KNOWING GOD'S WILL FOR OUR LIFE

by Dustin Shramek

I. Why is this an important topic for the church (1 John 2:17)?

A. Disobedience to the will of God is sin.

B. Obedience to God's will is cause of great joy and peace in the Christian's life.

II. How do we find God's will? Where do we look?

A. The traditional view.

1. When talking about the will of God, many people in the Church (including pastors and notable Christian leaders) have the notion of God's individual will in mind. God's individual will is His “ideal, detailed life-plan uniquely designed for each person.” [1] Other names given to God's individual will are: His perfect will; His specific will; or His ideal will. This will is revealed to the believer's heart through the Holy Spirit. God's individual will is distinguished from God's sovereign will (God's predetermined plan which He had ordained from the beginning of time) and God's moral will (God's moral commands which are revealed in the Bible).
2. We discover God's individual will by looking at various road signs.
   1. The word of God. This gives us general direction for finding God's will for we know that God won't will for us to do something that is prohibited in scripture (God won't tell me to rob a bank).
   2. Circumstances. God is in control of all things and we can read His providence in order to find out what might be His will. He often opens or closes doors of opportunity in order to reveal His will to us. Sometimes people “put out a fleece” (Judges 6:36-40), meaning that they say, “If it is God's will for me to sell my house, then He will provide a buyer before I even put it up for sale.”
   3. Inner witness of the Holy Spirit. The Holy Spirit guides us through inner impressions. And He grants us peace when we carry out God's will, but unrest when we don't.
   4. Mature counsel. When seeking God's will concerning a particular situation we should seek the counsel of godly brothers and sisters. They can often help us see things that we may not have looked at (though it is important to remember that as humans, they are fallible).
   5. Personal desires. God often places within us a desire for the very thing that will accomplish His will. But we must be very careful so as to not do something out of selfishness. We must be willing to forsake our desires for the sake of God's will.
   6. Common sense. Often our common sense is a good indicator of God's will, that is why He gave it to us. But we must remember that God's ways are not our ways (Isaiah 55:8) and often He wants us to do things that defy common sense (for instance, Noah and the ark).
   7. Special supernatural guidance. At times God has supernaturally revealed His will through miraculous circumstances (Acts 8:26). This is not normative and shouldn't be sought for proof of God's will for your life.
3. How can we know God's will with 100% certainty?
   1. Agreement of road signs. If there is great consistency between the various road signs that God has given us, there is good indication that it is God's will.
   2. Results. If we have confidence and peace about our decision it is a good indicator that we have found God's will.
   3. Prayer. If we haven't spent very much time praying that God would reveal His will, we can be assured that we won't be able to know it. Through prayer we are enabled to more clearly see God's leading through the various road signs.
   4. Personal communion with God. If there is distance between you and God, there will be difficulty hearing His voice in reference to His will. We must be communing with the Lord so that we will be able to communicate with Him.

B. Is this view found in scripture?

1. Many argue for the traditional view on the basis of Biblical example. But is there any example of such leading (as is it thought of today in the church) in the Bible?
2. Most Biblical accounts of God's direct guidance are unusual, it is not normative (certainly we shouldn't expect a donkey to talk to us, revealing God's will-Numbers 22:28-30).
3. Do examples of God's guidance with Peter, Paul, Ananias, Jonah, etc. teach that God has an individual will for everyone?
   1. These examples are sporadic. In the first 30 years of the church there are very few occurrences, mostly by Paul. But direct guidance was the exception for Paul as well (Ac 15:36; 20:16; Ro 1:10-13; 1 Co 16:4-9; 2 Co 1:15-2:4).
   2. Those who received it “occupied a special place in the outworking of God's program.”
   3. These examples are not comprehensive, they are only for a small amount of decisions. If God had an ideal will for each person it would include every decision.
   4. All Biblical examples are supernatural.
      1. Visions-Ac 9:10-16; 10:3-8; 10:17; 16:9-10; 18:9; 22:17-21.
      2. Angelic messenger-Ac 8:26; 12:7-8; 27:23.
      3. Physical miracle-Ac 8:39.
      4. Audible voice from God-Ac 8:29; 9:3-6; 10:19-20; 23:11.
      5. Prophet-Ac 21:10-11.
   5. There is no example in scripture when a believer asks, “What is God's individual will for me in this matter?”
   6. “The difference between `an angel of the Lord' who spoke to Philip (Ac 8:26) and an inward impression in the heart of the contemporary believer is just too great.”

III. Passages used to support the traditional view, with an explanation of each.

A. Proverbs 3:5-6.

1. We must ask what the original writer meant. What does “path” mean? It does not have to mean every area of your life or every decision you make. Rather it refers to your general course of life (Proverbs 4:18-19; 15:19). This verse is saying that if you trust in God and follow His ways (God's moral will), He will make you successful.

