Tuesday, August 31, 2021

John Piper on God Being Responsible for All Events, Including Disasters and the Deaths of Thousands

Many Reformed apologists try to argue that God is not the author of sin as he decreed the end, but he is not responsible for evil actions as means/instruments bring them about. However, what they omit is that, in such a theology, God also foreordained/predestined the instrumental means by which all actions, sins included, by which they would come to pass.

 

John Piper “bites the bullet” on this issue in his 2020 book, Providence where he imputes the responsibility of all things to God and does not pull the "God uses means, so he is exempt from blame" dodge. Take the example of the flood:

 

All That Breathes Taken in the Flood

 

Next, let us remember and be appalled at the flood that God sent to bring death to the world of mankind. This too was a judgment because of the sinfulness of humanity.

 

The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the LORD regretted that he had made man on the earth, and it grieved him to his heart. So the LORD said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them.” (Gen. 6:5-7)

 

The point I am making there does not depend on the flood being global or local, through it seems to be that the Scriptures treat the flood as global (Gen. 6:13, 17; 8:21; Heb. 11:7; 2 Pet. 2:5). The point here is simply that God took the life of thousands, perhaps millions, of people—men, women, and children:

 

I will blot out man whom I have created. (Gen. 6:7)

 

I have determined to make an end of all flesh. (Gen. 6:13)

 

I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. (Gen. 6:17)

 

Everything on the dry land in whose nostrils was the breath of life died. He blotted out every living thing that as on the face of the ground, man and animals. . . . They were blotted out from the earth. Only Noah was left, and those who were with him in the ark. (Ge. 7:22-23)

 

This was a judgment on the human race (or at least a huge portion of it). It was so fierce and through that it defies imagination. Even the greatest hurricanes and tsunamis we have witnessed are small by comparison. Few events in the history of the world show more clearly God’s rights over life and death. To underline the horror of it. God promises never to do it like this again:

 

I will never curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done. (Gen. 8:21)

 

But even in the pledge never to repeat the flood, God takes direct accountability for its execution: “Neither will I ever again strike down every living creature as I have done.” God himself, he says, struck down “every living creature.” This is not a mere matter of nature, nor is it an impersonal outworking of moral laws. It is God’s judgment. From one person (the Judge) to other persons (every human). God struck down every living creature, except for the eight he saved by grace (1 Pet. 3:20). (John Piper, Providence [Wheaton, Ill.: Crossway, 2020], 361-63)

 

Also consider the following examples:

 

The Exodus and the Death of the Firstborn:

 

So it came. “At midnight the LORD struck down all the firstborn in the land of Egypt” (12:29). This was remembered through all the history of Israel as the night when “the LORD makes a distinction between Egypt and Israel” (Ex. 11:7). The lessons were stunning. The point of the blood of a lamb was presumably to show that there was sin in these blood-covered houses as there was in all the Egyptian houses. But the sin of these houses is covered by the sacrifice of a lamb. This means that the passing over of the sentence of death was not because Israel deserved better treatment than the Egyptians, but because of God’s free grace . . . Israel sang in its poetry about this judgment on Egypt:

 

He struck down all the firstborn in their land,
the firstfruits of all their strength. (Ps. 105:36)

 

Whatever the LORD pleases, he does,
in heaven and on earth,
in the seas and all the deeps. . . .
He it was who struck down the firstborn of Egypt,
both of man and of beast. (Ps. 135:6, 8)

 

The point I am king here is that the LORD “struck down the firstborn.” Their death was not some natural outworking of the folly of sin (like smoking causing lung cancer or selfishness causing loneliness). It was God’s judgment And he was not only the Judge but also the executioner. “He struck down all the firstborn.” . . . God is free to perform graphic, symbolic judgments like this because the life of the firstborn belongs to him. He owns all life. The infants are not their own. They are God’s. He brought them into being (Isa. 42:5; Acts 17:25). He holds them freely in being (Col. 1:17; Heb. 1:3). They have no independent or autonomous existence. When God takes them, he does not steal or murder. He takes back what is his own (Luke 12:20). And if there is any suffering that God thinks should be set right with joy, it will be rectified in the resurrection (Matt. 19:29; Luke 6:20-21; 14:14; 16:25). (Ibid., 364, 365)

 

The Death of 185,000 Assyrians (2 Kgs 19;32, 34-35):

 

Later in Israel’s history, we are confronted with God’s taking life in defense of his people and in the punishing of his people. For example, when Jerusalem was besieged, God struck a blow of staggering proportions. He struck down 185,000 Assyrian soldiers—not in battle but while they slept:

 

“Thus says the LORD concerning the king of Assyria: . . . I will defend this city to save it, for my own sake and for the sake of my servant David.” And that night the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies. (2 Kings 19;32, 34-35)

 

I saw this was staggering not only because the number was huge and the directness of the Lord’s dealings were dramatic, but also because we may surmise that in this one night God created perhaps one hundred thousand widows in Assyrian and hundreds and thousands of fatherless children. These were not just numbers. They were real people with real families. This calls for great trust in the wisdom and justice and goodness of God. The same sovereignty that can kill 185,000 soldiers in one night can work a million circumstances of widows and fatherless children for their eternal good if they look away from the false gods of Assyria and form themselves to the God of Israel and call on him for mercy.

 

If we think that killing fathers and husbands is not the most effective way of winning the hearts of Assyrian wives and mothers, we should be very careful not to presume to know what justice and mercy call for in countless cases of which we are almost totally ignorant. God has sent the world more mercy than anyone knows (Acts 14:17; Rom. 2:4), and his severe summonses to repentance, like those described in Revelation 9:20 and 16:9, are not foolish. Recall that Rahab was saved by hearing about the destruction of Egypt (Josh. 2:8-10; Heb. 11:31; James 2:25[.]) (Ibid. 367-68)

 

Further Reading

 

An Examination and Critique of the Theological Presuppositions Underlying Reformed Theology