of government. God is like a mafia boss who puts out a contract to “whack” somebody but, instead of killing him himself and taking the blame, he orders an underboss (Satan) to do his dirty work. In other words, he hires accomplices to kill people on his behalf because he’s such a coward that he doesn’t want to take the responsibility and do it himself, or to be seen as evil, yet he’s the real cause of everything, good and evil. A literal or fundamentalist interpretation of the Old Testament will no doubt lead to that conclusion (cf. Isa. 45.7). This is also the god of the Gnostics, the inferior creator-god (or demiurge) that was revealed through Hebrew scripture, who was responsible for all instances of falsehood and evil in the world!

But is this a sincere, honorable, and reliable person whom you could trust? Or is this a vile, dishonest, and despicable person who pretends to be something he is not? Does this god deserve our worship? Is he not a liar? Is this a truly loving, Holy God, or is he rather a cruel, deceitful, and merciless beast that hides behind a veneer of righteousness, much like the mafia bosses and the corrupt heads of state?

Then, after depicting a gruesome picture of a cold blooded killer-God who would order a hit on women and innocent children (cf. 1 Sam. 15.3), Piper cites Isa. 53.10:

Yet it was the will of the Lord to crush him

[christ] with pain.

He concludes:

Therefore the worst sin that was ever

committed was ordained by God.

Piper exclaims, “The answer is yes, he controls everything, and he does it for his glory and our good.” This is the God of Calvinism, fashioned from the pit of hell itself, which depicts God’s rule as a deep state or a totalitarian government, “A celestial North Korea,” in the words of the critic Christopher Hitchens.

What ever happened to the attribute of omnibenevolence, the doctrine that God is all-good, sans evil (cf. Ps 106.1; 135.3; Nah. 1.7; Mk 10.18)? Isaiah 65.16 calls him “the God of truth” (cf. Jn 17.17), while Titus 1.1-2 asserts that God “never lies.” Psalm 92.15 (NIV) declares:

The LORD is upright; he is my Rock, and

there is no wickedness in him.

So, there seems to be a theological confusion in Calvinism about what God does and doesn’t do. Predestination is based on foreknowledge, not on the impulsive whims of a capricious deity. To “cause” is one thing; to “foreknow” is quite another.

At a deeper, philosophical level we’re talking about the problem of evil: who’s responsible for all the suffering and evil in the world? Piper would say, God is. Blame it on God. I would say that this teaching not only contradicts the Bible but also the attributes of God. If hell was prepared for the devil and his angels (Mt 25.41), and if God is held accountable for orchestrating everything, then the devil cannot be held morally responsible for all his crimes against humanity. Besides, doesn’t scripture say that Christ “went about doing good and healing all who were oppressed by the devil”? (Acts 10.38 ESV). Yet, according to Calvinism, God not only creates evil but is himself ipso facto evil! Thus, neither John Piper nor Calvinism represent Biblical Christianity! Rather, this is an aberration, a contradiction, a false doctrine. 1 Timothy 4.1 (CEV) warns:

God's Spirit clearly says that in the last

days many people will turn from their faith.

They will be fooled by evil spirits and by

teachings that come from demons.

In the following video, a question was posed to Calvinist pastor John Piper:

Has God predetermined every detail in the

universe, including sin?

To which Piper replied:

YES!

Therefore, in Calvinism,

God has become Satan!

What is Predestination?

By Bible Researcher, Eli Kittim

——-

Introduction

Predestination is the doctrine that all events in the universe have been willed by God (i.e. fatalism). It is a form of theological determinism, which presupposes that all history is pre-ordained or predestined to occur. It is based on the absolute sovereignty of God (aka omnipotence). However, there seems to be a paradox in which God’s will appears to be incompatible with human free-will.

The concept of predestination is found only several times in the Bible. It is, however, a very popular doctrine as it is commonly held by many different churches and denominations. But it’s also the seven-headed dragon of soteriology because of its forbidding controversy, which arises when we ask the question, “on what basis does God make his choice?” Not to mention, how do you tell people God loves them and that Jesus died for you?

If we study both the Old and New Testaments, especially in the original Biblical languages, we will come to realize that predestination doesn’t seem to be based on God’s sovereignty but rather on his “foreknowledge.” This is the *Prescience* view of Predestination, namely, that the decision of salvation and/or condemnation is ultimately based on an individual’s free choice!

