 |  |
If there is but one thing in the world that is not of God, then it does not require much
proof that all things are not of God.
If but one thing is not God's will, then there may be other things which are likewise.
Matthew tells us (18: 14), in very simple language, that `it is not a will (e.g.
something willed or wanted) in front of your Father--Him in heavens, that there may be
lost one of these little ones'. Can we aver, however, that no children are ever lost? God
declares that He does not want this to happen. Or has He willed or purposed that this
shall never happen?
So far in this discussion the pregnant and profound facts set forth in most categorical
language by James in ch. 1:12-15 do not appear to have been honestly face. The
pernicious doctrine that everything comes out from God blasts itself against this solid
rock. Because this brief passage has been more or less ignored, Scripture has been set
against Scripture, with very baneful results. Passages have been made to state far more
than they mean, while these verses in James have been shunned.
*
*
*
*
*
*
*
Here is a question I would like to ask you. If everything is according to God's will,
why should it be necessary for us to test what that will is? Paul tells us in Rom. 12:2 not
to con-figure to this eon, but to transform by the renewing of the mind, so that we may
test (dokimazein) what is the will of God--that which is good, and well-able-to-please
(euareston) and mature. The obvious implication is that there are some things which are
not God's will, some things which He does not want. Why does not Paul state here that
God wants or wills also that which is evil and displeasing and immature? Here the R.V.
margin reads, `the will of God, even the thing which is good and acceptable and perfect'.
Young's rendering is, `what is the will of God--the good, and acceptable and perfect'.
The following versions read similarly, Weymouth, 20th Century, Dewes, Moffatt,
Goodspeed, Alford, Bloomfield, Cunnington, Challis, Godwin and Lutterworth.
*
*
*
*
*
*
*
Various friends of mine have sought to pass judgment upon me for not believing those
verses which appear to state that `all things are out of God'. I have been told that `God's
word says so'. As though this was final. Some have echoed the charge that not to accept
these statements as they wish them understood, is apostasy."
Note the words already quoted in this extract:
"No one hitherto, it would appear, has had the temerity to suggest that the real
meaning is merely what God wants. We have been trained to regard God's will as a fiat,
fixed and firm and final; something inevitable and inflexible, ineludible and ineluctable."
It is this attitude of mind that we seek to avoid. Let no one think that by thus
surrendering the Calvinistic interpretation of the will of God, that he lets chaos loose in
God's universe. Let us remember that just as Paul can say:
"The FOOLISHNESS of God is wiser than men; and the WEAKNESS of God is
stronger than men" (I Cor. 1: 25).
so we continue "the mere WISH of God is stronger than men", and His great redeeming
purpose will be carried to its glorious goal, without introducing such a conception of the
will of God as to make Him, of necessity the author of sin, as such a conception must
lead to if carried to its logical conclusion. On the other hand the fact that we have such
words as "purpose", "predestination" and "election" will effectively safeguard us from