When I was listening to Phil Johnson’s sermon “Marching Orders” earlier, I found myself convicted of something.

I have to confess - the recent controversy swirling around Dr. White and Dr. Caner has caught me up in something I must repent of. It’s something very simple, but not often thought of by those who engage in contention for the faith.

For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus [and] with [it] eternal glory. It is a trustworthy statement: For if we died with Him, we will also live with Him; If we endure, we will also reign with Him; If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself. Remind [them] of these things, and solemnly charge [them] in the presence of God not to wrangle about words, which is useless [and leads] to the ruin of the hearers. Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. But avoid worldly [and] empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, [men] who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some. Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.” Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor. Therefore, if anyone cleanses himself from these [things], he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. Now flee from youthful lusts and pursue righteousness, faith, love [and] peace, with those who call on the Lord from a pure heart. But refuse foolish and ignorant speculations, knowing that they produce quarrels. The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses [and escape] from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:10-26, NASB)

So, to explain my repentance, I figure this is a good time to explain why I should, as it will perhaps be helpful to others. First, let’s address the overview of the chapter. Paul is encouraging and instructing his son in the faith, Timothy, in the office of elder/overseer. In this chapter, he gives practical instruction concerning what an elder must do. Now, for full disclosure purposes, I am not an elder. However, I am a teacher, and as such, am held to a higher standard.

In verse 10, Paul gives his own philosophy of ministry - also explicated in Philippians 2 - of service and suffering for the sake of the elect. He endures, because he will reign with Christ - to deny Him is to have Christ deny us. Even if we are faithless - He still remains faithful - for He cannot deny Himself! He charges Timothy to remind his flock of these things, and to remind them not to quarrel over trifling matters. This is useless, and leads to the ruin of the hearers. On the contrary - be diligent - be a workman who is not ashamed. Rightly handle the Word of Truth. Avoid worldly, empty chatter - it spreads like gangrene! However, note that Paul is not afraid to name names, as he does elsewhere, of people who stray from the truth. The firm foundation, however, is of God - and stands still. God is who prepares the appropriate vessels for the appropriate work.

Flee from youthful lusts - but pursue righteousness, faith, love, and peace - with those who call on the Lord with a pure heart. Notice here - peace is always with those of God. If you have peace with the world, you’re doing something wrong. But on we go!

Refuse foolish and ignorant speculations - they produce quarrels. The Lord’s bondservant, however, is NOT quarrelsome - not given to quarreling, for the sake of quarreling. But, and this is where we get to where my problem lies:

He must be: kind to all - am I kind to all? No, I’m not - and I repent of that, and ask forgiveness.

able to teach - I pray that I at least fulfill this duty faithfully.

patient when wronged - the ESV renders this as “patiently enduring evil”. Now, what is interesting about this is that I definitely am a violator of this. I am not only impatient with evil, but I rebel at enduring it - for the sake of God, the elect, or anyone else. It means “patient of ills and wrongs, forbearing” - I have been failing miserably at forbearance in this regard. It doesn’t matter what the wrong is - or whether it is directed at another. This ties in with the next consideration.

…with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses [and escape] from the snare of the devil, having been held captive by him to do his will.

I am fond of quoting Bahnsen, and Schaeffer - their “humble boldness” and “truth in love” are dear to my heart. I must confess, however, that I am often ungentle in my correction. I nuke when I should use a scalpel, and I use a club when I should be using a careful razor’s edge to shave away the layers of falsity.

I have kept this name to remind myself to do just that - but I’ve failed in my task, and I ask your forgiveness for this fault. Especially, I ask the forgiveness of Mr. Lumpkins. While I do not minimize the depth of his error in the libel in which he has lately engaged, I’m very sorry for not patiently enduring it, and correcting gently. It doesn’t matter how deep the wound that is made is - or how loyal I strive to be to a friend and a dear brother. I am still called to - and held to - the standard of Scripture in dealing with error - and I haven’t met it. I also ask the forgiveness of anyone else whom I’ve lately been ungentle with - or have talked about impatiently out of their hearing. It is not the standard to which I’ve been called.

It’s something I need to work on, and once again, I repent of it.

Week 10, here is a video playlist:

Week 11, you can find the audio here.
Week 12, we used Dr. White’s first debate with Dan Barker, which is under copyright. You may purchase it here. Preview below:

Week 13 can be found here.
Week 14 can be found here.

