God’s Plan
3. There is justification for scientifically investigating the creation
Science assumes that there is within the creation some sort of order or pattern which it can discover. If the universe were random and, conse- quently, all the facts scientists gather about it were merely a haphazard collection, no real understanding of nature would be possible. But by affirming that everything has been made in accordance with a logical pattern, the doctrine of creation substantiates science’s assumption. It is significant that historically science developed earliest and most rapidly in European culture, where there was a belief in a single God who had created according to a rational plan, rather than in some other culture where there was a belief in several gods who engage in conflicting activities.28 Knowing that there is an intelligent pattern to the universe, the Christian is motivated to seek for it.
4. Nothing other than God is self-sufficient or eternal. Everything else, every object and every being, derives its existence from him. It exists to do his will. Only God is deserving of our worship. Everything else exists for his sake, not he for its sake. Although we will highly respect the creation, since it has been made by him, we will always maintain a clear distinction between God and it.
28. Alfred North Whitehead, Science and the Modern Works (New York: Macm&xn, 1925), p. 12.
God’s Cont:inuing Work: Prov’rldence
Providence as Preservation Providence as Government
The Extent of God’s Governing Activity
The Relationship Between God’s Governing Activity and Sin The Major Features of God’s Governing Activity
Providence and Prayer Providence and Miracles
W hile creation is God’s originating work with respect to the universe, providence is his continuing relationship to it. By providence we mean the continuing action of God by which he preserves in exis- tence the creation which he has brought into being, and guides it to his intended purposes for it. In terms of the daily dynamics of our lives, therefore, providence has in many ways more actual pertinence than does the doctrine of creation. The word derives from the Latin provi-
dere, which literally means to foresee. But more than merely knowingabout the future is involved. The word also carries the connotation of acting prudently or making preparation for the future.
Providence in certain ways is central to the conduct of the Christian
life. It means that we are able to live in the assurance that God is present
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388 What God Does God’s Continuing Work: Providence 389
and active in our lives. We are in his care and can therefore face the self-sufficient. Some people tend to think of God’s work as ending with future confidently, knowing that things are not happening merely by creation. In their view, after creation all things have remained in exis- chance. We can pray, knowing that God hears and acts upon our tence simply by virtue of some innate power. This is expressly rejected prayers. We can face danger, knowing that he is not unaware and by the teaching of Scripture, however. Both the origination and the
uninvolved. continuation of all things are a matter of divine will and activity.
The doctrine of providence often appears in discussions of general revelation and in the arguments of natural theology, for it is concerned with those aspects of God’s work which to a large extent are accessible to everyone. It is at least possible to see the hand of God in the workings of history and nature. Here, then, there will be some overlap between theology and the areas of history and science. Insofar as history is not merely a chronicling of events that occur but also an attempt to inter- pret them or to find some sort of pattern within those events, the histori- ans work may support the doctrine of providence. But if the historian sees no pattern, his work will contradict the doctrine. Moreover, provi- dence as described in the Bible extends to the unusual events called miracles, which seem somehow to defy science’s picture of the regular- ity of the universe. There is therefore the potential for conflict between science and the Christian doctrine of providence as well.
Providence may be thought of as having two aspects. One aspect is God’s work of preserving his creation in existence, maintaining and sustaining it; this is generally called preservation or sustenance. The other is God’s activity in guiding and directing the course of events to fulfil the purposes which he has in mind. This is termed government or providence proper. Preservation and government should not be thought of as sharply separate acts of God, but as distinguishable aspects of his unitary work.
