Providence & Prayer
“All things have been committed to me by my Father. Come to me,
all you who are weary and burdened and I will give you rest.” (Matthew 11.27-28)
“All things have been committed to me by my Father. Come to me,
all you who are weary and burdened and I will give you rest.” (Matthew 11.27-28)
The doctrine of providence helps one to integrate his understanding of God’s sovereignty, in creation (including all things visible and invisible and every authority whether governmental or spiritual), with the exigencies of daily life. Contrary to a deistic worldview that disclaims any Divine involvement in creation, the Christian maintains that God created the world and actively maintains it. Moreover, what he created, he also preserves in order to accomplish his eternal Christological purpose. Although the word providence is foreign to Scripture, the concept is not; the Bible clearly teaches that creation and history have a purpose (e.g. Romans 8.28-30; Philippians 1.6, 1 Thessalonians 5.24). To bring this purpose about, God sustains his creation and works proactively in governments and in the lives of individuals. God governs the affairs of all, even those of sinful men and his action is free of all external constraints. Though God governs the affairs of men, no one may rightly implicate him in relation to man’s sin (see the section below on providence and evil). Berkhof defines providence as “that continued exercise of the divine energy whereby the Creator preserves all His creatures, is operative in all that comes to pass in the world, and directs all things to their appointed end” (Louis Berkhof, Systematic Theology, p. 166). God’s providence is good and a proper understanding of this doctrine ought to instill confidence in the Christian that God’s sovereign rule over all of life will result in deliverance from everything that detracts from the glory of God (Isaiah 46.3-4). For example, when God required Abraham to offer up his only son Isaac as a sacrifice in seeming contradiction to the promise God had previously made, Abraham claimed by faith that God would provide a lamb for the burnt offering. He believed that had God failed to do so, then He would have raised his son from the dead (Genesis 22.5; cp. Hebrews 11.19). The doctrine of providence rightly understood ought to provide a great comfort to the Christian during times of trial. At the heart of the Christian’s faith is the belief that God is good and limitless in his power and wisdom. He believes it is God’s desire to sustain and bless his children (1 John 1.1-3; Titus 2.11-14).
God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy (Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalm 135:6; Matthew 10:29-31; Ephesians 1:11). (The Westminster Confession of Faith).
God governs all events and circumstances in life: nothing happens merely by chance. “The very idea of the kingdom of God, which plays such a prominent role both in the Old Testament and in the teaching of Jesus, suggests the universal ruling power of God. His rule is universal in terms of both time (it is eternal) and extent (everyone and everything is totally subject to it)” (Millard Erickson, Christian Theology, Vol. 1, p. 397). Paul wrote: In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory (Ephesians 1.11-12).
Providence is an eminently practical and comforting doctrine. It gives assurance to the believer that God will never forsake his divine purpose in creation. Additionally, he will not leave his children unprotected. Paul summarizes the providential work of God, of which the second person of the Trinity is an active agent: For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together (Colossians 1.16-17; cp. Hebrews 1.3). It is this same power that makes possible Paul’s claim: Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? … No in all these things we are more than conquerors through him who loved us (Romans 8.35-37). Of course, this is what Jesus assured his disciples when he told them: My sheep listen to my voice; I know them, and they follow me. I give hem eternal life, and they shall never perish; no one can snatch them out of my hand (John 10.27-28).
