If God chooses everything then rape,murder,adultery,worship of other gods is all part of God's will. You would have to rejoice every time someone was raped. Also if we do not have free will then we are not made in God's image.Yup the Bible teaches paradox in many places. From a human rationalist perspective it can be either only total antimonianist predestination where life has no rules or meaning or where God gives all grace to come to himself freely.
So the only options are divine paradox, antimonianist meaninglessness,or graced enabled free will.
This is a wonderful example of the either or fallacy.
I posted this before:
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. Isa. 45.7
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3.6
As Don Fortner noted in a sermon not so long ago, God still did it.
No matter what you do with the word evil, translate
rah it to "wicked," "bad," "hurt," "harm," "ill," "sorrow," "mischief," "displeased," "adversity," "affliction," "trouble," "calamity," "grievous," "misery," and "trouble."
God still did it. The wickedness, the bad, the hurt, the harm, the ill, the sorrow, the mischief, the displeased, the affliction, the trouble, etc. God did it. God does all things.
God: Author of Sin? | Feileadh Mor
Jerome Zanchius:
God, as the primary and efficient cause of all things, is not only the Author of those actions done by His elect as actions, but also as they are good actions, whereas, on the other hand, though He may be said to be the Author of all the actions done by the wicked, yet He is not the Author of them in a moral and compound sense as they are sinful; but physically, simply and sensu diviso as they are mere actions, abstractedly from all consideration of the goodness or badness of them.
Although there is no action whatever which is not in some sense either good or bad, yet we can easily conceive of an action, purely as such, without adverting to the quality of it, so that the distinction between an action itself and its denomination of good or evil is very obvious and natural.
In and by the elect, therefore, God not only produces works and actions through His almighty power, but likewise, through the salutary influences of His Spirit, first makes their persons good, and then their actions so too; but, in and by the reprobate, He produces actions by His power alone, which actions, as neither issuing from faith nor being wrought with a view to the Divine glory, nor done in the manner prescribed by the Divine Word, are, on these accounts, properly denominated evil. Hence we see that God does not, immediately and per se, infuse iniquity into the wicked; but, as Luther expresses it, powerfully excites them to action, and withholds those gracious influences of His Spirit, without which every action is necessarily evil. That God either directly or remotely excites bad men as well as good ones to action cannot be denied by any but Atheists, or by those who carry their notions of free-will and human independency so high as to exclude the Deity from all actual operation in and among His creatures, which is little short of Atheism. Every work performed, whether good or evil, is done in strength and by the power derived immediately from God Himself, in whom all men live, move, and have their being (Acts 17.28). As, at first, without Him was not anything made which was made, so, now, without Him is not anything done which is done. We have no power or faculty, whether corporal or intellectual, but what we received from God, subsists by Him, and is exercised in subserviency to His will and appointment. It is He who created, preserves, actuates and directs all things. But it by no means follows, from these premises, that God is therefore the cause of sin, for sin is nothing but auomia, illegality, want of conformity to the Divine law (1 John 3.4), a mere privation of rectitude; consequently, being itself a thing purely negative, it can have no positive or efficient cause, but only a negative and deficient one
[end quote]
Before Zanchius brought us to this point, showing that God acting directly or remotely is not the Author of them in a moral and compound sense, he teaches in Position 2;
That God often lets the wicked go on to more ungodliness, which He does (a) negatively by withholding that grace which alone can restrain them from evil; (b) remotely, by the providential concourse and mediation of second causes, which second causes, meeting and acting in concert with the corruption of the reprobates unregenerate nature, produce sinful effects; (c) judicially, or in a way of judgment. The Kings heart is in the hand of the Lord, as the rivers of waters; He turneth it whithersoever He will (Prov. 21.1); and if the Kings heart, why not the hearts of all men? Out of the mouth of the Most High proceedeth not evil and good? (Lam. 3.38). Hence we find that the Lord bid Shimei curse David (2 Sam. 16.10); that He moved David himself to number the people (compare 1 Chron. 21.1 with 2 Sam. 24.1); stirred up Josephs brethren to sell him into Egypt (Genesis 50.20); positively and immediately hardened the heart of Pharaoh (Exod. 4.21); delivered up Davids wives to be defiled by Absalom (2 Sam. 12.11; 16.22); sent a lying spirit to deceive Ahab (1 Kings 22.20-23), and mingled a perverse spirit in the midst of Egypt, that is, made that nation perverse, obdurate and stiff-necked (Isa. 19.14). To cite other instances would be almost endless, and after these, quite unnecessary, all being summed up in that express passage, I make peace and create evil; I the Lord do all these things (Isa. 45.7). See farther, 1 Sam. 16.14; Psalm 105.25; Jer. 13.12,13; Acts 2.23, & 4.28; Rom. 11.8; 2 Thess. 2.11, every one of which implies more than a bare permission of sin. Bucer asserts this, not only in the place referred to below, but continually throughout his works, particularly on Matt. 6. § 2, where this is the sense of his comments on that petition, Lead us not into temptation: It is abundantly evident, from most express testimonies of Scripture, that God, occasionally in the course of His providence, puts both elect and reprobate persons into circumstances of temptation, by which temptation are meant not only those trials that are of an outward, afflictive nature, but those also that are inward and spiritual, even such as shall cause the persons so tempted actually to turn aside from the path of duty, to commit sin, and involve both themselves and others in evil. Hence we find the elect complaining, O Lord, why hast Thou made us to err from Thy ways, and hardened our hearts from Thy fear? (Isaiah 63.17). But there is also a kind of temptation, which is peculiar to the non-elect, whereby God, in a way of just judgment, makes them totally blind and obdurate, inasmuch as they are vessels of wrath fitted to destruction. (See also his exposition of Rom. 9.)[end quote]
"But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." 1 Samuel 16:14-23
Now consider Gen. 50: "But as for you,
ye thought evil against me;
but God meant it unto good, to bring to pass, as it is this day, to save much people alive."
Here we have one sinful event: The selling of Joseph into slavery and lying to their father about it. Man is sinful. God is righteous...'ye meant...God meant.'
A portion from the quote by Zanchius,
"God, as the primary and efficient cause of all things, is not only the Author of those actions done by His elect as actions, but also as they are good actions, whereas, on the other hand, though He may be said to be the Author of all the actions done by the wicked, yet
He is not the Author of them in a moral and compound sense as they are sinful; but physically, simply and sensu diviso as they are mere actions, abstractedly from all consideration of the goodness or badness of them."
Sin found in the decree of God, not by permission but *efficaciously so. It was decreed and willed as a good deed for "he willed it not as sin, but as a mean of glorifying his grace and mercy, justice and holiness: and that this was not a bare and inefficacious permission, but attended with influence." (see Baptist John Gill's Complete Body of Doctrinal and Practical Divinity)
jm