God’s presence is particularly evident in the preservation of Israel as a nation.1 For example, the hand of God was present in providing for the needs of his people at the time of the great famine. God had brought Joseph to Egypt to make provision for feeding the people in the time of shortage. The sparing of the people in the time of Moses is also particu- larly noteworthy. By ordering the killing of the Israelite male children the Egyptians attempted to prevent Israel from multiplying and gaining strength (Exod. 1). Yet the midwives saved these children, and remark- able circumstances spared Moses’ life. The series of plagues designed to deliver the Israelites from their oppressors culminated in the death of the first-born of all households in Egypt. Yet the first-born children of the Israelites were spared. When they fled and were pursued by the Egyptians, the children of Israel were enabled to pass through the Red Sea on dry land, while the Egyptians were engulfed in the waters and drowned. In their wanderings through the wilderness, God’s chosen nation received miraculous provision, primarily manna, but quails and water as well. They were given victories in battle, sometimes against great odds, as they sought to take the land promised to them from those who then occupied it.
In the Book of Daniel, God’s work of preservation is again very strik- ing. Shadrach, Meshach, and Abednego were condemned to be burned in the fiery furnace for failure to worship the golden image that had been set up. Yet they emerged unharmed from the furnace, while those who cast them in were destroyed by the heat. Daniel, because he prayed to his God, was thrown into a den of lions, yet he also emerged unharmed. Certainly God’s preserving of his people was never clearer.
Providence as Preservation
Preservation is God’s maintaining his creation in existence. It involves God’s protection of his creation against harm and destruction, and his provision for the needs of the elements or members of the creation.
Numerous biblical passages speak of God’s preserving the creation as a whole. In Nehemiah 9:6, Ezra says, “Thou art the L
ORD, thou alone;
thou hast made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and thou preservest all of them; and the host of heaven worships thee.” After a statement about the role of Christ in creation, Paul links him to the continuation of the creation as well: “He is before all things, and in him all things hold together” (Col. 1:17). The writer to the Hebrews speaks of the Son as “upholding the universe by his word of power”
(1:3).The import of such passages is to deny that any part of the creation is
Jesus has also given clear teaching regarding the Father’s work of preservation. The disciples were concerned about the necessities of
1. It should be noted that our concept of preservation
differs somewhat from Augus-
tus H. Strong’s concept of preservation. In his view (Systematic Theology [Westwood, N.J.:
Revell, 19071, pp. 410ff.), preservation is the maintaining in existence of all that is. How- ever, one gets the impression that Strong has only the physical universe or physical matter in mind, not human beings. Further, he seems to be thinking only of the end of preservation, and not the means, which he regards as a matter of government. In our view, on the other hand, preservation includes providing the means for humans to remain in existence. Thus, preservation is not something totally distinct from government. They are aspects, sometimes overlapping, of a unified working of God. See G. C. Berkouwer,
The Providence of God (Grand Rapids: Eerdmans, 1952), pp. 74ff.
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What God Doeslife-what they would eat and what they would wear. Jesus reassured them that the Father feeds the birds of the air and clothes the flowers of the fields. He would surely do the same for them. After teaching that God provides for the lesser members of his creation, Jesus’ argument moves to humans: they are of more value than birds (Matt. 6:26) and flowers (v. 30). It therefore is not necessary for humans to be anxious about food and clothing, for if they seek God’s kingdom and righteous- ness, all these things will be added to them (vv. 31-33). This is a reference to God’s provision. In Matthew 10, Jesus focuses on God’s care. Once again the logic of the argument is that what God does for the lesser creatures, he will do to an even greater extent on behalf of his human children. They need not fear those who can destroy the body, but cannot kill the soul (v. 28). Even though two sparrows are sold for a penny, not one of them can fall to the ground without the Father’s will (v. 29). Even the hairs of our heads are numbered-so great is the Fathers knowl- edge of what transpires within his creation (v. 30). Then comes the familiar conclusion: “Fear not, therefore; you are of more value than many sparrows” (v. 32).