B. Psalm 32:8.

1. Some commentators think that it is David speaking here and not God. It is as though it is the fulfillment of David's promise in Psalm 51:13. Though it does seem to make more sense if it is God speaking. And if it is, God could simply mean that He promises to grant us understanding regarding His moral will through His Holy Spirit, thereby instructing us in the way in which we should go.

C. Isaiah 30:20-21.

1. The NAS and the RSV translate this verse differently than the NIV and the KJV. The NAS adds “He” which is not in the Hebrew (we know that because “He” is italicized) and it capitalizes “Teacher”. This is very interpretive in nature, for the translators are inferring that this is referring to God. But must it be? Instead of being God, the teacher could be a prophet.
2. The NIV and the KJV both translate it as “teachers”. This makes sense in light of the context. For the prophets were in hiding because of the wicked King Ahaz (Is 30:8-11). So when interpreted literally, we see that when Israel repents (Is 30:19), God would bring His prophets out of hiding.
3. The terms used in Verse 21 (“The way”, “turn to the right or the left”) are used in the OT many times to refer to God's law (Dt 5:31-33; 17:18-20; 28:13-14; Joshua 1:7; 23:6).
4. Therefore, the description of the voice better fits the prophets than the Spirit. Also, notice that the verse comes from behind and not from within.

D. Colossians 1:9.

1. Which will does Paul have in mind here?
   1. What is Paul's reason for wanting them to know God's will?
      1. To walk in a manner worthy of the Lord and to please Him.
   2. Following God's moral will is what causes us to walk in a manner worthy of the Lord and please Him (1 Th 4:1-3; 2 Ti 3:16-17; 2 Co 5:9-10; Ro 14:18; Ep 5:10, 17; 6:6; 1 Jn 3:22).

E. Colossians 4:12.

1. Clearly it is God's moral will that is in view here.
   1. Such an interpretation would fit 1:9. Both deal with intercessory prayer and “it would be strange if Epaphras, in his prayer for these people, meant something entirely different from what Paul intended by the same expression.”
   2. Notice the connection between “may stand perfect and fully assured” (4:12) and “complete in Christ” (1:28). Both Epaphras and Paul wanted perfection and maturity for God's people. The means that Paul would use was teaching God's moral will (this is why He wrote the letter).

F. Romans 12:1-2.

1. The whole context of chapters 12-16 is God's moral will. And in verse 2 when Paul says that we must prove God's will, he immediately follows it with what God's will is.
2. God's will in 12:2 is called “good and acceptable and perfect”, this is a parallel of what Paul says about the law in Ro 7:12, “the Law is holy, and the commandment is holy and righteous and good.”
3. It is God's word that transforms our minds (2 Co 3:14-18; James 1:25).

G. Ephesians 2:10.

1. There are two other interpretations for this verse, I believe the second is closest to Paul's meaning in light of Paul's teaching on God's sovereignty in 1:4-5, 11; 2:1-9.
   1. The first possibility is that the works here are only general works. God created Christians with new hearts so that they would be able to do good works.
   2. The other possibility is that God's sovereign will is in view here and the works are works which He has ordained and will then work in us to bring them about.

H. Ephesians 5:15-17.

1. 1. It is clearly God's moral will that is in view here. This is evidenced by the context. Note especially the parallel with verses 8 and 10.
   1. “Walk as children of light” (v. 8), “walk...as wise men” (v. 15).
   2. “Trying to learn what is pleasing to the Lord” (v. 10), “understand what the will of the Lord is” (v. 17).

IV. More problems with the traditional view. “Deficient doctrine normally betrays itself by deficient practice.”

A. The problem of “Ordinary” Decisions.

1. Who is able to find “God's will” for decisions such as what to wear, what to eat, what chair to sit in, etc.
2. The traditional view falls short, for if God's individual will does exist, it must address every detail. But no one can consistently practice this (after all, it would take us all morning to find God's will on what to wear). Therefore, we must make a distinction between what is really important and that which is less important. Such a distinction does not implicitly lie within the traditional idea of God's individual will.

B. The problem of Equal Options.

1. In the traditional view, two options can only appear to be equal, but one must be God's will for me while the other is not. Often, though, we are confronted with equal options, for example, which shoe do you put on first?

C. The problem of Immaturity.

1. If the decision is based on “God told me to do it”, then little counsel can be given. Immature Christians could make quick decisions that more mature believers would clearly see as unwise. “So long as the decision that is made is within the moral will of God, it is not open to refutation by others who may be more mature. If God has indicated His verdict, there can be no higher court of appeal-unless, of course, one is prepared to challenge His wisdom!” Sincere believers often make foolish decisions and it isn't because of their lack of desire to follow God's will. So this teaching encourages immaturity.
2. It also encourages unnecessary delay resulting in: 1) loss of valuable time, 2) the circumstances become more domineering.

