THEOLOGY
II. THE DOCTRINE OF PROVIDENCE
The Christian view affirms that God has not merely created the universe, together with all its properties and powers, and that he is preserving all that he has created, but that as a holy, benevolent, wise, and omnipotent being, he also exercises sovereign control over it. This sovereign control is called providence.
A. THE DEFINITION OF PROVIDENCE
Etymologically, the word “providence” means foreseeing. From this basic idea has developed the meaning of providing for the future. But in theology the word has received a more specialized meaning. In this field, “providence”
means that continuous activity of God whereby he makes all the events of the physical, mental, and moral realms work ,out his purpose, and this purpose is nothing short of the original design of God in creation. To be sure, evil has entered the universe, but it is not allowed to thwart God’s original, benevolent, wise, and holy purpose.
B . THE PROOFS OF THE DOCTRINE
1. The nature of God and the universe. Since God is not only a personal being, infinite in wisdom, goodness, and power, but is also the creator and consequent owner of the universe, he may be expected to govern his own possession. As a personal and wise God, he may be expected to act rationally ; as a good God, he may be expected to have the interests of his creatures at heart; and as the omnipotent God, he may be relied upon as having the ability to accomplish all his purposes. The Christian bases,his confidence in the ultimate triumph of the right partly on his conception of the nature of God.
As a practical proof of the belief that God exercises sovereign rule over his creation, we note that the universe everywhere exhibits evidence of intelli- gence and control, although this intelligence is not in matter itself. Means
are adapted to ends, both in the visible and in the invisible world. We find that one kingdom is adapted to another and the solar system to our world as a whole. This evidence of intelligence and control is seen also in man’s con- stitution. Our sense of dependence involves the idea, not only of our origina- tion by him, but also of our continued existence. He holds our soul in life;
when he takes away our breath, we die. The same thing may be argued from our sense of responsibility. It implies that God has a right to lay down the laws of moral conduct, that he knows all about our ways, and that he will reward the righteous and punish the unrighteous. In other words, the uni- verse itself bears evidence of God’s sovereign rule over it.
2. The teaching of Scripture. The Scriptures say more about God’s work in providence than about his work in creation. They show that God exercises sovereign rule over all the physical universe, over plant and animal creation, over the nations of the earth, and over all individuals.
a. Over the physical universe. Scripture indicates that God controls all the physical universe. Sunshine (Matt. 5:45), wind (Ps. 147:18), lightning (Job 38:25,35), rain (Job 3826;. Matt. 5:45), thunder (1 Sam. 7:10), waters (Ps.
147:18),
hail
(Ps. 148:8), ice (Job 37:10), snow (Job 37:6; 38:22), and frost (Ps. 147:16) are all subject to his bidding. The heavenly bodies, such as the sun (Matt. 5:45) and the stars (Job 38:31-33), obey his will. The mountains are removed (Job 9:5), the earth quakes (Job 9:6), and the ground yields her increase (Acts 14:17) at his mandate. He uses the beneficent elements as expressions of his goodness and love, the destructive as instruments of disci- pline and punishment. Men should, therefore, humble themselves in the times of physical visitation and pray to him who has all the elements in his power.b. Over the plant and animal creation. Every living creation is in the hand of God (Job 12: 10). God provides for and controls all plants (Jonah 4: 6; Matt.
6:28-30), fowl (Matt. 6:26; 10:29), beasts (Ps. 104:21, 27f.; 147:9), and fish (Jonah 1:17; Matt. 17:27).
c. Over the nations of the earth. God “rules over the nations” (Ps. 22:28).
He increases and destroys them (Job 12:23), observes and judges them (Ps.
66:7; 75:7), establishes and dethrones rulers (Dan. 2:3739; 4:25), sets national boundaries (Acts 17:26), and uses nations and their rulers in the exercise of his will (Isa. 7:20; 10:5-15; 45:1-4). “There is no authority except from God, and those which exist are established by God” (Rom.
13:l).
d. Over all areas of each man’s existence. (1) Over the birth, career, and death of men. God is actively involved before one is yet born (Ps. 139: 16;
Jei. 1:5) and works out his purposes in one’s life (1 Sam. 16:l; Gal. 1:15f.).
This is the case whether one recognizes it or not (Isa. 45:5; Esth. 4:14). God provides for man’s needs (Matt. 5:45 ; 6:25-32; Acts 14:17) and determines
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the time and circumstances of man’s death (Deut. 32:49f. ; John 21:19;
2 Tim. 4:6-8). (2) Over the successes and failures of men. The Lord promotes and demotes people (Ps. 75:7), puts down princes and exalts the lowly (Luke 1:52), makes rich and makes poor (1 Sam. 2:6-8). He is involved in the very thinking process of man (Prov. 2l:l). (3) Over the most trivial of circumstances. He is concerned with the sparrow, and more so the hairs of our head (Matt. 10:29f.). He determines the way the lot falls (Prov. 16:33).