Another important emphasis, both in Jesus’ teaching and that of Paul, is the inseparability of God’s children from his love and keeping. In John 10, Jesus draws a contrast between his sheep and the unbelievers who had just asked for a plain statement about his messiahship. His sheep recognize and respond to his voice. They shall never perish. No one shall snatch them out of his hand; no one is able to snatch them out of the Fathers hand (vv. 27-30). Paul strikes a similar note when he asks, “Who shall separate us from the love of Christ?” (Rom. 8:35). After rehearsing the various possibilities, all of which he rejects, he summarizes by saying, “For I am sure that neither death, nor life, nor angels, nor princi- palities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (w. 38-39). Both Jesus and Paul emphasize that neither physical nor spiritual danger need be feared, for God spares us from their effects. The provision, protection, and deliverance of God will even enable us to endure temptation (1 Cor.
10:13).
One salient dimension of God’s preserving us and supplying us with what we need is that the believer is not spared from danger or trial, but preserved within it. There is no promise that persecution and suffering will not come. The promise is that they will not prevail over us. Jesus spoke of great tribulation which was to come upon the elect, but which would not overcome them (Matt. 24:15-31). Peter spoke of the various trials which believers would have to suffer (1 Peter 1:6). He warned his readers not to think of these things as strange. We are not to be
God’s Continuing Work: Providence
391
surprised by the fiery trials (1 Peter 4:12), but to rejoice in them, since such ordeals enable us to identify with Christ’s sufferings (4:13) and prove the reality of our faith (1:7). Paul wrote that God would supply all of our needs according to his riches in glory in Christ Jesus (Phil. 4:19).
Writing those words from prison, Paul indicated that he had learned to be content in any state in which he found himself (v. 11). He had learned the secret of facing either plenty and abundance or hunger and want (v. 12); he could do all things through him who strengthened him (v. 13).
Jesus himself, of course, asked to be spared from the cup that he was about to drink, praying that if it were possible, it might pass from him, but that not his will, but that of the Father, might be done. Jesus was not spared the death of the cross, but was enabled to overcome it.
The Scripture writers see the preserving hand of God everywhere. In particular, the psalmists’ hymns of praise emphasize God’s preserving work throughout nature. An outstanding example is Psalm 104. God has set the earth on its foundations, so that it should never be shaken (v. 5).
He sends the streams into the valleys (v. 10) and waters the mountains (v. 13). He makes the darkness so that the beasts of prey can seek their sustenance (vv. 20-21). All of the creatures of God receive their food from him (w. 24-30). Job similarly sees God as controlling the whole of creation-he sends rain (510) and snow (37:lO). God is at work through the processes of nature to provide for the needs of his creatures.
The biblical teaching regarding the divine work of preservation excludes two opposite ideas. On the one hand is the deistic idea that God has simply made the world, established its patterns of action so that whatever is needed by each member of the creation will be auto- matically provided, and then allowed the world to go on its way2 Given this model, the creation will remain unless God acts to terminate it.
Given the biblical model, however, creation would cease to be apart from God’s continued willing it to persist. The creation has no resident or inherent power of existence. God is directly and personally con- cerned about and involved with the continuation of his creation.
The doctrine of preservation must also be seen as countering the opposite idea-continuous creation. Here we do not have in mind the sort of expression sometimes used by some Reformed writers which aims at alfirming that divine providence is no less significant a work than is creation.3 Rather, we are referring to something quite different.
Karl Heim is a recent advocate of the idea that God actually creates the universe anew in each instant of time. Thus, it is continually ceasing to
2. G. C. Joyce, “De&m,” in Encyclopedia of Religion and Ethics, ed. James Hastings (New York: Scribner, 1955), vol. 4, pp. 5-11.
3. Herman Bavinck, Our Reasonable Faith (Grand Rapids: Eerdmans, 1956), p. 179.
392 What God Does
be, and God is continually calling it back into existence.4 There is an ever-repeated performance of the wonderful creation out of nothing.
Continuous creation is something like the constantly repeated cycle of alternating current- the current rises to full voltage, then drops to zero, and rises again to the full voltage in the opposite polarity. What appears to be a continuous application of current is in actuality a constantly repeated series of changes in the flow of voltage. The process is repeated sixty times per second. If the frequency is much less than this, the naked eye can sometimes detect a flicker of a lamp bulb, as sometimes happens where the cycle occurs fifty times per second. So, in this view, creation is constantly ceasing to be as it were, and then being created again and again by God.