If the Lord intended that he should, and [he] by his death did, procure pardon of sin and reconciliation with God for all and every one, to be actually enjoyed upon condition that they do believe, then ought this good-will and intention of God, with this purchase in their behalf by Jesus Christ, to be made known to them by the word, that they might believe; “for faith cometh by hearing, and hearing by the word of God,” Rom. x. 17: for if these things be not made known and revealed to all and every one that is concerned in them, namely, to whom the Lord intends, and for whom he hath procured so great a good, then one of these things will follow; — either, first, That they may be saved without faith in, and the knowledge of, Christ (which they cannot have unless he be revealed to them), which is false, and proved so; or else, secondly, That this good-will of God, and this purchase made by Jesus Christ, is plainly in vain, and frustrate in respect of them, yea, a plain mocking of them, that will neither do them any good to help them out of misery, nor serve the justice of God to leave them inexcusable, for what blame can redound to them for not embracing and well using a benefit which they never heard of in their lives? Doth it become the wisdom of God to send Christ to die for men that they might be saved, and never cause these men to hear of any such thing; and yet to purpose and declare that unless they do hear of it and believe it, they shall never be saved? What wise man would pay a ransom for the delivery of those captives which he is sure shall never come to the knowledge of any such payment made, and so never be the better for it? Is it answerable to the goodness of God, to deal thus with his poor creatures? to hold out towards them all in pretence the most intense love imaginable, beyond all compare and illustration, — as his love in sending his Son is set forth to be, — and yet never let them know of any such thing, but in the end to damn them for not believing it? Is it answerable to the love and kindness of Christ to us, to assign unto him at his death 239such a resolution as this:— “I will now, by the oblation of myself, obtain for all and every one peace and reconciliation with God, redemption and everlasting salvation, eternal glory in the high heavens, even for all those poor, miserable, wretched worms, condemned caitiffs, that every hour ought to expect the sentence of condemnation; and all these shall truly and really be communicated to them if they will believe. But yet, withal, I will so order things that innumerable souls shall never hear one word of all this that I have done for them, never be persuaded to believe, nor have the object of faith that is to be believed proposed to them, whereby they might indeed possibly partake of these things?” Was this the mind and will, this the design and purpose, of our merciful high priest? God forbid. It is all one as if a prince should say and proclaim, that whereas there be a number of captives held in sore bondage in such a place, and he hath a full treasure, he is resolved to redeem them every one, so that every one of them shall come out of prison that will thank him for his good-will, and in the meantime never take care to let these poor captives know his mind and pleasure; and yet be fully assured that unless he effect it himself it will never be done. Would not this be conceived a vain and ostentatious flourish, without any good intent indeed towards the poor captives? Or as if a physician should say that he hath a medicine that will cure all diseases, and he intends to cure the diseases of all, but lets but very few know his mind, or any thing of his medicine; and yet is assured that without his relation and particular information it will be known to very few. And shall he be supposed to desire, intend, or aim at the recovery of all?

The Death of Death in the Death of Christ - Book III, Chapter 1 - John Owen

It is sad to find so many professing Christians who appear to regard the wrath of God as something for which they need to make an apology, or at least they wish there were no such thing. While some would not go so far as to openly admit that they consider it a blemish on the Divine character, yet they are far from regarding it with delight, they like not to think about it, and they rarely hear it mentioned without a secret resentment rising up in their hearts against it. Even with those who are more sober in their judgment, not a few seem to imagine that there is a severity about the Divine wrath which is too terrifying to form a theme for profitable contemplation. Others harbor the delusion that God’s wrath is not consistent with His goodness, and so seek to banish it from their thoughts.

Yes, many there are who turn away from a vision of God’s wrath as though they were called to look upon some blotch in the Divine character, or some blot upon the Divine government. But what saith the Scriptures? As we turn to them we find that God has made no attempt to conceal the fact of His wrath. He is not ashamed to make it known that vengeance and fury belong unto Him. His own challenge is, “See now that I, even I, am He, and there is no god with Me: I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of My hand. For I lift up My hand to heaven, and say, I live forever, If I whet My glittering sword, and Mine hand take hold on judgment; I will render vengeance to Mine enemies, and will reward them that hate Me” (Deut. 32:39-41). A study of the concordance will show that there are more references in Scripture to the anger, fury, and wrath of God, than there are to His love and tenderness. Because God is holy, He hates all sin; And because He hates all sin, His anger burns against the sinner: Psalm 7:11.