——-

Free Will

John MacArthur argues that the salvation “offer is always unlimited, otherwise why would we be told to go into all the world and preach the gospel to every creature?” He went on to say, “The offer is always unlimited or man couldn’t be condemned for rejecting it.”

Let’s take a look at the Old Testament. Isaiah 65.12 (ESV) employs the Hebrew term וּמָנִ֨יתִי (ū·mā·nî·ṯî) to mean “I will destine,” which is derived from the word מָנָה (manah) and means to “appoint” or “reckon.” But on what basis does God make his choice of predestination to damnation (aka the doctrine of reprobation)? God says:

I will destine [or predestine] you to the

sword, and all of you shall bow down to the

slaughter, because, when I called, you did

not answer; when I spoke, you did not listen,

but you did what was evil in my eyes and

chose what I did not delight in.

It’s important to note that those who are condemned to damnation are predestined to go there because when God called them, they didn’t respond to his call. When God tried to enlighten them, they “did not listen,“ but instead “did what was evil” in his sight. In fact, they did what God disapproved of! That’s a far cry from claiming, as the Calvinists do, that God willed it all along. Notice that God’s predestination for the reprobates is not based on his will for them not to be saved, but rather because they themselves had sinned. This is an explicit textual reference which indicates that it was something God “did not delight in.” So, it’s not as if God predestined reprobates to hell based on his sovereign will, as Calvinism would have us believe, but rather because they themselves chose to “forsake the LORD” (Isa. 65.11).

The New Testament offers a similar explanation of God’s official verdict pertaining to the doctrine of reprobation, namely, that condemnation depends on human will, not on God’s will. John 3.16 (NIV) reads:

For God so loved the world that he gave his

one and only Son, that whoever believes in

him shall not perish but have eternal life.

Notice, it doesn’t say that only a limited few can believe and be saved by Jesus. Rather, it says “whoever believes in him [ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν] shall not perish but have eternal life.” That is, anyone who believes in Jesus will not be condemned but will be saved, and will therefore be reckoned as one of the elect. Verse 17 says:

For God did not send his Son into the world

to condemn the world, but to save the world

through him.

Once again, there’s a clear distinction between the individual and the world as a whole, as well as a contrast between condemning and saving the world, and we are told that the Son was sent to save the entire world. The next verse (v. 18) explains that condemnation itself ultimately lies not with God but with our own personal choices and decisions. “Whoever does not believe stands condemned already” (i.e. is predestined to condemnation):

Whoever believes in him is not condemned,

but whoever does not believe stands

condemned already because they have not

believed in the name of God’s one and only

Son.

Verse 19 puts this dilemma in its proper perspective and gives us the judicial verdict, as it were, that we are ultimately responsible for our actions:

This is the verdict: Light has come into the

world, but people loved darkness instead of

light because their deeds were evil.

This conclusion can be easily illustrated. In Rev. 3.20 (KJV), does Christ imply that man’s free will doesn’t really matter at all? Does he say?:

Behold, I stand at the door. Don’t worry, I

won’t bother knocking on the door. Your

your response is unnecessary. You don’t

even have to open the door. I will break it

down and force my way inside.

Is that what he says? No. He says:

Behold, I stand at the door, and knock: if

any man hear my voice, and open the door,

I will come in to him, and will sup with him,

and he with me.

God respects our free will. Notice the condition that is set before us: someone has to open the door, which is equivalent to granting Christ permission to come in and become a part of them. But the choice ultimately rests with us, not with God. Unless we say yes, nothing happens. We must answer the call (cf. Isa. 65.12) and respond in the affirmative, just as Mary did in the gospel of Luke (1.38 NASB):

‘may it be done to me according to your

word.’

Similarly, Mt. 22.14 clearly shows that those that are not chosen are nevertheless “called”:

‘For many are called, but few are chosen.’

What is more, according to the Biblical text, anyone can become a member of God’s family. Just because God already “foreknows” who will accept and who will reject his invitation doesn’t mean that people are held unaccountable. For Christ doesn’t only take away the sin of the elect, but of the entire world (Jn 1.29 NKJV):

Behold! The Lamb of God who takes away

the sin of the world!

First John 2.2 reads:

And He Himself is the propitiation for our

sins, and not for ours only but also for the

whole world.

In a similar fashion, Rev 22.17 (KJ) says:

Come. And let him that is athirst come. And

whosoever will, let him take the water of life

freely [δωρεάν].