Nothing in the biblical descriptions of the divine work of preservation suggests that there is a series of atomistic and incessantly repeated
“acts” of the same nature as creation. While there is no guarantee of the existence of anything, the idea that all things tend to fall back into nonbeing is derived from sources other than the biblical witness. There is, to be sure, no Hebrew word for preservation, so that the matter cannot be finally settled on linguistic grounds.5 It should be pointed out, however, that the idea of continuous creation does have a major flaw: it makes all of God’s working direct; it denies that he can employ means to achieve his ends.
An image to help us correctly understand God’s work of preservation can be drawn from the world of mechanics. We can start a manual electric drill by engaging the switch and then activate a locking device which will keep the drill running until definite action is taken to release the lock. The drill will remain on indefinitely if simply left by itself. It would be possible to start the drill, activate the lock, lay the drill down, and walk away. The drill would continue to run without any human attention. This is like the deistic view of God’s work of preservation.
There are other tools, such as power saws, which do not have built-in locking devices. Such tools require continuous application of pressure to the switch. This is like the “dead man’s switch” in a railroad loco- motive. If the person operating the machine fails for whatever reason to continue to apply pressure, it comes to a halt: It cannot continue unless someone constantly wills it to function and takes the necessary action. Such machines can serve as metaphors of the biblical view of preservation.
Another illustration of deism is an automobile with a speed control.
The speed, once set, will be maintained, even if the driver removes his or 4. Karl Heim, GZaube und Denken (Hamburg: Furche, 1931), p. 230.
5. Berkouwer, Providence of God, p. 72.
God’s Continuing Work: Providence 393
her foot from the accelerator. An automobile without such a speed control can illustrate the biblical view of preservation. As soon as the drivers foot is removed from the accelerator, the car will begin to slow and eventually coast to a stop. Similarly, if God did not continue to will actively the existence of his creation, it would cease to be. It has no inherent ability to persist. By contrast, the idea of continuous creation can be illustrated by a machine which continually loses power and must be switched back on or restarted again and again and again. Some of us have had automobiles which at times behaved this way, particularly in very cold weather. The process of starting the engine had to be repeated continually. However, it is not the case that God must again and again bring the creation into being out of nothing, for it is not constantly ceasing to be, or beginning to cease to be.
One other idea of preservation or sustenance needs to be avoided.
This is the idea that God is like a celestial repairman: The creation has been established and ordinarily functions as God intends. At times, how- ever, it is necessary for God to intervene to make an adjustment before something goes amiss, or perhaps to make a repair after something has gone wrong. In this view, his task is essentially a negative one. He is not needed when all goes well. When things are going as they were designed to, God merely observes, approvingly. However, the Bible pictures a much more active involvement by God on a continuing basis.6 While God is not so immanent as to create continuously and repeatedly, he is, nonetheless, immanently at work in his creation, constantly willing it to remain.
The biblical writers who understood the divine work of preservation had a definite sense of confidence. For example, Psalm 91 describes the Lord as our refuge and fortress. The believer need not fear “the terror of the night, nor the arrow that flies by day, nor the pestilence that stalks in darkness, nor the destruction that wastes at noonday” (vv. 5-6). Even in the midst of battle there can be confidence, for the angels of the Lord are watching over and guarding the believer (v. 11). The psalmist had learned the lesson that Jesus was to teach his disciples-not to fear the one who can destroy the body but cannot touch the soul (Matt. 10:28).
This is not a belief that death cannot touch the believer, for death comes to all (Heb. 9:27). Rather, it is the confidence that physical death is not the most significant factor, that even death cannot separate one from God’s love. The resurrection of Christ is the proof that God has con- quered even death. Having learned this very lesson Paul could say,
“Henceforth let no man trouble me; for I bear on my body the marks of Jesus” (Gal. 6:17). The worst that can befall us is to be killed, but that
6. Ibid., p. 74.