Now the wrath of God is as much a Divine perfection as is His faithfulness, power, or mercy. It must be so, for there is no blemish whatever, not the slightest defect in the character of God; yet there would be if “wrath” were absent from Him! Indifference to sin is a moral blemish, and he who hates it not is a moral leper. How could He who is the Sum of all excellency look with equal satisfaction upon virtue and vice, wisdom and folly? How could He who is infinitely holy disregard sin and refuse to manifest His “severity” (Rom. 9:12) toward it? How could He who delights only in that which is pure and lovely, loathe and hate not that which is impure and vile? The very nature of God makes Hell as real a necessity, as imperatively and eternally requisite as Heaven is. Not only is there no imperfection in God, but there is no perfection in Him that is less perfect than another.

The wrath of God is His eternal detestation of all unrighteousness. It is the displeasure and indignation of Divine equity against evil. It is the holiness of God stirred into activity against sin. It is the moving cause of that just sentence which He passes upon evil-doers. God is angry against sin because it is a rebelling against His authority, a wrong done to His inviolable sovereignty. Insurrectionists against God’s government shall be made to know that God is the Lord. They shall be made to feel how great that Majesty is which they despise, and how dreadful is that threatened wrath which they so little regarded. Not that God’s anger is a malignant and malicious retaliation, inflicting injury for the sake of it, or in return for injury received. No; while God will vindicate His dominion as the Governor of the universe, He will not be vindictive.

That Divine wrath is one of the perfections of God is not only evident from the considerations presented above, but is also clearly established by the express declarations of His own Word. “For the wrath of God is revealed from heaven” (Rom. 1:18).

Again; that the wrath of God is a Divine perfection is plainly demonstrated by what we read of in Psalm 95:11, “Unto whom I sware in My wrath.” There are two occasions of God “swearing”: in making promises (Gen. 22:16), and in denouncing threatening (Deut. 1:34). In the former, He swares in mercy to His children; in the latter, He swares to terrify the wicked. An oath is for solemn confirmation: Hebrews 6:16. In Genesis 22:16 God said, “By Myself have I sworn.” In Psalm 89:35 He declares, “Once have I sworn by My holiness.” While in Psalm 95:11 He affirmed, “I swear in My wrath.” Thus the great Jehovah Himself appeals to His “wrath” as a perfection equal to His “holiness”: He swares by the one as much as by the other! Again; as in Christ “dwelleth all the fulness of the Godhead bodily” (Col. 2:9), and as all the Divine perfections are illustriously displayed by Him (John 1:18), therefore do we read of “the wrath of the Lamb” (Rev. 6:16).

The wrath of God is a perfection of the Divine character upon which we need to frequently meditate. First, that our hearts may be duly impressed by God’s detestation of sin. We are ever prone to regard sin lightly, to gloss over its hideousness, to make excuses for it. But the more we study and ponder God’s abhorrence of sin and His frightful vengeance upon it, the more likely are we to realize its heinousness. Second, to beget a true fear in our souls for God: “Let us have grace whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire” (Heb. 12:28,29). We cannot serve Him “acceptably” unless there is due “reverence” for His awful Majesty and “godly fear” of His righteous anger, and these are best promoted by frequently calling to mind that “our God is a consuming fire.” Third, to draw out our souls in fervent praise for having delivered us from “the wrath to come” (1 Thess. 1:10).

~ A.W. Pink - The Attributes of God - 16 - The Wrath of God.

My comment: “God is not “driven by” wrath – wrath is an attribute of God’s nature.”

CMP: No, wrath is a response of another attribute, namely righteousness. But that is not really the point of this post.

Jugulum: I actually agree w/him on “wrath”. Wrath isn’t an attr. because God’s wouldn’t be wrathful if he hadn’t created. God was/is/will-be eternally holy/righteous, which includes the trait, “I will be wrathful toward sin”. You might call that a “attr. of wrath”, but I think that was the distinction CMP was making. Similarly, God wasn’t eternally merciful, apart from a sinful creation. Mercy & wrath are expressions of his eternal attributes.

Recall this post: Divine Simplicity and Malformed Arguments.