D. The problem of Subjectivity.

1. The only objective source of truth is Divine revelation, the Bible, and the traditional view denies the Word of God as a sufficient guide in making decisions.
2. But how can one have certainty without objectivity?
   1. Inward leadings are not equivalent to direct revelation as experienced by Moses or Paul. “Impressions are not authoritative. Impressions are impressions. Call them `spiritual,' or attribute them to the Holy Spirit, and they are still the same–just impressions.”
   2. When interpreting scripture, no one suggests that we use inward impressions to guide us. No, we must use reason and have sound arguments.
   3. If impressions are really from the Holy Spirit, why would there even be a need for other road signs?
   4. Circumstances cannot be relied upon to help us discern God's will for we must subjectively interpret them.

E. The problem of “The leading of the Holy Spirit.”

1. Romans 8:14 is used to defend the traditional view.
   1. The context is not concerned with decision making in non-moral areas (who I marry, where I go to school, etc.).
   2. The verse gives no indication of the means of His leading (i.e. inward impressions).
   3. The verse does not give God's individual will as the goal of the leading.
   4. The passage concerns righteous living. It is conformity to God's moral will (Ro 7:12, 14, 22; 8:3-4).
2. Galatians 5:18.
   1. Being led by the Spirit results in having the fruits of the Spirit (5:22-23), clearly this passage has God's moral will in mind.
   2. “It is a fallacy to superimpose Paul's `Macedonian Call' onto his comments regarding `being led by the Spirit.'”
3. John 16:12-14.
   1. All the truth cannot be exhaustive, rather it refers to spiritual truth (see chapters 14-16).
   2. This verse says nothing about inward impressions.
   3. We should also note that Jesus is speaking to His apostles here.

F. The problem of “the peace of Christ.”

1. Colossians 3:15.
   1. The context (vv. 12-17) is clearly referring to God's moral will. It is peace with one another. It has nothing to do with non-moral decision making.
2. Peace is very subjective and there are many possible causes of a lack of peace: insomnia, illness, stress, anxiety, new experiences, timidity, etc.

G. “God's word does not invest subjective sources of knowledge with divine authority. We must not either.”

V. How, then, do we find God's will?

A. We are to obey God's moral will.

1. God is concerned with what we do, why we do it, and how we do it.
2. 2 Timothy 3:16-17.
   1. What is the main subject of verse 16?
   2. What is true of the subject in verse 16?
   3. Who will inherit eternal life (Mt 25:46)?
   4. What is sufficient for training a person in righteousness?
   5. Why is scripture profitable for all the things listed in verse 16 (see v. 17)?
   6. Are there any good works that scripture is not sufficient to prepare one for?

B. In non-moral areas we are free to choose provided it is within God's moral will.

1. God has given us freedom within limits. This concept is quite common. I can drive my car wherever and whenever I want, as long as I drive on the right side of the road, wearing my seat belt, going the speed limit, etc.
2. How does 1 Jn 3:4 define sin?
   1. If God's law (moral will) is not broken there is no .
   2. If there is no sin, there is no .
   3. Therefore we are morally free to choose when there is no moral law.
3. Is this taught in scripture?
   1. Genesis 2:16-17. How is freedom within limits shown here?
   2. Leviticus 11:2–were the Israelites free to eat any clean animal?
   3. Leviticus 22:18-25–What makes a free will offering, a free will offering?
   4. Deuteronomy 23:21-23–Must one make a vow? Or are they free to vow or not to vow?
   5. 1 Corinthians 7:19–Are we free to be circumcised or not to be?
   6. 2 Corinthians 9:7–Are we free to determine the amount we give (notice, “purposed in his heart”)?
   7. 1 Corinthians 7–this whole chapter speaks of the freedom to get married or not to get married (vv. 25-28). There are limits (one must marry a believer), but apart from that, we are free to marry whom we choose (v. 39).
   8. “Any decision made within the moral will of God is acceptable to God.”

C. We must make wise decisions.

1. How did the apostles make their decisions?
   1. 1 Thessalonians 3:1-2.
   2. Philippians 2:25-26
   3. 1 Corinthians 16:3-4
   4. Acts 6:2-4.
   5. Acts 15:22, 25, 28.
   6. Titus 3:12.
   7. The apostles did not try to find God's individual will.
2. Ephesians 5:15-16.
   1. How are we to walk?
3. What characteristic must be true of our leaders (Dt 1:13; Ac 6:3; Titus 1;8)?

