We run our website the way we wished the whole internet worked: we provide high quality original content with no ads. We are funded solely by your direct support. Please consider supporting this project.

Dealing With Objections to Open Theism, Part II

Image by Tau Zero via Flickr

Image by Tau Zero via Flickr

There are four major objections to Open Theism. In this post, we are dealing with the third and fourth. (See yesterday’s post to read about the first two.)

Objection #3: God cannot foreknow only some of the future.

It is often argued that for God to be certain of anything about the future, he must be certain of everything about the future. This is an unfounded assumption. Sociologists, biologists, advertisers, and insurance agents accurately predict group behavior all the time without predicting what specific individuals will do.

Moreover, quantum physics, chaos theory, complexity theory, non-equilibrium thermodynamics, and other branches of science are now revealing that all of reality is structured as an interplay between determinism and spontaneity. Our own experience reveals the same thing. With every decision we make we reflect a deep conviction that some of the future is settled while some of it is unsettled, left up for us to decide.

In this light, we should have little trouble accepting that the sovereign God is able to foreordain and foreknow that Jesus would be crucified, for example, without having to foreordain or foreknow exactly who would carry this out (Acts 2:23; 4:27). Nor should we find it hard to accept that God can predestine and foreknow that he would have a beloved church without predestining or foreknowing which individuals will and will not choose to belong to his church (Rom 8:29; Eph 1:4-5).

Objection #4: The supposed “openness passages” in the Bible are merely examples of anthropomorphic language.

Many have argued that the passages to which Open Theists appeal for support can be explained as anthropomorphisms (i.e., depicting God in human terms). There is, however, nothing in any of these passages that suggest they are merely anthropomorphic. None of the texts suggest it is as though God changes his mind, regrets previous decisions, is surprised or disappointed, and so on. Nor is there anything in the rest of Scripture that requires or even warrants that we interpret all passages that depict a partly open future as anthropomorphic. Scripture describes God’s character as unchanging (Mal 3:6), but it never teaches that God is unable to change in any respect (e.g., his intentions, experiences). It teaches that the future is exhaustively settled to the extent that God wills it, but it never teaches that the future is exhaustively settled. And it teaches that God sometimes chooses not to change his mind (Num 23:19; 1 Sam 15:29; Ezek. 24:14) but never that he cannot change his mind.

Further, the passages cited in support of the open view do not readily lend themselves to an anthropomorphic interpretation. What does the concept of God “changing” his mind communicate if indeed it is merely an anthropomorphism? If God in fact never changes his mind, saying he does change his mind doesn’t communicate anything truthful: it is simply inaccurate.

Finally, interpreting openness passages as anthropomorphisms sometimes results in undermining the integrity of Scriptures. For example, Scripture says that because of Moses’ intercession, “the Lord changed his mind about the disaster that he planned to bring on his people” (Ex 32:14). If the Lord didn’t really change his mind, then neither did he really plan to bring disaster on his people. If this is merely anthropomorphic, then Scripture misleads us when it explicitly tells us what the Lord was planning before he changed his mind.

—Adapted from Across the Spectrum, pages 67-68.

Related Reading

Paul Was Not Writing about Personal Salvation: Romans 9, Part 2

In yesterday’s post, I summarized the deterministic interpretation of Romans 9 and offered the first argument against it. In this post I offer the second and third of six arguments that reveal that there is something else going on in Romans 9. Argument #2: Has God Broken Covenant? The deterministic interpretation of Romans 9 assumes that…

How do you respond to Matthew 21:1–5?

Jesus commanded his disciples, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. If anyone says anything to you, just say this: ‘The Lord needs them.’ And he will send them immediately” (vs. 1-4). Though this verse…

Topics:

How do you respond to Ezekiel 26:1–21?

There are a number of specific prophecies against various cities in the Old Testament which were fulfilled (though some were not, see Jer. 18:6–10). The Lord’s prophecy against Tyre is one of the most impressive. The Lord says Nebuchadnezzar will ravage the seaport (vs. 7–11) and tear down all the buildings and throw the rubble…

What is the significance of Hosea 11:8–9?

After plotting severe judgment against Israel (vs. 5–7) the Lord says, “My heart recoils within me; my compassion grows warm and tender. I will not execute my fierce anger… I will not come in wrath.” This passage shows that God experiences conflict between his compassion and his justice and that he sometimes alters his plans…

Topics:

How do you respond to Matthew 16:21?

“From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised.” The ministry and death of Jesus are the centerpieces of God’s plan in world…

Could the God of Open Theism Have Foreknown the Crucifixion was Going to Happen? (podcast)

Greg talks about a really really really smart and good God in a really really really bad world against a not-quite-as-smart adversary. Episode 540 http://traffic.libsyn.com/askgregboyd/Episode_0540.mp3