God's Permissive Sovereignty in the Cycle of Sin in Judges
God's Permissive Sovereignty in the Cycle of Sin in Judges
The book of Judges presents a cycle of sin, judgment, and deliverance that is characteristic of Israel's history. This cycle is marked by Israel's disobedience to God's laws, their subsequent suffering under foreign oppression, and their eventual cry for help, which prompts God to raise up a deliverer [4]. A key aspect of this cycle is God's permissive sovereignty, where He allows Israel to suffer the consequences of their sin while also maintaining His sovereignty over their history.
The concept of God's permissive sovereignty is rooted in the biblical understanding of God's justice and righteousness. According to Easton's Bible Dictionary, God's justice is "that perfection of his nature whereby he is infinitely righteous in himself and in all he does" [1]. This justice is not an optional product of His will but an unchangeable principle of His nature. God's legislative justice requires His rational creatures to conform to the moral law, while His rectoral or distributive justice deals with His accountable creatures according to their actions.
In the context of Judges, God's permissive sovereignty is seen in His allowing Israel to sin and suffer the consequences. This is not a sign of God's injustice or capriciousness but rather a demonstration of His patience and long-suffering nature. As Calvin notes, God's vengeance on sin extends beyond four generations, indicating that His justice is not limited to immediate punishment [6].
The cycle of sin in Judges is characterized by Israel's repeated disobedience to God's laws, which leads to their oppression by foreign nations. This disobedience is not merely a matter of external actions but also involves a deeper corruption of their nature. According to Jamieson, Fausset & Brown, the sin of the first pair in Genesis 3 was "heinous and aggravated" and involved a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters" [4]. This understanding of sin as a fundamental corruption of human nature is echoed in the commentary on 1 John 3:8, which notes that "he that committeth sin is of the devil" [3].
The permissive sovereignty of God in Judges is also related to the concept of God's judgment. According to Torrey's Topical Textbook, God's judgment is "the sentence that will be passed on our actions at the last day" [2]. In the context of Judges, God's judgment is seen in His allowing Israel to suffer under foreign oppression as a consequence of their sin. This judgment is not arbitrary but is rather a response to Israel's disobedience.
The interplay between God's sovereignty and human sin is complex. On one hand, God's sovereignty is not limited by human sin, and He remains the ultimate controller of history. On the other hand, human sin is not coerced by God, and individuals are held accountable for their actions. As Tyndale House notes on Romans 1:18, God's anger is "not a spontaneous emotional outburst, but the holy God's necessary response to sin" [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justice of God — That perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Condemnation — The sentence of God against sin -- Mt 25:41. Universal, caused by the offence of Adam -- Ro 5:12,16,18. Inseparable consequence of sin -- Pr 12:2; Ro 6:23. Increased by Impenitence. -- Mt 11:20-24. Unbelief. -- Joh 3:18,19. Pride. -- 1Ti 3:6. Oppression. -- Jas 5:1-5. Hypocrisy. -- Mt 23:14. Conscience testifies to the justice of -- Job 9:20; Ro 2:1; Tit 3:11. The law testifies to the justice of -- Ro 3:19. According to men's deserts -- Mt 12:37; 2Co 11:15. Saints are delivered from, by Christ -- Joh 3:18; 5:24; Ro 8:1,33,34. Of the wicked, an example ”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 13.22: the Scripture teaches that God avenges the sins of men on the third and fourth generation, it seems to assign this limit to the wrath of God; but the vengeance of which mention is now made extends itself to the tenth generation. I answer, that these words of Scripture are not intended to prescribe a law to God, which he may not so far set aside, as to be at liberty to punish sins beyond four generations. The thing to be here observed is, the comparison instituted between punishment and grace; by which we are taught, that God, whi”