In "Sennacherib Sent by God Against His People, yet Punished for Going," Alexander Carson addresses the theological tension between divine sovereignty and human agency, particularly in the context of God appointing Sennacherib to punish Israel. Carson argues that although Sennacherib was sent by God, his actions were motivated by sinful pride and selfishness, thus rendering him guilty despite serving God’s purposes. He supports this argument with references to Isaiah 10:5-7, emphasizing that Sennacherib did not act with the intention of fulfilling God's will but went to fulfill his own ambitions. The practical significance of this doctrine lies in understanding God's sovereignty in using even the wicked for His plans while maintaining human responsibility for sin, a key tenet in Reformed theology emphasizing both God’s control over history and human moral accountability.
Key Quotes
“Here the truth is practically exhibited: God appoints what his enemies act yet the whole sin is theirs.”
“Though Sennacherib was sent by God to punish his people for their sins - yet the instrument of wrath did not know that he was God's messenger and did not act from obedience to God.”
“In a sovereign way utterly inscrutable to human wisdom God sends the Assyrian to do his work while he did his own work and satisfied his own pride and passions.”
“Justice is the same thing among nations as among individuals.”
What does the Bible say about God's sovereignty and human actions?
The Bible affirms that God sovereignly ordains all events, including human actions, while holding individuals accountable for their sins.
Isaiah 10:5-7
How do we know that God uses evil for good?
The Bible teaches that God sovereignly orchestrates even evil actions for His ultimate purposes and glory.
Isaiah 10:5-7
Why is understanding God's sovereignty important for Christians?
Understanding God's sovereignty reassures Christians that God is in control and will bring about His purposes.
Romans 8:28
The wisdom of this world can never understand this part of the ways of the Most High. If the Assyrian was without any command from God, or any constraint on his mind, how can he be said to be sent by God? If in any sense he was sent by God, how can he be guilty in going? How can he be justly punished for doing the very thing which God appointed him to do? Here is the very essence of the question that has for ever agitated the wisdom of this world, the consistency of the decrees of God with the voluntary actions of men. Here the truth is practically exhibited. God appoints what his enemies act, yet the whole sin is theirs. How can this be? Foolish men, why ask the question ? Are you able to measure the conduct of the infinite and incomprehensible Jehovah? That the thing is true, every impartial mind must here see. How it is true, is not revealed, therefore, can never be found out should never be inquired after. What God reveals, let us know: what he conceals, let us not attempt to discover.
One thing we may here see plainly. Though Sennacherib was sent by God to punish his people for their sins;- yet the instrument of wrath did not know that he was God's messenger; and did not act from obedience to God. He acted from selfish and wicked motives; and, therefore, was guilty in doing the very thing which God had appointed to be done by him. "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth bis heart think so, but it is in his heart to destroy and cut off nations not a few."—Isaiah x. 5-7. In a sovereign way utterly inscrutable to human wisdom, God sends the Assyrian to do his work, while he did his own work; and satisfied his own pride and passions. Instead of intending to execute the purposes of the Lord, the conqueror boasted of doing all by his own power, and turns all to his own glory. The Lord, therefore, denounces: "Wherefore it shall come to pass, that, when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem, I will punish the pride of the stout heart of the king of Assyria, and the glory of his high looks."
Here we have an infallible commentary on the Providence of God with respect to the desolators of the earth in every age. God sends them as his scourge, yet they go to gratify themselves; and are, therefore, justly guilty of all the evils which they cause to mankind. Whether they are ultimately successful or unsuccessful, God will call them to account for all the blood which they have shed, and all the miseries which they have brought upon the earth. Cyrus and Alexander, Julius Csesar and Napoleon, all executedthe purposes appointed by the Lord for them to perform; yet they are all guilty of every aggression on the happiness of mankind. They served God, but they did not intend to serve him. And what are all the wars that still spread desolation and misery among the nations? Their authors are commissioned by the Ruler of the world to the work of violence, but for every drop of the oceans of blood that have been shed since the murder of Abel men must give account. Princes and statesmen may think that the interests or aggrandisement of their nations is a just apology for their wars. But justice is the same thing among nations as among individuals. If the pirate is to be blamed by Alexander for disturbing the seas, Alexander is equally to be blamed by the pirate for disturbing the world.
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