Exodus 4:11 ('who hath made man's mouth?... is it not I the LORD?'), Psalm 75:6-8 ('God is judge; he putteth down one, and lifteth up another'), and Amos 3:6 ('shall evil befall a city, and the LORD hath not done it?') — cited as evidence that God exhaustively micromanages every circumstance of life, including disability, political fortune, and disaster, eliminating room for free or contingent secondary causes.

These are texts about providence over CIRCUMSTANCE and OUTCOME, not about God causally determining the internal volitional act of a free moral choice — an important distinction the objection collapses. Exodus 4:11: Moses has just objected that he is 'slow of speech' and unfit to be God's spokesman; God's reply is a rhetorical rebuke asserting his sovereign prerogative as Creator over the whole spectrum of human capacity, answering Moses's fitness objection — it establishes God's authority to commission Moses despite felt inadequacy, not a specific doctrine that every individual case of deafness or blindness is a discrete direct divine act rather than occurring through the ordinary secondary-causal order (genetics, disease, injury) that God continuously sustains. Psalm 75:6-8 is a hymn of confidence in God's ultimate governance of the geopolitical order (cf. the ANE royal-ideology commonplace that divine sanction lies behind the rise and fall of kings, e.g. Daniel 2:21, 'he removes kings and sets up kings') — it affirms ultimate/macro divine oversight of history without denying the very real human political agency, ambition, and strategy through which such rises and falls actually happen, narrated in exhaustive secondary-cause detail throughout Kings, Chronicles, and Daniel. Amos 3:6 must be read in its immediate rhetorical context (3:3-8, a chain of cause-effect questions — 'does a lion roar... when it has no prey?' — building the case that Amos must prophesy because God has spoken); 'evil' here translates ra'ah, meaning CALAMITY/DISASTER, not moral evil or sin. Amos is defending God's right to send covenantal judgment on a treaty-breaking nation (standard Deuteronomic covenant-curse theology, Lev 26; Deut 28), not claiming God authors moral wickedness — that harder question is addressed separately below (Isaiah 45:7 etc.).

Scripture presents robust general and special providence — God sovereignly governs the macro-shape of history and circumstance, which real secondary causes (genetics, politics, natural process) always operate within and are sustained by — while affirming real, differentiated secondary causation and human responsibility at the level of individual choice. Genesis 50:20, 'you meant evil against me, but God meant it for good,' is the paradigm text: both levels of causation are affirmed simultaneously by the biblical authors themselves without any sense of contradiction.