This is another good example of why we must keep ALL of God’s attributes in mind, when formulating our theology - even on the internet. What does this point of view entail? First, that God changed. That He is not immutable. In this view, God began to be wrathful (or merciful). In this view, God’s wrath is not eternal, toward sin, nor is His mercy towards sinners eternal. Did God enter the temporal realm at a certain point in time, and thereby become successive, changeable, and non-eternal? If not, this view does not, and cannot, hold water. Similarly to when we say, as Athanasius said contra the Arians, that “there was never a time when the Son was not” - we must say that there was a never a time God’s wrath was not. God is not temporal, folks. God is not changeable, and God “is not a man, that He should change His mind”.

Hear me - I understand the distinction being made by CMP and Jugulum. However - the consequences of this view are utterly unacceptable. What God does, He eternally purposed to do. God’s righteousness is eternal, yes - but His wrath, since He is Eternal, is necessarily eternal wrath. Jer 10:10 - “But the LORD is the true God; He is the living God and the everlasting King. At His wrath the earth quakes, And the nations cannot endure His indignation.” Or take this - Deu 32:40-41 - “Indeed, I lift up My hand to heaven, And say, as I live forever, If I sharpen My flashing sword, And My hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me.”

As Charnock says, and as I used in my class for our 1st-6th graders recently - “Though God be least in their thoughts, and is made light of in the world, yet the thoughts of God’s eternity, when he comes to judge the world, shall make the slighters of him tremble. That the Judge and punisher lives forever, is the greatest grievance to a soul in misery, and adds an inconceivable weight to it, above what the infiniteness of God’s executive power could do without that duration. His eternity makes the punishment more dreadful than his power; his power makes it sharp, but his eternity renders it perpetual; ever to endure, is the sting at the end of every lash. And how sad is it to think that God lays his eternity as a security for the punishment of obstinate sinners… a reward proportioned to the greatness of their offences, and the glory of an eternal God!”

As to mercy, think on this - “And {He did so} to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,” - Rom 9:23. We’re all Calvinists here, right? Are not God’s decrees eternal? This is an eternal decree of mercy, folks. Not to mention Rom 9:22 - “What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?” Now, I’m aware of CMP’s comments in this vein - but I’m not convinced there is anything different in the “timing” of the preparation, there. God’s decrees are eternal. You do notice, I hope, that it undermines Jugulum’s idea that mercy is also a reaction to man’s actions. As Calvinists, we must be careful not to think that God’s eternal decrees are subject to the actions of men - or consequent to them. If God is Sovereign, He is utterly Sovereign.

I’m not really concerned with commenting on CMP’s main article - TurretinFan already did so, much more ably than I could have. I was concerned with the explanation offered by CMP, and then Jugulum for the wrath of God; and Jugulum’s further extrapolation to mercy. If God is eternal, than His attributes are necessarily eternal. To say otherwise brings about serious exegetical and apologetic issues.

“The design of every false scheme and system of religion is to depict the character of God in such a way that it is agreeable to the tastes of the carnal heart, acceptable to depraved human nature. And that can only be done by a species of misrepresentation: the ignoring of those of His prerogatives and perfections which are objectionable, and the disproportionate emphasizing of those of His attributes which appeal to their selfishness—such as His love, mercy, and long-sufferance. But let the character of God be faithfully presented as it is actually portrayed in the Scriptures—in the Old Testament as well as the New—and nine out of every ten of church-goers will frankly state that they find it impossible to love Him.” The plain fact is, dear reader, that to the present generation the Most High of Holy Writ is “the unknown God.”

—A. W. Pink (1886–1952)

That quote brings Paul’s Areopagus sermon to mind. “What you worship in ignorance, this I proclaim to you.”

“Do you imagine that the Gospel is magnified or God glorified by going to worldlings and telling them that they “may be saved at this moment by simply accepting Christ as their personal Savior” while they are wedded to their idols and their hearts are still in love with sin? If I do so, I tell them a lie, pervert the Gospel, insult Christ, and turn the grace of God into lasciviousness.” —A. W. Pink (1886–1952)

When we examine the “all possible worlds” idea, we find that this conception fails to properly address God’s meticulous, exhaustive sovereignty over all of His creation. It also fails to properly address God’s timelessness in His exercise of exhaustive sovereignty.

