The prophet Habakkuk once spoke to God, saying, “You are of purer eyes than to behold evil, and cannot look on wickedness” (1:13). Some have questioned how this statement could be true, considering God allowed the diabolical devil to come before His presence on the “day when the sons of God came to present themselves before the Lord” (Job 1:6). How can God be described accurately as having “purer eyes than to behold evil,” when Satan, “the evil one” (Matthew 6:13), was able to present himself before the Lord and have a conversation with Him? If God can be in the presence of “the wicked one” (1 John 3:12), how can He simultaneously not be able to “look on wickedness”?

Consider, first of all, the fact that the Bible repeatedly testifies to God’s omniscience and omnipresence. “[T]here is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:13). Neither the righteous nor the wicked can flee from God’s presence (cf. Psalm 139:7-8). He fills heaven and Earth (Jeremiah 23:23-24). Indeed, God is the all-knowing, ever-present One. Thus, given the Bible’s overall teaching about the nature of God, it should be obvious that Habakkuk 1:13 means something other than “God does not know or see what the wicked are doing.”

Second, that Habakkuk meant something other than “God cannot literally look upon wickedness” is also evident from the very chapter and verse in which he makes this statement. After declaring, “You are of purer eyes than to behold evil, and cannot look on wickedness” (1:13a), he asked, “Why do You look on those who deal treacherously, and hold Your tongue when the wicked devours a person more righteous than he?” (1:13b, emp. added). Those who “deal treacherously” certainly are engaged in wickedness, and yet, God looks on them. Consider also verse two where the prophet asked, “[H]ow long shall I cry, and You will not hear?” (emp. added). What did he mean by “hear”? He explained in his next statement: “Even cry out to You, ‘Violence!’ and You will not save” (emp. added). Thus, to “hear” in verse two meant “to save.” Similarly, in verse 13 the prophet was not suggesting that God cannot see the wicked. He does, in fact, see them and often even allows them to continue in their existence for a time in order to fulfill His purposes.

In context, Habakkuk was bewildered by the fact that God was using a wicked nation like Babylon to punish Judah. The prophet was undoubtedly aware of Judah’s perverse ways (1:1-4), but did not understand why God would “look” toward the extremely wicked nation of Babylon in order to punish the Jews. The truth is, however, God neither approved of nor ignored Babylon’s sins. After He providentially used them to punish the Jews, He likewise brought judgment upon the Babylonians. Just as He predicted (Jeremiah 50-51; Isaiah 21; 45:1; etc.), Babylon was soon destroyed in the sixth century B.C.

God’s perfectly holy, just, divine nature will not allow Him to “look on wickedness”—meaning, He cannot delight, accept, or ignore iniquity. He hates sin (Proverbs 6:16-19). He “is against those who do evil” (1 Peter 3:12). He may have allowed Satan to come into His presence with the sons of God, but God never looks upon wickedness with pleasure and approval.

Be careful, however, not to confuse God’s refusal to approve sin, with the idea that He does not use sinners—or even Satan—to accomplish His will. He used the extremely wicked Chaldeans to bring judgment upon the Jews. He used the Medes and Persians to destroy the Babylonians. And He even used Satan to prove that His servant Job was faithful, and ultimately to show Himself as the sovereign Ruler of the Universe, Who warrants man’s unwavering respect and loyalty.

Job 1:6—How can Satan come before God when he was dismissed from heaven?

Problem: Job 1:6 states that the sons of God came to present themselves to God, and “Satan also came among them.” However, this implies that Satan has access to the throne of God when elsewhere it is declared that he has been banished from God’s presence (Rev. 12:7–12).

Solution: Satan has been officially expelled from heaven, but he still actually has access there. Several places in Scripture present the idea that Satan has access to the presence of God in order to accuse the saints. In Zechariah 3:1 we find a vision of Joshua standing before the angel of the Lord with Satan on his right hand accusing him. Revelation 12:10 identifies Satan as the accuser of the brethren “who accused them before our God day and night.” Apparently, as the prince of the power of the air (Eph. 2:2), Satan has had opportunity to appear before God for the purpose of accusing God’s people of sin. This is what he is doing against Job in both Job 1:6 and 2:1.

It is clear from verses such as the following that one title for Jesus is “Son of God.”

> Matthew 8:29
> And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?”

> Matthew 14:33
> Then those who were in the boat came and worshiped Him, saying, “Truly You are the Son of God.”

> Matthew 26:62–64
> And the high priest arose and said to Him, “Do You answer nothing? What is it these men testify against You?” But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!” Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.”

> Mark 1:1
> The beginning of the gospel of Jesus Christ, the Son of God.

Throughout Scripture, others are also called “son(s) of God.”

- Adam (Luke 3:38)
- Angels (Job 1:6, 2:1, 38:7)1
- Believers (Matthew 5:9; Romans 8:14, 19; Galatians 3:26)

“A son of God” or “sons of God” are monikers for those who follow after God. But the phrase “the Son of God” is used only for Jesus Christ. He is called the “only begotten Son” (John 1:14, 3:16, 3:18; 1 John 4:9) and “His [God’s] own Son” (Romans 8:3). Jesus is referred to as “the Son” when God is referred to as “the Father” (John 3:35–¬36; 5:19–27; 6:40; 17:1; 2 John 1:9; Matthew 28:19). In fact, Jesus is the Son, the second person of the Godhead, which cannot be said of any human or angel.

When understood from the whole context of Scripture, there is really no contradiction. Jesus is called “the only begotten” as the unique Son of God in a very real sense that no angelic being or member of humanity can share.

# Sons of God vs. The Only Begotten Son

Is Jesus God’s Only Son?

If Jesus is God’s “only begotten Son,” how can angels and Christians also be called God’s sons?

It is clear from Scripture that a primary title for Jesus is the “Son of God”:

• "And suddenly they cried out, saying, 'What have we to do with You, Jesus, You Son of God?'" (Matthew 8:29)
• "Truly You are the Son of God." (Matthew 14:33)

However, throughout Scripture, others are also referred to as "son(s) of God":

• Adam is called the "son of God" by creation (Luke 3:38).
• Angels are called the "sons of God" (Job 1:6, 38:7).
• Believers are called the "sons of God" by grace and adoption (Matthew 5:9; Romans 8:14; Galatians 3:26).

The Unique Begotten Son

The distinction lies in the nature of the sonship. "A son of God" or "sons of God" are titles used for created beings who either follow God, are created directly by Him (like angels and Adam), or are adopted by grace.

But the phrase “the Son of God” applied to Jesus Christ denotes an eternal, uncreated reality. He is called the “only begotten Son” (John 1:14, 3:16) and “His own Son” (Romans 8:3). As historical Christianity has affirmed from the beginning, Jesus is the Son by nature, eternally begotten of the Father, sharing the exact same divine essence. He is the second Person of the Godhead.

Created beings are sons by grace or creation; the Word is the Son by nature. Therefore, there is no contradiction. Jesus is the “only begotten” in a unique, eternal, and divine sense that no angelic being or human can share.