I. Man's responsibility for the sin which God foresees.

It seems as if the prophet's words had much to do in exciting the
ambitious desires which led to the crime. Hazael's purpose of
executing the deed is clearly known to the prophet. His ascending the
throne is part of the divine purpose. He could find excuses for his
guilt, and fling the responsibility for firing his ambition on the
divine messenger. It may be asked--What sort of God is this who works
on the mind of a man by exciting promises, and having done so, and
having it fixed in His purposes that the man is to do the crime, yet
treats it when done as guilt?

But now, whatever you may say, or whatever excuses Hazael might have
found for himself, here is just in its most naked form that which is
true about all sin. God foresees it all. God puts men into
circumstances where they will fall, God presents to them things which
they will make temptations. God takes the consequences of their
wrongdoing and works them into His great scheme. That is undeniable on
one side, and on the other it is as undeniable that God's foreseeing
leaves men free. God's putting men into circumstances where they fall
is not His tempting them. God's non-prevention of sin is not
permission to sin. God's overruling the consequences of sin is not His
condoning of sin as part of the scheme of His providence.

Man is free. Man is responsible. God hates sin. God foresees and
permits sin.

It is all a terrible mystery, but the facts are as undeniable as the
mystery of their co-existence is inscrutable.