That doesn’t sound to me like a “predestined” election in which only a select few will receive the water of life, but rather a proclamation that salvation is “freely” (δωρεάν) offered to anyone who desires it. Moreover, in 2 Pet. 3.9 (ESV), we are told that “The Lord” doesn’t want to condemn anyone at all:

[he’s] not wishing that any should perish,

but that all should reach repentance.

Is this biblical reference compatible with Calvin’s views? Definitely not! Calvin suggests that God is the author of sin and the only one who ultimately decides on who will repent and who will perish.

Unlimited Atonement

There seems to be a comparison and contrast between the “vessels of wrath prepared for destruction” (in Rom. 9.22), and the “vessels of mercy, which he has prepared beforehand for glory” (v. 23). But we cannot jump to any conclusions because the text doesn’t explicitly say that both classes of people are predestined either to election or condemnation by the sovereign will of God. Furthermore, the terms that are used, here, are not the same as the ones used for predestination elsewhere in the Bible. For example, the Greek term often used for “predestination” is προορίζω or proorizó (cf. Acts 4.28; Rom. 1.4; 8.29; Eph. 1.5, 11). However, the Greek word used in Rom. 9.22 is καταρτίζω (katartizó), which means to complete or prepare (not predestine). It could simply refer to the remainder of the population that will miss out on salvation. it doesn’t necessarily follow that these are predestined (κατηρτισμένα) to destruction.

The next verse employs the term προητοίμασεν (prepared) to refer to the elect, or the “vessels of mercy, which he has prepared beforehand for glory.” But caution is advised. The term used is proētoimasen (prepared), not proorizó (predestined). This expression can refer to that portion of the population that God adopted into his family and nourished into maturity. The text is unclear as to whether the term “prepared” suggests that God coerced them into “election” by overriding their free will, while they were kicking and screaming. Besides, their personal choice may have been *foreknown* and acknowledged from the foundation of the world. It still doesn’t prove predestination, as defined by Augustine and Calvin.

If, in fact, God predestined some to salvation and some to perdition, so that Jesus didn’t die for all people but only for a limited few, then it wouldn’t make any sense for the New Testament to say that Christ “gave himself a ransom for all.” Nor would God contradict himself by saying that “he desires everyone to be saved.” First Timothy 2.3-6 (NRSV) reads:

This is right and is acceptable in the sight of

God our Savior, who desires everyone to be

saved and to come to the knowledge of the

truth. For there is one God; there is also one

mediator between God and humankind,

Christ Jesus, himself human, who gave

himself a ransom for all [not for some].

Notice that Christ’s atonement potentially covers even sinners who are not yet part of the “elect.” In the following verse, observe what the text says. There were apostates who denied “the Lord who bought them.” This means that Christ’s atonement is not “limited”; it covers them, as well. Second Peter 2.1 (NKJV) reads:

But there were also false prophets among

the people, even as there will be false

teachers among you, who will secretly bring

in destructive heresies, even denying the

Lord who bought them, and bring on

themselves swift destruction.

Prescience (Foreknowledge)

The Greek term that is typically used for predestination is also used in Rom. 1.4 (ESV), namely, the term ὁρισθέντος (from ὁρίζω), which carries the meaning of “determining beforehand,” “appointing,” or “designating.” However, notice that, here, this term is translated as “declared”:

and was declared to be the Son of God in

power according to the Spirit of holiness by

his resurrection from the dead, Jesus Christ

our Lord.

But was Jesus Christ predestined to be the Son of God? No. He already was the Son of God. Nevertheless, what he would perform in the future was “declared” beforehand, or announced in advance. This verse, then, demonstrates that the word “foreknown” would be a more accurate term than “predestined”!

Similarly, Rom. 8.29 (ESV) tells us that those he “foreknew” (προέγνω), the same God προώρισεν (from προορίζω), that is, foreordained, predetermined, or pre-appointed beforehand. And Rom. 8.30 goes on to say that those he προώρισεν (predetermined) were the same that God also called, justified, and glorified. Verse 29 says:

For those whom he foreknew he also

predestined to be conformed to the image

of his Son.

Notice that God’s *foreknowledge* temporally precedes predestination. If God actually chose to save some and not to save others before the foundation of the world, then his foreknowledge would be irrelevant. But since it is on this basis that God predestines, it doesn’t sound as if predestination is chosen on the basis of God’s sovereign will.