Illustrations of God’s providential care abound in Scripture. After the rebuilding of the walls around Jerusalem the Israelites gathered to confess their sins and worship the Lord. In Nehemiah’s prayer of consecration he acknowledged the sovereignty of God in creation: “Blessed be your glorious name, and may it be exalted above all blessing and praise. You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything and the multitudes of heaven worship you” (Nehemiah 9.6). But more importantly he recounts in detail the preserving and governing hand of God throughout Israel’s history: But in your great mercy you did not put an end to them or abandon them, for you are a gracious and merciful God (Nehemiah 9.31). Nehemiah’s recitation of the history of Israel’s salvation illustrates God’s hand in their preservation as a nation. When they were in danger God delivered them (as with Israel, when they were hopelessly outnumbered by Pharaoh’s army Moses assured them: The LORD will fight for you; you need only to be still [Exodus 14.14]). When they needed guidance, God gave them the Law. When they rebelled, God sent his prophets to warn them. When they refused to repent, he disciplined them. Eventually, they were led away into captivity but the Lord never forsook his purposes for Israel. Even in captivity he preserved a remnant. Daniel, for example, was spared on a number of occasions. But perhaps more notably was the incident involving his three friends: Hananiah, Mishael and Azariah (Shadrach, Meshach, and Abednego) who were saved from a fiery death when they refused to worship the image of gold set up by Nebuchadnezzar. Their testimony was a model of faith in the living God whom they believed was able to deliver them from a fiery death (cp. Isaiah 43.2b): Shadrach, Meshach and Abednego replied to the king, “O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3.16-18).
“God’s work of preservation also means that we can have confidence in the regularity of the created world. … There really is no empirical basis for knowing the future until we have had a chance to actually experience that future. While there may be a psychological tendency to expect a certain thing to occur, there are no logical grounds for it, unless there is a belief that reality is of such a nature that it will persist in existence. The assumption that matter persists, or that the laws of nature will continue to function, brings us into the realm of metaphysics. The Christian’s belief at this point is not in a material or impersonal ground of reality, but in an intelligent, good, and purposeful being who continues to will the existence of his creation, so that ordinarily no unexpected events occur.” (Erickson, p. 394)
All the events of creation, even those that seem senseless and chaotic have an order and purpose to them. Though a given experience takes place in time and space, its purpose was established pre-temporally and will be finally consummated post-temporally (in eternity). Of our salvation, which God ordained before the formation of the world and sovereignly brought to pass, Paul writes, Join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel (2 Timothy 1.8b – 10). At its heart creation and history are Christ-centered. The International Standard Bible Encyclopedia notes:
“This leads us to the further point that the doctrine of providence teaches a Christological interpretation of history. In the fallen world, no satisfactory philosophy of nature or of history can be read off from events. What is needed is a theology of nature and history, or, in terms of New Testament revelation, a Christology. Arrogant though it may sound to non-Christians, all the movements of nature and all dramatic events of history find their center in Christ, for it is in Him that God in the dispensation of the fullness of time plans to gather all things in one (Eph. 1:10). Many aspects of providence are evident enough, but they can only degenerate into pious and rather empty platitudes when divorced from the true purpose of God in Jesus Christ. The incarnate Son is the unifying focus which gives content and meaning to all God’s providential dealings, and hence to all the processes and events providentially ordered and controlled” (ISBE, vol. 3, p. 1024).
Because God’s purposes are Christological it is not surprising that He makes a distinction between believers and unbelievers. Everyone is called to trust in the Lord, to seek him while he may be found: Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon (Isaiah 55.6-7; cp. Rom 10.9-13). Those who do seek after God’s kingdom and righteousness will find that everything that is needful will be given to them (Matthew 6.25-34). “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 Corinthians 10.13)” (Erickson, p. 390).
Erickson goes on to warn the reader that God’s provision does not mean that they will be spared persecution or suffering. Indeed, quite to the contrary Jesus says that anyone who would follow Him must take up his cross (Luke 14.27, 33). Peter is equally straightforward when he writes: Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed (1 Peter 4.12-13). The Christian gains assurance by knowing that the worst that can happen to him is that he might die in service for Christ, and what is that in comparison to the glories of heaven? I love Paul’s declaration that he wants to know Christ above all things: But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes form the law, but that which is through faith in Christ – the righteousness that comes from God and is by faith. I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead (Philippians 3.7-11).