It seems to me that this desire to hold to *true* counterfactuals is grounded in an assumption of the *ability* for autonomy. In reality, we find no such grounds in Scripture. “The mind of man plans his way, But the LORD directs his steps.” Or, “The king’s heart is {like} channels of water in the hand of the LORD; He turns it wherever He wishes. “. We have a desire to further our illusory goal of autonomy, and thereby project our finitude on God’s ordination – and from that ordination, on His thoughts concerning it. Yet, “For My thoughts are not your thoughts, Nor are your ways My ways,” declares the LORD. This is not a matter of *degree*, but of *category*. God is not “less finite” in His thoughts and actions, but *infinite*. Thus, God’s thoughts concerning His creation are not *less finite*, but *infinite*. Since they are timeless thoughts, there is no linearity, and there is no “progression” to them. To say that this is so, is to misunderstand the nature of the thoughts possessed by an eternal, immutable, infinite God.

To say that, for instance, it is *possible* that one of our Lord’s bones would be broken, is to overthrow the purposes of God’s sovereign ordination. The very idea of counter-factuals necessitates that they be *counter-possible*. That is the contention I’m trying to convey, despite my inferiority of language.

If: God has decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass.
Then: Nothing that God has NOT decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, CAN come to pass.

In other word, God’s decree fixes, without one possible iota of deviation, that which CAN come to pass. Alternate possibilities are thereby utterly, definitionally, *impossible*.

Take this argument:
God is necessary in all possible worlds. God is necessarily immutable in all possible worlds. God’s decree is immutable in all possible worlds. All possible worlds are identical. Modal collapse results – there is one possible world.

Does that make it plainer, what I’m saying? Unless you want to strip out the *rest* of God’s attributes, “all possible worlds” is incoherent. There are no “counter-factuals” if you really hold to God’s absolute sovereignty. Only those who wish to posit a will in man independent from the ordination of God can seek to preserve this idea.

While we can *conceive* of a world in which counter-factuals are “true” – this does not mean such a world is possible. It only means that we are finite, and think in finite terms. For “…the Glory of Israel will not lie or change His mind; for He is not a man that He should change His mind.” “Declaring the end from the beginning, And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure’; Calling a bird of prey from the east, The man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned [it, surely] I will do it.”

To say it is *possible* that God NOT do as He has eternally decreed – or that it is *possible* that God decreed things otherwise, is to so badly maul the doctrine of God as to leave it an unrecognisably mangled heap! God in his immutable perfection (wanting nothing to complete Him, lacking nothing, without fault) timelessly ordained all that He pleased to bring about.

The wonder and majesty of this conception, I fear, has been badly impugned by this idea of “all possible worlds”. While I am a rather weak vessel to attempt to do so, I feel that it must be answered.

“The carnal mind, when once it has perceived the power of God in the creation, stops there, and, at the farthest, thinks and ponders on nothing else than the wisdom, power, and goodness displayed by the Author of such a work (matters which rise spontaneously, and force themselves on the notice even of the unwilling), or on some general agency on which the power of motion depends, exercised in preserving and governing it. In short, it imagines that all things are sufficiently sustained by the energy divinely infused into them at first. But faith must penetrate deeper. After learning that there is a Creator, it must forthwith infer that he is also a Governor and Preserver, and that, not by producing a kind of general motion in the machine of the globe as well as in each of its parts, but by a special providence sustaining, cherishing, superintending, all the things which he has made, to the very minutest, even to a sparrow.” (Institutes, I,16,1)

I found this very interesting, when I read it last night. I had a suspicion Calvin would have something to say along the lines I’m going. The argument I advanced here hits on something re: The Problem of Evil and similar arguments that have been advanced many times. 1) They don’t address the entirety of who God is. 2) They don’t account for the interrelationship of God’s attributes. 3) They don’t address the interrelated exercise of God’s attributes in His creation.

Just something to think about.

This argument is an attempted formalization of the discussion found in my recent post God is Sovereign over Possibility. It’s intent is to demonstrate that the “all possible worlds” framework that is very commonly used is incompatible with Christian doctrine and the Scriptural revelation of the nature of the Triune God. If you have any possible defeaters, please post them in the comment section. Thanks!