He even gives and withholds sleep (Esth. 6:l). (4) Over the needs of his people. He cares for his own (1 Pet. 5:7), gives safety (Ps. 4:8), protects (Ps.
121:3), provides good (Ps. 5:12), sustains (Ps. 63:8), supplies needs (Phil.
4:19), and in general makes all things work out for good for those who love him (Rom. 8:28). “For from old they have not heard nor perceived by ear, neither has the eye seen a God besides Thee, Who acts in behalf of the one who waits for Him” (Isa. 64:4). (5) Over the destinies of the saved and the unsaved. He will bring the believer through this life to glory (Ps. 73: 24), and, though he fall, the Lord will uphold him (Ps. 37:23f.), but judgment shall come from the Lord upon the unbeliever (Ps. 11:6). (6) Over the free acts of men. He worked in the hearts of the Egyptians to do his bidding (Exod. 12:36), and likewise in the hearts of David (1 Sam. 24:18), Ar- taxerxes (Ezra 7:27), the believer (Phil. 2:13), the king (Prov. 21:1), even all men (Jer. 10:23). “The plans of the heart belong to man, but the answer of the tongue is from the Lord” (Prov. 16:l).
How then do the sinful acts of men fit into the program of a sovereign God? Does God necessitate sin? Several incidents make it appear that way.
God hardened Pharaoh’s heart (Exod. 10:27) ; it was sin for David to number Israel, yet the Lord moved him to do it (2 Sam. 24: 1; cf. 1 Chron. 21:l); God gave the sinner up to more sin (Rom. 1:24, 26, 28); he shut up all in disobedience (Rom. 11:32); and, during the tribulation, God will send a deluding influence so that the unbelievers will believe a lie (2 Thess. 2 : 11). If God is not the author of sin (Hab. 1: 13; James 1: 13; 1 John 1:5; 2:16), how can these incidents be explained? How is God related to man’s sinful acts?
This can be answered in four ways. (1) Often God restrains man from the sin which man intends to do. This is called “preventative providence.” God said to Abimelech, “I also kept you from sinning against Me; therefore I did not let you touch her” (Gen. 20:6). David prayed, “Also keep back thy servant from presumptuous sins; let them not rule over me” (Ps. 19:13; cf. Matt.
6: 13). God has promised not to allow the believer to be tempted above what he can bear (1 Cor. 10: 13). (2) God, instead of actively restraining man from doing evil, will sometimes permit sin to take its course. This is called “per- missive providence.” In Hosea 4:17, God said, “Ephraim is joined to idols;
let him alone.” God “permitted all the nations to go their own ways” (Acts 14:16; cf. 2 Chron. 32:31; Ps. 81:12; Rom. 1:24, 26, 28). (3) Further, God uses directive providence. He allows evil, but directs the way it goes. Jesus
The Works
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God: His Sovereign Rule 125 said to Judas, “What you do, do quickly” (John 13:27). Those involved in the crucifixion of Christ did what God predestined to occur (Acts 2:23 ; 4: 27f.). Man’s intent was evil, but God used this evil intent to accomplish his will. God uses the wrath of man to praise him (Ps. 76: 1.0 ; cf. Isa. 10: 5-l 5).(4) Finally, God, through restrictive providence, determines the limits to which evil and its effects may go. He said to Satan, “Behold, all that he has is in your power, only do not put forth your hand on him” (Job 1: 12; cf. 2:6;
1 Cor. 10:13; 2 Thess. 2:7; Rev. 20:2f.).
From these considerations it is clear that all the evil acts of the creature are under the complete control of God. They can occur only by his permission, and only insofar as he permits them. Though they are evil in themselves, he overrules them for good. Thus the wicked conduct of Joseph’s brethren, the obstinacy of Pharaoh, the lust for conquest of the heathen nations that invaded the Holy Land and finally carried the people into captivity, the rejection and crucifixion of Christ, the persecution of the church, and the wars and revolutions among the nations have all been overruled for God’s purpose and glory. The fact that God has turned evil into good ought to induce his children to trust him to do the same with the evil of the present generation.
C. THE ENDS TOWARDS WHICH PROVIDENCE IS DIRECTED
God governs the world with a view to the happiness of the creature. Satan implied in his temptation of Eve that God was trying to withhold something good from her and Adam (Gen. 3:4f.), and he has been endeavoring all along to make men believe that God is doing this. In contrast Paul says, “He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and glad- ness” (Acts 14:17). Jesus says, God “causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt. 5:45).