PRAYER & PROVIDENCE (Exodus 32.9-14)
A couple of challenging questions arise from the doctrine of providence. The first one regards the efficacy of prayer. The following questions are routinely asked by Christians and non-Christians alike: “If God is active in all that comes to pass in the world and directs everything in keeping with his own sovereign purposes, then what value is there in praying?” “Does prayer have any real effect on what happens, or is it, as some have suggested, a kind of religious self-talk to help one through difficult times?” The second problem confronting the issue of the biblical doctrine of providence is the seeming conflict of a good God and evil; that is to say, if God is good and absolutely sovereign, then how can it be that he is noncomplicitious in evil? After all, if he is responsible for directing the affairs of mankind, how can He escape being implicated by man’s sinfulness? I address this question very briefly in the closing paragraphs of this pathetically short and inadequate essay.
The Savoy Declaration states: “God, in his ordinary providence, makes use of means, yet is free to work without, above, and against them at his pleasure” (Savoy Declaration, V. 3). God, then, works through the natural order of causal events (secondary causality), but he remains free to work through other means, such as miracles. Herein we find two things at work. On the one hand, the Bible makes it plain that God has ordered all things and that he will bring them to their proper conclusion at the appropriate time (cp. Galatians 4.4). It is also clear that mankind is an active agent in his sovereign decree. Men are commanded to pray (Matthew 5.44; 6.9; 1 Thessalonians 5.17, 25; Hebrews 13.9; James 5.13; Jude 20) and to take advantage of every opportunity for the gospel (Colossians 4.5). Thus, a part of the means to achieve God’s purpose includes the causality that results from prayer.
The third petition of the Lord’s prayer teaches the believer to petition God that his will might be accomplished. This is clearly an invitation for the believer to participate in the casual work of providence. The believer’s life is governed by God’s will. But his prayer extends beyond his own life to the life of the world, because God desires that his will embrace all of heaven and earth. So then, the believer in obedience to the Divine will intercedes for the life of the world. When he does so he participates in the world’s events as an agent of change.
“What is God’s will? Traditional theology has thought of the will of God in two different, though related, senses. First, there is the teaching in the Bible that can be summarized under the title, “the secret will of God,” also known as his “decretive will.” This is the rule that governs his own actions in creation (see Revelation 4:11), in providence (see Daniel 4:35), and in grace (see Romans 9:15). Secondly, we are told of his “revealed will,” or his “perceptive will.” They are not, of course, two different wills, but two aspects of the same divine will” (Douglas Kelly, If God Already Knows, Why Pray? pp. 65-66).
The decretive will of God addresses the question of what he purposed to do. The revealed will of God is what he desires the Christian to do. The mystery of God’s sovereignty is that his decretive will encompasses the actions of believers who petition him according to the Spirit’s prompting. “Everything that ever has been prayed for, of course I mean every right thing, God has already purposed to do. But he does nothing without our consent. He has been hindered in His purposes by our lack of willingness [this is true only in a narrow, subjective sense]. When we learn his purposes and make them our prayers we are giving him the opportunity to act. It is a double opportunity: man ward and Satan ward. We are willing. Our willingness checkmates Satan’s opposition. It opens the path to God and rids it of the obstacles. And so the road is cleared for the free action already planned” (S. D. Gordon, Quiet Talks on Prayer, p. 40). The idea of predestination hinders many in their prayer life because they believe that they are excluded from the fixed plan of God ipso facto. Yet, to the contrary, the Bible declares that the prayers of believers are the very means by which God carries out His predestined plan. Christians universally pray: Thy kingdom come, Thy will be done: there is no prayer more powerful, nor more central to the heart of God than that which exalts the purposes of God and is devoid of self-aggrandizement.
