What is God's permissive will?

Whatever God would have to be—whatever is His good pleasure—is His will. We find this abundantly expressed in the inspired writings. “Thy good pleasure” (Ps. 40:8, N.Tr.) is cited by the Spirit as “Thy will” in Hebrews 10:7. More often than otherwise will is spoken of in ordinary parlance as something which wills—something in a person similar to his spirit or soul which is called a will—but Scripture speaks of it more as that which the person himself would have come to pass; and when we have the definite expression, “This is the will of God,” are immediately told what He Himself would have. Two verses may suffice to show this fact: (1) “This is the will of God even your sanctification” (1 Thess. 4:3); (2) “This is the will of Him that sent Me, that everyone which seeth the Son, and believes on Him, may have everlasting life” (John 6:40). When this is grasped we shall better understand the Scriptures which speak of God’s will in different ways, in different times, and in different relations, for no one thing can be said to be the will of God to the exclusion of all others, whatever may be said as to the mystery of that will.

Sometimes the will of God is presented to us in Scripture as that which He desires His people to do, and at other times it is that which God has determined to do, and which will be assuredly carried out in spite of all the opposition of the enemy and the failure of His people. It is a blessed privilege for His people to have the knowledge of the will of God, so as to act in the light of it, and to be in this world for God’s pleasure as seeking to do that which He desires us to do, and to be what He wills. The will of man is diametrically opposed to the will of God, and although God in His infinite wisdom allows man to carry out his will at the present time, the day is surely coming when God’s will will be done on earth, even as it is done in heaven.

There are two distinct ways in which God’s counsel is presented to us in Scripture. First, there is God’s mind for us, given for our help and blessing, which it is possible for man to accept or reject. Secondly, there is that which God has determined to do, with which no one can interfere, and which God will assuredly bring to pass. It is very blessed for us indeed that God condescends to give us His counsel, to show us the way of blessing, and it is a very solemn matter for those who refuse to listen to what is counselled of God. Besides, it is a very great privilege that God has been pleased to make known His determinate counsel to men, taking us into the secrets of His heart and mind, so that we can take our way through this world in the sure knowledge that all that God has counselled to do He will surely perform.

God does not bring evil into existence, but there are times in the history of the world when, in His wisdom and the carrying out and furtherance of His own plans, He withdraws His restraining hand, and allows evil to rear its head, so that it may be destroyed, and brought to nought. For instance God said to Pharaoh long ago,

Apart, too, from all this, God is Creator; and if He permits in His wise purpose, a creature to work its own will, still He is Creator, and He made the creature, and permits it. No one in any sense is above Him, nothing can be carried on against Him. He allows evil to exhaust itself, and then His goodness ― nay, Himself, is manifested in overruling and counteracting it. Back

Thus far we must needs go, then, with the Arminians, and the truth of predestination does not conflict with this in any way. We have here simply to inquire what is, and we can affirm that Omniscient Goodness willed it so to be, from eternity so willed it; did not of course desire or work the evil, but ordained to suffer it, and in this sense that it should be. The mystery of evil being thus suffered we accept, — do not explain, or suppose it possible to be explained. As a fact, we know it is, and know too that God is, and that He is against the evil. Scripture is of course in no wise responsible for it, while it gives us, not an explanation, but such a revelation of God Himself, and in view of it, that we can have perfect faith in Him, and leave it unexplained. The cross has glorified Him in every attribute more wonderfully as to sin than this could raise suspicion; while it demonstrates that not mere power could deal with evil, the victory must be that of goodness, and in suffering.

Thus far we must needs go, then, with the Arminians, and the truth of predestination does not conflict with this in any way. We have here simply to inquire what is, and we can affirm that Omniscient Goodness willed it so to be,- from eternity so willed it; did not of course desire or work the evil, but ordained to suffer it, and in this sense that it should be. The mystery of evil being thus suffered we accept,- do not explain, or suppose it possible to be explained. As a fact, we know it is, and know too that God is, and that He is against the evil. Scripture is of course in no wise responsible for it, while it gives us, not an explanation, but such a revelation of God Himself, and in view of it, that we can have perfect faith in Him, and leave it unexplained. The cross has glorified Him in every attribute more wonderfully as to sin than this could raise suspicion; while it demonstrates that not mere power could deal with evil, the victory must be that of goodness, and in suffering.

There is only one answer to be given. God is not the author of evil, but He has allowed sin for His own glory. He did not create creatures who were incapable of choosing between good and evil, else He would have created mere machines—infinitely more wonderful than motor cars and aeroplanes, but yet on the same level.

If we take the whole universe there is not a single thing, however small, left to chance. Nothing can happen without God's commission or permission. He either permits it, or it is according to His will. God permitted man to fall. If you could take all the mystery out of the Bible you might have proof that it was not of divine origin. The wisest amongst us would own that he has but touched the fathomless depths of the word of God.

In His providential dealings with us He either orders or allows all that comes into our lives. He has the almighty power to prevent anything from happening, so if it happens, He has allowed it. Therefore, complaining is the same as saying that we know what is best for us better than God does, or else that God does not care enough to give us what is best. One is pure pride, the other is distrust of His motives.