Conclusion

Acts 4.28 does say that God’s will προώρισεν (predetermined beforehand) what will happen. But it doesn’t necessarily follow that everything that has occurred in human history is based on the will of God (i.e. fatalism). And we don’t know to what extent God influences reality. So, we cannot jump to any conclusions that God is behind everything that happens. Why? Because with absolute responsibility comes absolute blame. Is God responsible for murder, or rape, or genocide? I think not! So, we are on safer ground if we acknowledge that God “foreknew” what would happen and declared it beforehand (cf. Isa. 46.10). This notion would be far more consistent with the Bible than placing the full blame for everything that has ever occurred in the world on God. This seems to be the Achilles' heel of Calvinism.

Ephesians 1.5 is another controversial verse. The Greek term used is προορίσας (from προορίζω), meaning “foreordain,” “predetermine,” or “pre-approve beforehand.” The verse reads:

he predestined us for adoption to himself as

sons through Jesus Christ, according to the

purpose of his will.

But what exactly does the term “will” mean, here? Does it refer to God’s choice to save only a limited few and no one else, or to his overall plan of salvation that includes all people? It seems as if God saved those who answered his invitation, as it were, which would explain why he has “foreknown” them and predestined them for glory. I think that the latter explanation seems far more compatible with the Bible by a preponderance of the evidence.

Finally, let’s look at Ephesians 1.11. The Greek term that is used is προορισθέντες (from proorizó), meaning to “predetermine” or “foreordain beforehand.” The verse says that we have been predestined according to his purpose. Granted, it does say that all things work according to God’s will. However, to be fair, we don’t know exactly how that works, and so we can’t offer premature assumptions and presuppositions, especially when they contradict other passages in the Bible.

It would be utterly foolish to suppose that the God of the universe does not affect, influence, or sustain his creation. The fact that he created the universe obviously implies that he had a purpose for it. So, I’m not discounting the notion that all things are, in a certain sense, guided by his ultimate purpose. However, I take issue with those thinkers who take it to the extreme and portray the deity as an authoritarian and capricious God who bypasses the principles of truth and wisdom and intervenes by forcibly coercing man's free will. That type of God is inconsistent with the infinitely wise, holy, true, and good God of the Bible. That is precisely why “Arminius taught that Calvinist predestination and unconditional election made God the author of evil” (Wiki)!

——-

Is Open Theism Biblical?

By Bible researcher Eli Kittim

Open Theism

“Open theism” (aka openness theology) is a theological movement which holds that God doesn’t exercise complete sovereignty over the universe but allows it to be “open” to the contribution of human free will. Put differently, because God cannot possibly know the future in an exhaustive sense, the future is not predetermined by him. Paradoxically, even though open theists seem to affirm God’s omniscience, they nevertheless deny God’s foreknowledge and claim that he doesn’t know everything that will occur. In his book “The Grace of God, The Will of Man,” Clark Pinnock, a Christian theologian and proponent of open theism, writes:

Decisions not yet made do not exist

anywhere to be known even by God. They

are potential— yet to be realized but not yet

actual. God can predict a great deal of

what we will choose to do, but not all of it,

because some of it remains hidden in the

mystery of human freedom … God too faces

possibilities in the future, and not only

certainties. God too moves into a future not

wholly known …

Similarly, in his book “Letters from a Skeptic,” author Greg Boyd, a leading advocate of open theism, explains it thusly:

In the Christian view God knows all of reality

—everything there is to know. But to assume

He knows ahead of time how every person

is going to freely act assumes that each

person’s free activity is already there to

know—even before he freely does it! But it’s

not. If we have been given freedom, we

create the reality of our decisions by

making them. And until we make them, they

don’t exist. Thus, in my view at least, there

simply isn’t anything to know until we make

it there to know. So God can’t foreknow the

good or bad decisions of the people He

creates until He creates these people and

they, in turn, create their decisions.

Open theism is basically a new model through which scholars have tried to explain the relation of God’s foreknowledge to the free will of human beings. Their argument runs as follows: humankind could not really be free if God knew absolutely everything pertaining to the future. And since open theists believe that human beings are completely free, it follows that God cannot absolutely know all there is to know about the future. This argument would carry over to our understanding of Biblical eschatology and would suggest not only that the future is unknowable, but also that God doesn’t know the future.

Invalid Arguments

However, it seems to me that open theists are committing a logical fallacy, namely, equating the foreknowledge of God with determinism. If that were the case, their conclusion would be correct, to wit, that a deterministic foreknowledge of God would necessarily be incompatible with human free will. But the premise is misconceived. Foreknowledge in and of itself doesn’t necessarily presuppose determinism. Just because God can foresee the future doesn’t mean that he causes it. Calvinism, of course, is the other extreme which maintains that God is the cause of all events, thereby postulating hard determinism without apologies. However, If we, as free agents, were to act in whichever way we chose, and God could foresee our decision, God’s foreknowledge and human free will would be perfectly compatible!