“It appears from Scripture that in many cases God works in a sort of partnership with man. God does not act if man does not play his part. Thus, when Jesus ministered in his hometown of Nazareth, he did not perform any major miracles. All he did was to heal a few sick people. That Jesus “marveled because of their unbelief” (Mark 6:6) suggests that the people of Nazareth simply did not bring their needy ones to him for God to act – and such faith was lacking in Nazareth. On the other hand, when Jesus walked on the water (Matthew 14:22-33), Peter asked to be bidden to go to Jesus on the water and was enabled to do so. Presumably Jesus could have enabled all of the disciples to walk on the water that day, but only Peter did because only he asked.” (Millard Erickson, Christian Theology, Vol. 1, p. 405)
The impetus for God to act on our behalf originates in God’s desire that his will be done. God is always looking for the person who is wholeheartedly committed to him:For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him (2 Chronicles 16.9a). Such a person has the ear of God and can effect great change: The prayer of a righteous man is powerful and effective (James 5.16). The righteous man prays as Jesus prayed: Yet not as I will, but as you will (Matthew 26.39b). Consider the effectiveness of Moses’ prayer in Exodus 32.11: “O LORD,” he said, “why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? Why should the Egyptians say, ‘It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth’? Turn from your fierce anger; relent and do not bring disaster on your people.” Of this prayer the psalmist says that God would have destroyed the Israelites had not Moses, his chosen one, stood in the breach before him to keep his wrath from destroying them (Psalm 106.23). How different this is from the scenario depicted in Ezekiel 22.30 when there was no one to stand in the gap and intercede for Israel: “I looked for a man among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found none. So I will pour out my wrath on them and consume them with my fiery anger, bringing down on their own heads all they have done, declares the Sovereign LORD” (cp. Genesis 18.23-32; cp. Jeremiah 15.1).
GOD’S PROVIDENCE AND EVIL (Psalm 73)
The doctrine of providence is a great comfort: knowing that God is in control of everything, that He is inherently good, and that He has the power to do whatever He wants is a source of hope for those who put their trust in Him. But the ubiquitous and seemingly undiminished presence of evil seems at odds with such a faith. As violent and troublesome as the twentieth century seems to have been, its wickedness is hardly unique to our own recent history. During the first half of the fifth century the Roman Empire was falling apart. The Vandals were invading North Africa. The Franks were pressing into what is now France and the Saxons were moving into England. The Goths had crossed the Baltic Sea and the Visigoths and Ostrogoths were marching toward Rome. To the average person, accustomed to the orderliness and peace of the Roman Empire, it must have seemed as though the world was about to end. Indeed, the Pax Romana (Roman Peace) was coming to an end and the future looked exceptionally bleak. These events prompted Augustine to rethink his biblical understanding of world order. Like many others he had thought of Rome as God’s servant for the redemptive work of Christ (and after a fashion it was). The church, he believed, under the mighty arm of Rome, would continue to expand eventually conquering the entire world with the gospel. The conquering church would then become the radiant bride of Christ. Such faith was not without existential warrant. Inroads with the gospel had significantly changed Roman culture and already the gospel had been promulgated among the Goths. The missionary, Ulfilas (ca. 311-381 [an early Wycliffe]), had translated the Bible into the Germanic language using the Greek alphabet to create a written language for the illiterate Goths. However, with Rome succumbing to the decay from within and the attacks from without, Augustine was forced to rethink his theology of the church and, in some measure, the nature of the conflict between good and evil. About this time he wrote:
"You are surprised that the world is losing its grip; that the world is grown old and full of pressing tribulation? Do not hold on to the old man the world, do not refuse to regain your youth in Christ who says to you: 'the world is passing away, the world is losing its grip, the world is short of breath. Do not fear, thy youth shall be renewed as an eagle.’"
But herein lies the rub – why is there ever a time of crisis? If God is all-powerful and inherently good, how do we account for the presence of any evil whatever? Given the obvious ubiquitous presence of evil, the skeptic David Hume attacked the Christian doctrine of a good and almighty God as being oxymoronic.