His goodness has the important purpose of leading people to repentance (Rom. 2:4). God seeks the welfare of his children in particular, for the Psalmist says, “No good thing does He withhold from those who walk uprightly” (Ps. 84:ll). And Paul says, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28).
God also governs the world with a view to the mental and moral develop- ment of the race. There is such a thing as an education of the race, but it is not,an education that takes the place of salvation. The entire Levitical system was educational, preparing the way for the introduction of the true Lamb of God that takes away the sin of the world (Gal. 3: 24). This mental and moral development is seen in various ways during the Christian centuries. It is seen in the elevation of woman, the erection of hospitals, the introduction of
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educational systems, the abolition of slavery, the granting of religious lib- erty, the development of technology in such areas as communication and transportation, etc. These are all humanitarian developments, but even so, we must ultimately trace them back to God’s providential government of the world. Though in themselves they have but a temporal value, they may be used as aids in the spread of the gospel.
God governs the world with a view to the salvation and preparation of a people for his own possession. He chose Israel that they might be such a possession (Exod. 19:5f.), and he has called the church for the same purpose (Titus 2: 14; 1 Pet. 2:9). The incarnation of God in Christ, the atoning death of Christ, the gift and coming of the Holy Spirit, the production and preser- vation of the Scriptures, and the institution of the church and its ministry are all intended to help save and prepare this people for himself. In a very real sense, God’s providence is directed toward the production and preservation of saints (Eph. 3:9f. ; 5:25-27). It is clear also that God bestows many blessings upon the unsaved people because of the presence of his people among them (Gen. 18:22-33; 2 Kings 3:13f.; Matt. 5:13-16).
The primary end of God’s government is his own glory. He rules for the purpose of manifesting his perfections: his holiness and righteousness, his power, his wisdom, his love, his truth. The providence of God is directed to the exhibition of these qualities of his being. His holiness and righteousness are manifested in his hatred of and opposition to sin; his power is manifested in his work of creation, preservation, providence, and redemption; his wis- dom, in his establishing ends and means to these ends; his love, in his provision for his creatures, especially in his provision of salvation through the gift of his Son; and his truth, in the establishing of the laws of nature and of the mind, and in his faithfulness to his promises. Thus the primary object of his sovereign rule is the manifestation of his own glory. As he himself says, “For My own sake, for My own sake, I will act; for how can My name be profaned? An my glory I will not give to another” (Isa. 48:ll).d
D. THE MEANS EMPLOYED IN THE EXERCISE OF DIVINE PROVIDENCE
In outward affairs, God employs the laws of nature. By means of these laws, he has established the seasons and assured us of food for our subsistence (Gen. 8:22). By means of these, he has also given man the instinct of self-preservation and the sense of moral responsibility (Rom. 1:26; 2:15).
He sometimes supplements these laws by miracles. Thus, he delivered and prepared Israel by a miracle (Exod. 14: 21-31), he provided relief in time of war (2 Kings 3: 16f .), he delivered his servant Elisha (2 Kings 6: 18), and he freed Peter for further ministry (Acts 12:1-19). He sometimes brings things to pass by uttering his powerful word. When he speaks, it is done; when he commands, it stands fast (Ps. 33:9); when he calls for destructive insects,
The Works of God: His Sovereign Rule 127 they come (Ps. 105:31, 34); when he speaks the word of healing, sickness vanishes (Matt. 8:8, 13); and when the lawless one will come and for a time_ rule the world, Christ will appear and destroy him with his powerful word (2 Thess. 2:8; cf. Rev. 19:20f.).
In the inward affairs of his government, he uses a variety of means. (1) He uses his Word. Men are frequently referred to the Scriptures for guidance and direction (Josh. 1:7f.; Isa. 8:20; Col. 3:16). Kings, as well as subjects, are to be subject to the Word of God (Deut. 17:18-20). (2) God appeals to man’s reason in the solution of their problems (Acts 6:2). God’s ways cannot be fathomed by reason, but they are not contrary to sound reason. (3) God uses persuasion. He has instituted the ministry to instruct and persuade people of the truth (Jer. 7:13; 44:4; Zech. 7:7; Acts 17:30). Through his servants, God entreats men to be reconciled to himself (2 Cor. 5:20). (4) God uses inner checks and restraints. Paul was very sensitive to such inner indications of God’s will (Acts 16:6f.). (5) G od uses outward circumstances. He leads by closed doors as well as by open doors (1 Cor. 16:9; Gal. 4:20). It is, of course, always possible that inauspicious circumstances may be a test of our faith rather than a providential hindrance to a certain action. Only prayer and careful study can determine which is the case in any given instance. (6) God inclines the hearts of men in one direction rather than in another (1 Kings 8:58; Ps. 119:36; Prov. 21:l; 2 Cor. 8:16). He even inclines the hearts of evil men to do his will (2 Kings 19:28; Isa. 45:1-6; Rev. 17:17). (7) God sometimes guides men by dreams and visions. Joseph (Matt. 2: 13, 19, 22) and Paul (Acts 16:9f. ; 22 : 17f.) were thus guided.