What is more, Open Theism asserts that although God knows all truths, there are certain possibilities which cannot yet be established about the “open” and undetermined future, and thus even God himself doesn’t know their outcome. But this, too, seems to be a logical fallacy. They create a strawman argument in which they falsely equate foreknowledge with logical impossibilities. Once again, the premise is invalid. Just because the “truth” of what will happen is based on many complex, contingent factors, and is unknowable to human beings, doesn’t necessarily imply that it’s equally impossible for God to know it. On the contrary, it wouldn’t be considered illogical for God to know the outcome of any given event. Yet Open theists claim that it’s as logically impossible for God to create squared circles or make 2 + 2 = 5 as it is for him to know the future. But foreknowledge is not a logical impossibility like a squared circle or a married bachelor.

This, of course, can take the form of a very deep and protracted philosophical discussion about the nature of free will and the essence of God’s sovereignty, namely, to what extent are we free agents, and so on. According to open theism, instead of God exhaustively knowing the course of history in toto, God gradually gains knowledge of events as they occur. This is viewed as the “open view of God” since it considers God as open and receptive to new realities. Thus, in contradistinction to classical theism, open theism suggests that God is, in some sense, dependent on the material world to enhance his knowledge.

There is, however, a contradiction in this premise. How could one compare God’s learning curve from the point of view of time if God is said to be timeless? And how could a transcendent God possibly be dependent upon an “inferior reality” (as both Paul and Plato put it) to gain knowledge?

Bible Proofs of God’s Immutability

Opponents of open theism accuse the latter of employing anthropopathisms (i.e. the practice of ascribing human emotions to God). Moreover, Open theist interpretations of the Bible comprise anthropomorphic characterizations of God as “changing His mind” or “seeming to gain knowledge” or even “being surprised” (see Gen. 6.6; 22.12; Exod. 32.14; Jon. 3.10). But these passages should not be read out of context. God is simply trying to describe himself in ways that we can relate to. God’s language of being disappointed with humanity doesn’t mean their actions caught him by surprise. The idea that he “changes His mind” is to illustrate in human terms that he responds to human behavior and allows our free will to make an impact, especially through prayer, not that he literally is unaware of future events. In fact, the immutability of God can be demonstrated Biblically. For example, in Malachi 3.6 (NRSV), God declares “For I the Lord do not change.” In Numbers 23.19, Scripture reads:

God is not a human being, that he should

lie, or a mortal, that he should change his

mind. Has he promised, and will he not do

it? Has he spoken, and will he not fulfill it.

1 Samuel 15.29 says:

the Glory of Israel will not recant or change

his mind; for he is not a mortal, that he

should change his mind.

Bible Proofs of Future Prophecies

Not a few scholars think that in dismissing classical theism’s doctrine of God’s exhaustive foreknowledge, open theism is dangerously reinterpreting the God of the Bible. In this radical re-envisioning of the God of Scripture, how can a clueless God, concerning the future, guarantee the fulfilment of Old Testament prophecies? Yet contrary to this position, Psalm 139 verses 4 & 16 read:

Even before a word is on my tongue, O Lord,

you know it completely … Your eyes beheld

my unformed substance. In your book were

written all the days that were formed for

me, when none of them as yet existed.

How could God predict explicit details about Jesus Christ in the Hebrew Bible if he doesn’t even know what the future holds? And, more importantly, how could God possibly guarantee our salvation if he doesn’t have the slightest clue about the future? Furthermore, did God lie in Isaiah 46.9-10 where he declared that he can see the future?:

I am God, and there is no one like me,

declaring the end from the beginning and

from ancient times things not yet done,

saying, ‘My purpose shall stand, and I will

fulfil my intention.’

Conclusion

Open Theism is an attempt to balance God’s foreknowledge and humanity’s free will. Open theism’s conclusion is that God doesn’t possess an infallible knowledge of the future. But just as Calvinism is an extreme form of “theological determinism,” turning humans into pre-programmed robots, so open theism goes to the opposite extreme by turning God into a human being who hasn’t the foggiest idea of what the future looks like. Besides rejecting the credible evidence of eschatology and Bible prophecy, on which our faith and hope depend, open theism ultimately fails to demonstrate its key points both scripturally and philosophically!

—