"Nor is it possible to explain distinctly, how the Deity can be the mediate cause of all the actions of men, without being the author of sin and moral turpitude. These are mysteries, which mere natural and unassisted reason is very unfit to handle; and whatever system she embraces, she must find herself involved in inextricable difficulties, and even contradictions, at every step which she takes with regard to such subjects. … Happy, if she be thence sensible of her temerity, when she pries into these sublime mysteries; and leaving a scene so full of obscurities and perplexities, return, with suitable modesty, to her true and proper province, the examination of common life; where she will find difficulties enough to employ her inquiries, without launching into so boundless an ocean of doubt, uncertainty, and contradiction!” (David Hume, An Inquiry Concerning Human Understanding, section 8, part 2)
Hume gave voice to a common criticism leveled against Christianity, though he was unable to offer any solution for the problems he raised. Hume rejected the truth of Scripture but offered no satisfactory alternative. While Hume was right in identifying the problem of evil as an important one for the theist, he was wrong in thinking there was no cogent Christian response. However, it must be admitted that the problem of moral evil may not be answered entirely this side of heaven. Millard Erickson’s comments are sobering: “It is important to recognize that this is a very severe problem, perhaps the most severe of all the intellectual problems facing theism. … We are dealing here with a problem that has occupied the attention of some the greatest minds of the Christian church, intellects of such stature as Augustine and Thomas Aquinas. None of them was able to put the problem to rest finally and completely” (Millard Erickson, Christian Theology, vol. 1, p. 414).
Irrespective of the difficulties facing the believer there are some answers that may help to alleviate one’s mind. However, before we come to that, it may be helpful to note the distinction between the religious and theological forms of the problem. “In general the religious form of the problem of evil occurs when some particular aspect of one’s experience has had the effect of calling into question the greatness or goodness of God, and hence threatens the relationship between the believer and God. The theological form of the problem is concerned with evil in general. It is not a question of how a specific concrete situation can exist in light of God being what and who he is, but how any such problem could possibly exist” (Erickson, p. 413).
GOD’S POWER
Some theologians and philosophers attempt to solve the conundrum of evil through dualism. Zoroastrianism and Manicheanism were dualistic. The latter had some influence on the fourth century church. It was Augustine’s conversion and attack on Faustus (a spokesman for the Manichees) that helped defeat the dualism of this sect (cp. Confessions, book V, III). A contemporary variant form of dualism may be found in the writings of theistic finitists: theologians who attempt to limit God’s sovereignty with respect to evil. “Brightman says that ‘all theistic finitists agree that there is something in the universe not created by God and not a result of voluntary self-limitation, which God finds as either obstacle or instrument to his will” (Erickson, p. 415). Of course, they do not solve the problem of evil because there can be no assurance that God will one day overcome evil. After all, according to them, if God has not been able to overcome it thus far, is it reasonable to assume that he ever will? Though God may offer assurances of his victory, his limitations work against him (i.e., he lacks omniscience and Omnipotence).
God cannot work contrary to his nature. He cannot do anything that is self-contradictory (e.g., God cannot make a circle where the points are not equal distant from the center). He could not create a volitionally free creature without allowing for the possibility of evil. The question some will ask is: “Why, then, create anything at all?” Frankly, this is a question we cannot answer, except to say, that God always chooses the greater good (Deuteronomy 29.29). He created man to have fellowship with himself and, in order to make this fellowship meaningful, there needs to be the option of not having fellowship with him. God anticipated the fall of man and evil and made provision for it before time began.
GOOD AND EVIL
Few would dispute that God is perfectly good. Biblically we might define man’s degree of moral goodness as those acts that are in conformity with the character and will of God. We believe that everything that is good glorifies God and conforms to his character (Romans 8.29; 2 Corinthians 7.1). However, we also know that what is good is not always pleasant: And we rejoice in the hope of the glory of God. Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character, and character, hope (Romans 5.3-4). Discipline and training (in righteousness) do not seem pleasant, but they are of limited duration and for our ultimate good (cp. Hebrews 12.10-13). Paul writes: I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God (Romans 8.18-21).
