Infinite exercise of foreknowledge?
The argument that Gods not foreknowing all future events and circumstances in full detail would evidence imperfection on his part is, in reality, an arbitrary view of perfection. Perfection, correctly defined, does not demand such an absolute, all-embracing extension, inasmuch as the perfection of anything actually depends upon its measuring up completely to the standards of excellence set by one qualified to judge its merits. (See PERFECTION.) Ultimately, Gods own will and good pleasure, not human opinions or concepts, are the deciding factors as to whether anything is perfect.De 32:4; 2Sa 22:31; Isa 46:10.
To illustrate this, Gods almightiness is undeniably perfect and is infinite in capacity. (1Ch 29:11,*12; Job 36:22; 37:23) Yet his perfection in strength does not require him to use his power to the full extent of his omnipotence in any or in all cases. Clearly he has not done so; if he had, not merely certain ancient cities and some nations would have been destroyed, but the earth and all in it would have been obliterated long ago by Gods executions of judgment, accompanied by mighty expressions of disapproval and wrath, as at the Flood and on other occasions. (Ge 6:5-8; 19:23-25,*29; compare Ex 9:13-16; Jer 30:23,*24.) Gods exercise of his might is therefore not simply an unleashing of limitless power but is constantly governed by his purpose and, where merited, tempered by his mercy.Ne 9:31; Ps 78:38,*39; Jer 30:11; La 3:22; Eze 20:17.
Similarly, if, in certain respects, God chooses to exercise his infinite ability of foreknowledge in a selective way and to the degree that pleases him, then assuredly no human or angel can rightly say: What are you doing? (Job 9:12; Isa 45:9; Da 4:35) It is therefore not a question of ability, what God can foresee, foreknow, and foreordain, for with God all things are possible. (Mt 19:26) The question is what God sees fit to foresee, foreknow, and foreordain, for everything that he delighted to do he has done.Ps 115:3.
Selective exercise of foreknowledge. The alternative to predestinarianism, the selective or discretionary exercise of Gods powers of foreknowledge, would have to harmonize with Gods own righteous standards and be consistent with what he reveals of himself in his Word. In contrast with the theory of predestinarianism, a number of texts point to an examination by God of a situation then current and a decision made on the basis of such examination.
Thus, at Genesis 11:5-8 God is described as directing his attention earthward, surveying the situation at Babel, and, at that time, determining the action to be taken to break up the unrighteous project there. After wickedness developed at Sodom and Gomorrah, Jehovah advised Abraham of his decision to investigate (by means of his angels) to see whether they act altogether according to the outcry over it that has come to me, and, if not, I can get to know it. (Ge 18:20-22; 19:1) God spoke of becoming acquainted with Abraham, and after Abraham went to the point of attempting to sacrifice Isaac, Jehovah said, For now I do know that you are God-fearing in that you have not withheld your son, your only one, from me.Ge 18:19; 22:11,*12; compare Ne 9:7,*8; Ga 4:9.
Selective foreknowledge means that God could choose not to foreknow indiscriminately all the future acts of his creatures. This would mean that, rather than all history from creation onward being a mere rerun of what had already been foreseen and foreordained, God could with all sincerity set before the first human pair the prospect of everlasting life in an earth free from wickedness. His instructions to his first human son and daughter to act as his perfect and sinless agents in filling the earth with their offspring and making it a paradise, as well as exercising control over the animal creation, could thus be expressed as the grant of a truly loving privilege and as his genuine desire toward themnot merely as the giving of a commission that, on their part, was foredoomed to failure. Gods arranging for a test by means of the tree of the knowledge of good and bad and his creation of the tree of life in the garden of Eden also would not be meaningless or cynical acts, made so by his foreknowing that the human pair would sin and never be able to eat of the tree of life.Ge 1:28; 2:7-9, 15-17; 3:22-24.
To offer something very desirable to another person on conditions known beforehand to be unreachable is recognized as both hypocritical and cruel. The prospect of everlasting life is presented in Gods Word as a goal for all persons, one possible to attain. After urging his listeners to keep on asking and seeking good things from God, Jesus pointed out that a father does not give a stone or a serpent to his child that asks for bread or a fish. Showing his Fathers view of disappointing the legitimate hopes of a person, Jesus then said: Therefore, if you, although being wicked, know how to give good gifts to your children, how much more so will your Father who is in the heavens give good things to those asking him?Mt 7:7-11.
Thus, the invitations and opportunities to receive benefits and everlasting blessings set before all men by God are bona fide. (Mt 21:22; Jas 1:5,*6) He can in all sincerity urge men to turn back from transgression and keep living, as he did with the people of Israel. (Eze 18:23, 30-32; compare Jer 29:11,*12.) Logically, he could not do this if he foreknew that they were individually destined to die in wickedness. (Compare Ac 17:30,*31; 1Ti 2:3,*4.) As Jehovah told Israel: Nor said I to the seed of Jacob, Seek me simply for nothing, you people. I am Jehovah, speaking what is righteous, telling what is upright.*.*.*. Turn to me and be saved, all you at the ends of the earth.Isa 45:19-22.
In a similar vein, the apostle Peter writes: Jehovah is not slow respecting his promise [of the coming day of reckoning], as some people consider slowness, but he is patient with you because he does not desire any to be destroyed but desires all to attain to repentance. (2Pe 3:9) If God already foreknew and foreordained millenniums in advance precisely which individuals would receive eternal salvation and which individuals would receive eternal destruction, it may well be asked how meaningful such patience of God could be and how genuine his desire could be that all attain to repentance. The inspired apostle John wrote that God is love, and the apostle Paul states that love hopes all things. (1Jo 4:8; 1Co 13:4,*7) It is in harmony with this outstanding, divine quality that God should exercise a genuinely open, kindly attitude toward all persons, he being desirous of their gaining salvation, until they prove themselves unworthy, beyond hope. (Compare 2Pe 3:9; Heb 6:4-12.) Thus, the apostle Paul speaks of the kindly quality of God [that] is trying to lead you to repentance.Ro 2:4-6.
Finally if, by Gods foreknowledge, the opportunity to receive the benefits of Christ Jesus ransom sacrifice were already irrevocably sealed off from some, perhaps for millions of individuals, even before their birth, so that such ones could never prove worthy, it could not truly be said that the ransom was made available to all men. (2Co 5:14,*15; 1Ti 2:5,*6; Heb 2:9) The impartiality of God is clearly no mere figure of speech. In every nation the man that fears [God] and works righteousness is acceptable to him. (Ac 10:34,*35; De 10:17; Ro 2:11) The option is actually and genuinely open to all men to seek God, if they might grope for him and really find him, although, in fact, he is not far off from each one of us. (Ac 17:26,*27) There is no empty hope or hollow promise set forth, therefore, in the divine exhortation at the end of the book of Revelation inviting: Let anyone hearing say: Come! And let anyone thirsting come; let anyone that wishes take lifes water free.Re 22:17.
