In Christian apologetics, one pressing question is theodicy: How do we reconcile God’s love and goodness with the existence of evil? One important part of the answer to this question, for most apologists, is free will: just as Adam and Eve were free to break God’s law and eat from the tree of the knowledge of good and evil, so we are free to choose evil over good. And we do. Often.
Who could argue that the vast majority of evil in the world isn’t man-made?
But “free will” isn’t close to telling the whole story of evil in the world. For one thing, our free will is itself so corrupted by sin—into which and with which we’re born—that choosing not to sin is impossible. Left to our own devices, apart from grace, our will is in bondage. This is why, for example, we Wesleyan-Arminians speak of God’s “prevenient” grace: we need the work of the Holy Spirit to enable us to make a free choice to accept Christ as Savior and Lord. This choice, we believe, isn’t determined by God but is made possible by God. Before we can be saved, in other words, our will has to be set free.
Despite how some Calvinist opponents of Arminianism frame it, we don’t advocate for “free will” so much as freed will. There’s a world of difference between the two.
Still, I recognize that “free will” arguments would not be persuasive to any Calvinist who holds his convictions with perfect consistency. This post isn’t for them, unless they believe, as I do, that we will possess free will in heaven.
But how could we, since heaven is a place without sin? If we can’t be free on earth without sinning, how can we be free in heaven without sinning? In this world, after all, sin seems unavoidable. How will it not be in the next? If we sin in heaven, how can we remain in heaven? On the other hand, if God prevents sin in heaven by overriding our free will, why didn’t he do this on earth—and spare us all the pain and suffering?
Do you see the problem? Many skeptics do.
Clay Jones answers these questions in his book Why Does God Allow Evil? In fact, Dr. Jones argues that one important reason for evil in this world is to teach us the folly of sin. Every time we sin—and suffer its consequences—we are learning how stupid sin is. (“Stupid” is his word.) I can gladly testify that this experience is an effective teacher!
But there are many other reasons that we won’t sin. First, our bodies will be perfect, and we’ll all—equally—have everything we need. How much of our greed, lust, anger, and envy come from a sense that we don’t possess what we need—and that someone else does? Imagine perfect satisfaction and perfect contentment in Christ for all eternity. As Jones writes,
In Kingdom Come, there won’t be any forbidden fruit. Presumably we will be able to eat as much as we desire—we won’t get fat as we’ll have spiritual bodies like Jesus had—and there will be no lack so there won’t be a fight over the last chunk of chocolate cake. In Kingdom Come the lust of the eyes won’t be an issue either, because we are all inheriting the kingdom. As Jesus said in Luke 12:32, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” He’s not just letting us visit the kingdom—which would be awesome in itself—He’s giving the kingdom to us. It’s not like some of us will have beachfront property while others are stuck in a slum. Mark Twain’s advice, “Buy land, they’re not making it anymore,” will be irrelevant. All of us will be coheirs in the kingdom.
We’ll also be free from the destructive influence of Satan and rebellious humans. It’s hard to underrate how important their influence is in our choosing to sin:
Consider that many, if not most, of the temptations to sin come from sinful humans acting out their sinfulness. Adultery and fornication take at least two people, after all. Also, someone has to pose for porn, someone else takes the pictures, someone else distributes them, and so on. People produce media that makes us lust after people, positions, possessions, and pleasures, and they cause us to have wrong views about that which really matters. In the kingdom, we won’t have to respond to lies or to gossip or to the seducer. They will be no more.
Jones even argues that the ongoing existence of hell will be a sober reminder of the “folly of rebellion.”
There’s more: just as our experience with evil in this world teaches us not to sin, our experience in Final Judgment will do the same:
What we didn’t learn about the horror of sin in this life will be declared to everyone at the judgment. Every evil intent and rank rebellion, even those cloaked with goodness will be exposed for exactly what it is to all the redeemed and angels. They will be unmistakable because the judgment will reveal them for what they really are.
But this education isn’t limited to God’s judgment of us, but our judgment of others. As Jones explains,
In 1 Corinthians 6:2-3, we learn that Christians will judge men and angels, so it isn’t as if we won’t have to attend the judgment of other beings, whether angelic or human. We’ll not only be attending, we’ll be participating in the entire judgment. And what information will come out at the judgment? Everything. Jesus said in Matthew 12:36 that “on the day of judgment people will give account for every careless word they speak.” Not only will intentionally hurtful words be judged, but even careless words.
Of course, from scripture such as Romans 2:16, 1 Corinthians 4:5, Hebrews 4:13, and Revelation 20:11-15, secret and hidden sins will also be disclosed and judged. Jones even estimates that the judgment of everyone who ever lived will take hundreds of thousands of years—so there’s a lot of time for education! While estimating time in this manner seems highly speculative, his point is a good one: We will have ample opportunities to learn about the folly of sin.
Finally, what Jones refers to as “epistemic distance between us and God” will be eliminated. Faith will become sight. “We will know fully, even as we are fully known.”
With all of this in mind, Jones argues, the temptation to sin in heaven will seem as appealing as stabbing a pen in your eye. There is no scenario I can imagine in which I would ever be tempted to do that. Can you imagine temptation to sin being as resistible as that? We can look forward to that day!
1. Clay Jones, Why Does God Allow Evil (Eugene, OR: Harvest House, 2017), 147-8.
2. Ibid., 149
3. Ibid., 153.
4. Ibid., 155-6.