(1) The Triune God of Scripture exists
(2) God’s essential attributes have been revealed in Scripture
(3) God is Simple(a), Sovereign(b), Holy(c), Immutable(d), Eternal(e), Wise(f), Infinite(g), Knowing(h), Powerful(i), Near(j), Loving(k), Merciful(l), Gracious(m), Just(n), Good(o), Spirit(p), Revelatory(q), Glorious(r), Joyful(s), Patient(t), Incomprehensible(u), Jealous(v), Transcendent(w), True(x), Wrathful(y), Self-Existent(z), Self-sufficient(A), Trinitarian(B), Perfect(C).
(4) God’s attributes are not external to Him (per 3A), but essential to His nature (per 3z).
(5) No one attribute can be considered separately from the other attributes, as all of God’s attributes are interrelated, (per 3a)
(6) God’s thoughts and actions are revealed as in accordance with His essence, or nature.

(6a) God’s thoughts are therefore revealed as sovereign, eternal, immutable, transcendent, perfect, sufficient, just, holy, good, merciful, gracious, powerful, infinite, and true. (Not to be restricted to only these attributes, but abbreviated for space)
(6b) God’s thoughts are revealed as unchanging in every respect (per 3d), and therefore preclude “changing His mind.”
(6c) God’s thoughts are revealed as eternal (per 3e), therefore God has always had these thoughts.
(6d) God’s thoughts are revealed as perfect (per 3C), and are therefore free of any defect of any sort.
(6e) God’s thoughts are revealed as sovereign (per 3b), therefore they never fail to intend His rule over all things.
(6f) God’s thoughts are revealed as sufficient (per 3A), and are always therefore complete in every way.

(7) Therefore, God’s thoughts can never include infinite numbers of hypothetical worlds not in accordance with His purposes (per 3b), as that would be contrary to His nature.
(8) God’s thoughts include His ordination of all things (per 3b).
(9) God’s thoughts concerning His ordination of all things, (or His decree) encompassing all of creation in time, are revealed to be in accordance with His nature.
(10) God’s ordination of all things, encompassing all of creation in time, is in accordance with His nature.

(10a) God’s ordination of all things encompasses all of God’s attributes, (per 3a).
(10b) God’s ordination of all things is therefore revealed as sovereign, eternal, immutable, transcendent, perfect, sufficient, just, holy, good, merciful, gracious, powerful, infinite, and true. (Not to be restricted to only these attributes, but abbreviated for space)
(10c) God’s ordination of all things, encompassing all of creation in time, is revealed as unchanging in every respect (per 3d), and therefore preclude “changing His decree.”
(10d) God’s ordination of all things, encompassing all of creation in time, is revealed as eternal (per 3e); therefore God has always decreed this state of affairs.
(10e) God’s ordination of all things, encompassing all of creation in time, is revealed as perfect (per 3C); therefore it is free of any defect of any sort.
(10f) God’s ordination of all things, encompassing all of creation in time, is revealed as sovereign (per 3b); therefore it never fails to accomplish His rule over all things.
(10g) God’s ordination of all things, encompassing all of creation in time, is revealed as sufficient (per 3A); and is always, therefore complete in every way.

(11) To ordain any state of affairs not in accordance with God’s nature is impossible.
(12) Since God has always infinitely, simply, immutably, sovereignly, sufficiently, perfectly, knowingly, powerfully, justly, mercifully, graciously, revelationally and truly decreed this state of affairs, this state of affairs is the only state of affairs possible.

So, here is the thrust of the argument.

As Christians (and this argument is largely particular to the Reformed faith) we start our reasoning with The Triune God, as revealed in His scriptures. For a detailed argument for this viewpoint, see The Portable Presuppositionalist, Jamin Hubner (2009), Cornelius Van Til in Geehan, E.R., Jerusalem and Athens, (New Jersey: Presbyterian and Reformed Publ. Co., 1955), pp. 20, 21, A Survey of Christian Epistemology, Cornelius Van Til, (1980), Revisionary Immunity, Bahnsen (1975), Always Ready, Greg Bahnsen, (2008) also see my debate with Mitch LeBlanc on the thesis “The Triune God of Scripture is the proper grounds for all knowledge” (2009).

God is a God of revelation. In that revelation, the Christian Scriptures, He has perfectly communicated sufficient knowledge concerning Himself. From that revelation, we are therefore able to know God as He intends us to know Him.

