Theology--the will of God

Theology 101/James R. Gray

THE WILL OF GOD

One of the major characteristics of God is His will. Few theologians handle the subject as a separate item, although some do comment on it under a different heading (example: Louis Berkhof under Attributes of Sovereignty).[1] The will of God may be defined as: The faculty of self-determination and choice that is consistent with God’s character to carry out His purpose and plans.

There are a number of Hebrew and Greeks words that denotes the will of God.[2] In the Old Testament we find:

• Hapes (Isaiah 44:28; 46:10; 48:10; 53:10). It designates God’s desire, counsel, or good pleasure.
• Rason (Ezra 10:11; Psalms 103:21; 143:10). It indicates delight, pleasure, good will or favor (grace), satisfaction. 
• Esa (Psalms 33:11; 73:24; Prov. 19:21; Isaiah 5:19; 46:10). It implies a determine plan, thus it indicates a counsel, advice, or purpose.
• S^eba (Dan 4:17, 25, 32; 5:21). An Aramaic word found only in Daniel signifying God’s will or desire.

In the New Testament there are three words that denote the will of God.

• Boule (Luke 7:30; Acts 2:23; Eph. 1:11). It indicates God’s purpose or plan based on His deliberation.
• Thelema (Acts 22:14; Rom. 12:2; Eph. 1:9; 5:17; Col. 1:9). It indicates God’s will or purpose based upon His inclination.
• Eudokia (Luke 2:14; Eph. 1:5, 9; Phil 2:13). It denotes His good pleasure and delight.

All of these words indicate that the will of God is His sovereign choice and for His glory. It is absolute, not influenced by any outside source, and under no obligation to any other creature. It is His internal nature in complete harmony with his holiness, righteousness, goodness, and truth.

This tells us three characteristics about God’s will:

• Freedom. God has freedom of His will which is not constrained by anything but His own character. He is free to will anything that is consistent with His own nature.
• Power. There is no power that can overtake the will of God. God is all-powerful and nothing or no one can over it.
• Immutability. It is an expression of His unchanging character and nature. Like His nature, once established, His will can not waver, vacillate, or vitiate. Thiessen notes about God’s purpose (or will): “He does not make His plans or alter them as human history develops; He made them in eternity and they remain unaltered.”[3]

The will of God is not just theoretical, but an active power. It is display in the activity of carrying out His predetermined plan or purpose. It seems to me that the display of God’s will is threefold:

• Universal (Isaiah 14:26-27). This aspect of the will of God covers all creation. God voluntarily created for a purpose. He will carry out the purpose of His creation—including angels, earth, heaven, and man.
• National. This is clearly displayed in the forming of His people—Israel (Gen. 12:1-3; Exodus 19:4-6). However it includes more, to include other nations as well, including national boundaries (Deut. 32:8; Acts 17:26-27) and rulers (Deut. 4:34-35; Rom. 13:1-2).
• Individuals. It is His will to save individuals that respond to Him in faith (John 1:12; Rom. 10:9-11).

The grand goal of His will is His own glory. This is true of His creation (Psa. 19:1, Romans 8:18-21), His nation (Isaiah 48:11); and His people (Romans 9:23-24; Ephesians 1:6; 2:8-10).  

---

[1]  Louis Berkhof, SYSTEMATIC THEOLOGY, [Eerdmans, Grand Rapids, Reprint 1993].

[2]  W. Stanford Reid, “Will of God,” BAKER’S DICTIONARY OF THEOLOGY [Baker, Grand Rapids, 1966], 552.

[3]  Henry Clarence Thiessen, INTRODUCTORY LECTURES IN SYSTEMATIC THEOLOGY, [Eerdmans, Grand Rapids, 1963], 147. 

PURPOSE OF PHILIPPIANS

The letter being a unit does not mean that Paul only had one purpose in writing the epistle. There were a number of purposes:

1. To communicate his present situation of rejoicing in spite of suffering (1:12-26). To keep them up to date and relieve their anxiety concerning him.
2. To inform them of the visit of Timothy (2:18-24).
3. To communicate to them about Epaphraditus, their representative, ministered to him but had become ill, was recovering, and was a worthy servant (2:25-30). Robertson says this was the immediate purpose.[1]
4. To inform them of the danger of seductive tactics and doctrines of the Judaizers (3:1-4:1)
5. To communicate his affection for the Philippians (cf. 4:1). This is one of the most personal of the epistles of Paul. There is no question but that there was an intimate relationship between them and the Apostle
6. To admonished the spiritual immaturity of Euodias and Syntyche, and to hold to the unity of the faith (4:2-3). To correct division in their ranks.
7. To communicate his thanksgiving for their gift (4:10-20).
8. To send his greetings to all (4:21-23).

---

[1]  A.T. Robertson, PAUL’S JOY IN CHRIST, Broadman Press, Nashville, 19.