D. How do we find wisdom?

1. We must recognize that wisdom does not come from us (Pr 26:12).
2. What must be true of us to find wisdom?
   1. Proverbs 9:10.
   2. Proverbs 11:2.
   3. Proverbs 9:9; 15:31; 19:20.
   4. Proverbs 8:17 (It is wisdom speaking).
   5. Proverbs 2:7.
   6. James 1:5-8.
3. Five ways to approach finding wisdom.
   1. Ask God for it (James 1:5-8).
   2. Seek wisdom in scripture (Ps 119:97-100; 19:7; 2 Ti 2:7; 3:15-17; 2 Pe 1:19).
   3. Outside research–one must know the facts to make a wise decision.
   4. Wise counselors (Pr 11:14; 13:20; 15:22).
      1. Those with spiritual insight.
      2. Those with relevant personal experience.
   5. Life itself (Hebrews 5:12-14).

E. We must humbly submit to God's sovereign will.

1. God's sovereign will is certain, it will be done (Jb 42:2; Ps 115:3; Is 46:8-11).
2. God's sovereign will is exhaustive, it covers every area of life (Ep 1:11).
3. God's sovereign will is secret (Dt 29:29; Ro 11:33-36).
4. God's sovereign will is perfect. It is the best plan and the only plan (Ep 1:4).

VI. Making decisions and God's sovereign will.

A. James 4:13-16--We must have a humble attitude in planning. All of our plans should have an “if”.

1. Does God's sovereignty nullify the necessity of making plans? Does James rebuke this person for making plans? Why is he rebuked?

B. Circumstances, while controlled by God, should not be used as a leading from God, for they could be interpreted to mean anything. We must weigh circumstances by reason. “An event cannot communicate a message apart from divine revelation.”

C. Paul did not see “open doors” or adversity as a sign from God.

1. He walked away from an open door because he had great concern for Titus' well being (2 Co 2:12-13).

D. In Colossians 4:3, Paul is not praying for guidance, he is praying for an opportunity.

E. What about Gideon's fleece (Judges 6:36-40)?

1. It wasn't merely circumstantial, it was supernatural.
2. Gideon wasn't seeking guidance, but confirmation to strengthen his faith.
3. It showed a lace of faith in Gideon so it should not be imitated.

VII. Paul's decision making in action (Romans 1:8-13).

A. Is it appropriate to make plans (v. 13)?

B. When we have made our plans, what should we do with them (vv. 8-10)?

C. We must submit our plans to God's sovereign will.

D. Our plans should be based on spiritual goals. What were Paul's goals?

E. How should we arrange our goals (Ro 15:20-29)?

VIII. God has given us all we need to make decisions that please Him.

A. He has given us His Word, reason, a new spirit enabling us to carry out His word, faith to trust Him, and the desire to obey.

B. God sovereignly opens doors, grants us wisdom, hears our prayer, and works through our decisions to accomplish His purposes.

IX. How the Way of Wisdom does not have the experiential problems of the traditional view.

A. Ordinary Decisions.

1. There is no need to waste time, we need to only make good judgments. We don't have tension between our theology and the practice of it.

B. Equal Options.

1. We can be thankful that God has given us so many options and then choose one according to our personal desire. It is always easier to serve the Lord in something you enjoy.

C. Immaturity.

1. All decisions should have good reasons and therefore, they can be evaluated more easily.
2. No need to waste valuable time.
3. We recognize our need for wisdom in making good decisions.

D. Subjectivity.

1. The wisdom view has the sufficient and complete revelation of God's will, the Bible.

X. An appeal from Proverbs 2.

My son, if you will receive my sayings, and treasure my commandments within you, make your ear attentive to wisdom, incline your heart to understanding; for if you cry for discernment, lift your voice for understanding; if you seek her as silver, and search for her as for hidden treasures; then you will discern the fear of the LORD, and discover the knowledge of God. For the LORD gives wisdom; from His mouth come knowledge and understanding. He stores up sound wisdom for the upright; He is a shield to those who walk in integrity, guarding the paths of justice, and He preserves the way of His godly ones. Then you will discern righteousness and justice and equity and every good course. For wisdom will enter your heart and knowledge will be pleasant to your soul; discretion will guard you, understanding will watch over you...so you will walk in the way of good men, and keep to the paths of the righteous.

Footnotes

[1]1 This Bible study is basically an outline from Garry Friesen and J. Robin Maxson, Decision Making and the Will of God: A Biblical Alternative to the Traditional View, (Portland, OR: Multnomah, 1980). All quotations are from this book.

Go back to Contend for the Faith.

This page hosted by Get your own Free Home Page