What is the relationship between - Sovereignty and Free Will?

Yahu-Bihdi, governor of Hamath, being flayed alive by the Assyrians. HISTORY OF EGYPT, CHALDEA, SYRIA, BABYLONIA, AND ASSYRIA by G. MASPERO, Volume VII., Part C. LONDON: THE GROLIER SOCIETY PUBLISHERS (Photo credit: Wikipedia)

The relationship between God’s sovereignty and human responsibility is not instantly obvious, and at first glance it seems paradoxical. But Scripture offers us considerable insight into how these twin truths harmonize within the plan of redemption.

The first step in understanding the compatibility between God’s sovereignty and human will is to recognize that they are not mutually exclusive, and Scripture makes this absolutely clear. In God’s design, human responsibility is clearly not eliminated by God’s sovereign control over His creation. That’s true even though evil was included in His grand design for the universe even before the beginning of time, and He uses His creatures’ sin for purposes that are always (and only) good. Indeed, in His infinite wisdom, He is able to use all things for good (Rom. 8:28).

Consider the Lord’s opening statement in Isaiah 10:5: “Woe to Assyria, the rod of My anger.” At first glance, this makes no sense. If Assyria is functioning as an instrument of God’s judgment, why is He pronouncing condemnation on the Assyrians? “Woe” is an onomatopoeic word (meaning the word sounds like what it means; in this case, a cry of agony) that warns of calamity or massive judgment to come. But how can a people come under divine denunciation and judgment while at the same time functioning as a rod of God’s anger? The rest of the verse says, “the staff in whose hand is My indignation.” Assyria, this pagan, godless, idolatrous nation, is the instrument of divine judgment against God’s own rebellious people.

In fact, the next verse says, “I send it against a godless nation [Judah, the southern part of the kingdom] and commission it against the people of My fury” (v. 6). The Jews are thus designated as the people of God’s fury. God holds Israel fully responsible for their disbelief; fully responsible for their idolatry; fully responsible for their rebellion and their rejection of Him, His Word, and His worship. So He commissions the Assyrians to come against them. Notice verse 6: “To capture booty, and to seize plunder, and to trample them down like mud in the streets.” That’s strong, decisive language.

Now here you have a divine decree in action. God grabs Assyria by the nape of its national neck and assigns it to be the instrument of His fury against the godless people of Judah who have rejected and rebelled against Him. And then He says in verse 7, “Yet it [Assyria] does not so intend, nor does it plan so in its heart.” Assyria is the instrument of God’s judgment—and the Assyrians themselves are clueless about it. It was never Assyria’s purpose, motive, or intention to serve God. 

They had no interest in the God of Scripture—they didn’t even believe in Him. Rather, Assyria planned in its own heart to cut off many nations. This was just another opportunity for the Assyrian power to knock off another neighboring nation, as they’d already done to Calno, Carchemish, Hamath, Arpad, Samaria, and Damascus (v. 9). Verses 10 and 11 depict Assyria’s confidence in its ability to conquer Judah: “As my hand has reached to the kingdom of the idols, whose graven images were greater than those of Jerusalem and Samaria, shall I not do to Jerusalem and her images just as I have done to Samaria and her idols?” All Assyria knows is that it has destroyed other nations who, in its judgment, had greater protection and greater gods than the God of the Bible. 

The Assyrians simply intended to do to Judah what they had done to the rest of the nations. They thought they were acting in complete independence. They had no idea that God was using them as agents to deliver His judgment.

But does being instruments of divine wrath somehow exonerate them from responsibility for the evil inherent in their military policies? 

If this irresistible divine decree brings them to Israel, what culpability do they have for their actions? And yet Scripture is clear that they will be held accountable. Verse 12 says that when God has finished using Assyria as an instrument of His fury, “So it will be that when the Lord has completed all His work on Mount Zion and on Jerusalem, He will say, ‘I will punish the fruit of the arrogant heart of the king of Assyria and the pomp of his haughtiness.’” The Lord has already decreed that once He is done using Assyria, He will punish it for its sins. 