In some of his providential dealings, God employs special agents. These are the angels and the Holy Spirit. It appears as if the angels are clsed in the outward administration of his government (2 Kings 19:35 ; Dan. 6:22 ; 10:5-21; 12:l; Matt. 28:2; Acts 8:26; 12:7-lo), and the Holy Spirit in the inward and spiritual part of his rule (Luke 4: 1; John 16:7-15 ; Acts 8:29;
10:19f.; 16:6f.; Rom. 8:14, 26). The former, of course, though great in power, are not omnipotent; the latter, being himself God, is both omniscient and omnipotent.
E. THE THEORIES OPPOSED TO THE DOCTRINE OF PROVIDENCE
Although the doctrine under consideration is one of the most precious to the child of God, it is denied by those who do not believe in the true God. Three theories opposed to it may be briefly noted.
I. Naturalism. Naturalism holds that nature is the whole of reality. Every- thing that occurs in the universe is due to the operation of the laws of nature.
Man’s happiness and chances of success are dependent upon his knowledge of and cooperation with these laws. While the Scriptures recognize the exis-
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tence of the laws of nature, they do not teach that they operate indepen- dently. They represent them as neither self-directing nor self-sustaining.
God concurs in all the operations of these laws, both of matter and of mind, and sometimes he acts entirely independent of them. In this way the miracles of the incarnation and resurrection of Christ can be explained.
2. Fatalism. Fatalism is to be distinguished from determinism. The former holds that all events are determined by fate, instead of by natural causes, and that nothing man can will or do affects the course of events; determinism holds that events take place of necessity, but that they are made necessary by events immediately preceding, to which they stand in a relation of cause and effect. The fatalist may speak of the decreeing power as God, but it is certainly not the God of the Scriptures. Fatalism recognizes the inadequacy of naturalism to explain all that happens and ascribes the events which take place in spite of natural law to the direct operation of fate. The chief objection to fatalism is that it makes the originating cause arbitrary and non-moral, and usually impersonal.
3. Pantheism. Since all pantheistic theories are necessitarian in nature, they have no real doctrine of providence. Since they are obliged to make the governing cause also the author of sin, they destroy all possibility of true morality. Man, being a part of this pantheistic god, cannot help sinning.
Further, these theories cannot explain miracles. They may speak of “muta- tions” and “emergent evolution,” but these ideas cannot explain the miracles of the incarnation and the resurrection of Christ, nor, indeed, any of the other bibiical miracles. Also, they deny the freedom of man. Being part of this world system, man, too, acts of necessity. Yet man feels that in a very real sense he can initiate action and that he is responsible for his conduct. He will not sacrifice his freedom to a logical process or a great mechanism of which he is supposed to be a part.
F. THE RELATION OF PROVIDENCE TO SOME SPECIAL PROBLEMS
It is difficult to refrain from adopting one or the other of two extremes: that God is the sole actor in the universe or that man is the sole actor. The truth lies somewhere between these two extremes. This fact has to be kept in mind in connection with our conception of the freedom of man and of prayer. Note these relations briefly:
2. The relation of providence to freedom. As has been said, God sometimes allows man to do as he pleases; that is, he puts no restraints in the way of man’s carrying out his wicked desires. Also, God sometimes keeps a man from doing what, in his freedom, he would otherwise do. He uses circum-
The Works of God: His Sovereign Rule 129 stance, the influence of friends, and inner restraints to accomplish this pur- pose. Sometimes he controls sin by allowing it to go so far and no further.
Finally, God always overrules what man does in order to accomplish his own ends. He makes even the wrath of man to praise him.
2. The relation of providence to prayer. Some hold that prayer can have no real effect upon God, since he has already decreed just what he will do in every instance. But that is an extreme position. “You do not have because you do not ask’ (James 4:2) must not be ignored. God does some things only in answer to prayer; he does some other things without anyone’s praying;
and he does some things contrary to the prayers made. In his omniscience he has taken all these things into account, and in his providence he sovereignly works them out in accordance with his own purpose and plan. If we do not pray for the things that we might get by prayer, we do not get them. If he wants some things done for which no one prays, he will do them without anyone’s praying. If we pray for things contrary to his will, he refuses to grant them. Thus, there is a perfect harmony between his purpose and providence, and man’s freedom.