Since God is simple (see this post for discussion), none of His attributes can correctly be considered apart from all of God’s attributes. (You cannot discuss only part(s) of God’s nature, or essence; for God does not have parts - or is not compound.)

Therefore, when you are considering the statement: “God is sovereign,” you immediately have to think of how God is sovereign. He is infinitely sovereign. He is truly sovereign. He is eternally sovereign. He is perfectly sovereign. Or, further, consider this example. “God created the heavens and the earth.” God created the heavens and the earth how? Sovereignly, perfectly, truly, justly, etc. When we define God, we are required to use the terms by which God describes Himself - but we are also required to recognize that no terms stands isolated from the rest.

With that rule in mind, we can then examine the concept of “all possible worlds”. First, there was Liebniz’ view. That this world is the best of all possible worlds. On the surface, I’d agree. However, there are issues with this, which we will examine.

For the purposes of this argument, we will consider the implications of these two conceptions, when compared to the theology of the Reformed faith - especially its Doctrine of God. First, recall: God’s eternality. This can be supported by Psa. 90:2, Job 36:26, Rev. 1:8, 4:8, Isa 46:9-11. However, in Isa 46, we see something very interesting. “Remember the former things long past, For I am God, and there is no other; {I am} God, and there is no one like Me, declaring the end from the beginning, And from ancient times things which have not been done, Saying, ‘My purpose will be established, And I will accomplish all My good pleasure’; Calling a bird of prey from the east, The man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned {it, surely} I will do it.” (Isa 46:9-11) In this passage, God does not merely *know* the end from the beginning - God has *declared* the end from the beginning. From first to last, all events in time are planned and ordered by God. This is known as God’s exhaustive Sovereignty. From the Confession I subscribe to: “God hath decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass.” This is the highest of views concerning the place of God over His creation - and of God Himself.

With that sort of view of God, certain things must follow. If God declares the end from the beginning, and His purposes are eternal, then what must we say about possibility?

Imagine this conception of “all possible worlds” so commonly thought of. We’ll take a purportedly Christian view, to begin with. There are an infinite number of possibilities to actualize, from which God chooses the one maximally suited to His purposes. From whence do these possibilities come? The answer is obvious. The mind of God. Note one thing about these *other* possible worlds, however. If the one actualized world is *maximally* suited for His purposes - what were the other, non-actualized worlds? Non-maximally suited. This brings us to the next problem.

God is perfect. Job 36:4 says “For truly my words are not false; One who is perfect in knowledge is with you.” Job 37:16 says “Do you know about the layers of the thick clouds, The wonders of one perfect in knowledge.” So, therefore, God’s knowledge is perfect. Since this is so - can you tell me? Why does God *eternally* think of imperfect worlds, while *eternally* discarding them as imperfect? This brings us to another problem. There are an infinite number of them, according to the theory.

Why would God eternally think of an infinite number of imperfect worlds? I think that this is not necessary. God, being one, is not required to think of an infinite number of possible, imperfect worlds. I think it is much more reasonable to consider that He thinks of one finite world infinitely - that one finite world has been eternally and infinitely known by the Trinity (perfectly, sovereignly, omnipotently, and truly - again, not exhausting His attributes, but to save space) - and as such, all possibilities within this world have been immutably ordained by Him.

Let’s sum this up. Since God is Simple, ignoring the sum total of God’s attributes cannot be done without presenting a strawman of the Christian position. A Christian arguing without a properly balanced view of God’s attributes is badly handling the Word - and impugning God Himself. The presentation of the view of “all possible worlds” presupposes a God who is *not* eternal, *not* sovereign, and *not* omnipotent. To use this sort of approach is to undercut the entirety of God’s Scriptural witness concerning Himself. This idea is a direct assault on God’s sovereignty - it proposes that God is *not* sovereign over everything in His creation. This idea is a direct violation of God’s eternality - that ideas are something God picks up, then discards. This idea is a direct violation of God’s immutability - God cannot change His mind, and there never was “plans A-Z” that God had to select from, on penalty of directly violating this attribute. This idea is a direct violation of God’s perfection, as it postulates a multitude of imperfect conceptions, originating in the mind of God. For all these reasons, and a host of other reasons as well, this conception fails miserably as a proper depiction of reality.

Argument format updated on Dec 6, 8:59pm