The very act that the Assyrians carried out under divine decree was an act of evil—so evil that God will turn on them and bring destruction on them. In God’s eyes, they bear full culpability for every part of their evil slaughter and destruction, even though they are fulfilling His divine decree.

Not only did God pronounce judgment on Assyria for its wicked deeds but also for the motives behind the deeds. “I will punish the fruit of the arrogant heart of the king of Assyria and the pomp of his haughtiness. For he has said, ‘By the power of my hand and by my wisdom I did this’” (vv. 12–13). 

God will punish the Assyrians for their motives and for their failure to recognize His glory by taking credit for what they had done. They thought they had done it by the power of their hands and the wisdom of their own design. Isaiah records the king of Assyria’s arrogant boasts:

By the power of my hand and by my wisdom I did this,
For I have understanding;
And I removed the boundaries of the peoples
And plundered their treasures,
And like a mighty man I brought down their inhabitants,
And my hand reached to the riches of the peoples like
a nest,
And as one gathers abandoned eggs, I gathered all the earth;
And there was not one that flapped its wing or opened its beak or chirped. (vv. 13–14)

That rebellious pride is what invites divine wrath. The Assyrians’ motives and arrogance put them in the path of God’s judgment. Isaiah vividly depicts the ignorance and foolishness of their haughty attitude.

Is the axe to boast itself over the one who chops with it?
Is the saw to exalt itself over the one who wields it?
That would be like a club wielding those who lift it,
Or like a rod lifting him who is not wood. (v. 15)

God is the One who wielded Assyria like an ax to chop down Judah and Jerusalem, and yet He righteously holds the ax responsible (vv. 15–18).

Here’s the point: although God controls by divine decree and sovereign power everything that goes on in the world according to His own purposes, that does not remove one iota of culpability from those who do evil. Evildoers do evil not because they are forced to, but by their own evil intent. So God will judge them for both the act and the motive, as well as for their failure to give Him glory and to worship Him.

And Isaiah never makes an attempt to resolve or explain away what many would regard as a judicial paradox. Scripture gives no indication that God’s wrath against Assyria was anything but just, reasonable, and appropriate. The Bible is simply not concerned with reconciling divine judgment with any human assumptions about justice or fairness. Scripture simply explains what God did, and we are to understand that it was just and fair because He did it.

We see the same tension between divine sovereignty and human responsibility in bold relief in Acts 2. During Peter’s sermon on the day of Pentecost, he said, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (vv. 22–23).

Christ died under God’s authority, in His timing, and according to His plan. And yet Israel was guilty—both for their collective hand in His death and for their failure to believe in Him as Messiah.

But the guilt of Christ’s murder was not isolated to Israel alone. In Acts 4:27, there’s another indictment: “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.” The point is clear: Christ’s death was a corporate act of sinful humanity aligned together against God. All are guilty.

But the prayer of verse 27 continues in verse 28, saying that all these guilty souls conspired together “to do whatever Your hand and Your purpose predestined to occur.” Isaiah 53:10 agrees, identifying the Lord as the One responsible for the Son’s death: “The Lord was pleased to crush Him, putting Him to grief.” That by no means exonerates the ones who carried out Christ’s execution. The perpetrators’ intentions were entirely rebellious and murderous, and for them, it was an act of pure evil.

Bearing that in mind, Christ’s death is, therefore, the greatest fulfillment of the truth embodied in Joseph’s insightful words to his brothers in Genesis 50:20: “As for you, you meant it for evil against me, but God meant it for good.” The fulfillment of God’s redemptive plan in the death of Christ in no way mitigates the guilt of His murderers. While the Lord ordained and orchestrated every event to bring about His desired ends, the wicked human hands that accomplished the work are no less guilty for the sinful role they played.

We see those seemingly contrasting truths of divine sovereignty and human responsibility repeatedly, in every part of God’s Word. But Scripture never attempts to ease the apparent tension. There’s no inspired explanation that spells out their complex relationship. Therefore, we need to be careful in attempting to conform God’s divine decrees to our own feeble sense of fairness. We need to remember that it’s not our job to hold God to whatever standards our meager minds might suggest. He Himself is the standard of true righteousness, and He never acts in a way that would contradict His righteousness or justice. Author John McArthur