The definition of good and evil is not quite as simple as it sounds. One may be inclined to say that what he likes is good and what he doesn't is bad (not necessarily evil). Examples of what is good in Scripture often involve hardship and self-sacrifice. If a person wants to compete with his college cross-country ski team, he must first endure long and arduous training sessions. Most would think such a prerequisite reasonable, even though it required some personal pain and discomfort. The analogy of training lacks something of the pathos of earthly suffering (though we find it used thus in Hebrews 12), still, it reminds us that our earthly troubles are temporary. As bad as things may be living in a world affected by sin (both naturalistically and morally), they might be considerably worse. Moreover, God has not deserted us. He remains active in our affairs and works proactively to keep us from ultimate harm (Matthew 28.20; John 14.18, 27; 15.18-21). Although evil is abroad in the world, it is restrained (Job 1.12; John 12.32 [with the crucifixion and resurrection of Jesus the prince of this world will be driven out; cp. Revelation 20.2]; 2 Thessalonians 2.7; Ephesians 5.15-16). John writes, You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world (1 John 4.4; cp. Romans 8.37-39; Ephesians 6.13).
THE CROSS: THE FINAL APOLOGETIC FOR EVIL
Just as God grants to His children the dignity of causality in prayer, so, too, he permits them to join in the struggle against sin and evil. But he has taken upon himself the frontal attack of its deadly effect. Like the disciples in the midst of the storm, when the waves crash across the bow and threaten to sink the boat, we are safe in the company of Jesus. The believer may count it a blessing that he is invited to take up the cross and be counted among those serving with Christ (Matthew 16.24-25; Philippians 1.29; 1 Peter 4.12).
"That God took sin and its evil effects upon himself is a unique contribution by Christian doctrine to the solution of the problem of evil. It is remarkable that, while knowing that he himself was to become a victim (indeed, the major victim) of the evil resulting from sin, God allowed sin to occur anyway. The Bible tells us that God was grieved by the sinfulness of man (Genesis 6:6). While there is a certainly anthropor-morphism here, there nonetheless is indication that the sin of man is painful or hurtful to God. But even more to the point is the fact of the incarnation. The Triune God knew that the second person would come to earth and be subject to numerous evils: hunger, fatigue, betrayal, ridicule, rejection, suffering, and death. He did this in order to negate sin and thus its evil effects. God is a fellow sufferer with us of the evil in this world, and consequently is able to deliver us from evil. What a measure of love this is! Anyone who would impugn the goodness of God for allowing sin and consequently evil must measure that charge against the teaching of Scripture that God himself became the victim of evil so that he and we might be victors over evil." (Erickson, p. 432)
God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy (Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalm 135:6; Matthew 10:29-31; Ephesians 1:11). (The Westminster Confession of Faith).
God governs all events and circumstances in life: nothing happens merely by chance. “The very idea of the kingdom of God, which plays such a prominent role both in the Old Testament and in the teaching of Jesus, suggests the universal ruling power of God. His rule is universal in terms of both time (it is eternal) and extent (everyone and everything is totally subject to it)” (Millard Erickson, Christian Theology, Vol. 1, p. 397). Paul wrote: In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory (Ephesians 1.11-12).
Providence is an eminently practical and comforting doctrine. It gives assurance to the believer that God will never forsake his divine purpose in creation. Additionally, he will not leave his children unprotected. Paul summarizes the providential work of God, of which the second person of the Trinity is an active agent: For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together (Colossians 1.16-17; cp. Hebrews 1.3). It is this same power that makes possible Paul’s claim: Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? … No in all these things we are more than conquerors through him who loved us (Romans 8.35-37). Of course, this is what Jesus assured his disciples when he told them: My sheep listen to my voice; I know them, and they follow me. I give hem eternal life, and they shall never perish; no one can snatch them out of my hand (John 10.27-28).
Illustrations of God’s providential care abound in Scripture. After the rebuilding of the walls around Jerusalem the Israelites gathered to confess their sins and worship the Lord. In Nehemiah’s prayer of consecration he acknowledged the sovereignty of God in creation: “Blessed be your glorious name, and may it be exalted above all blessing and praise. You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything and the multitudes of heaven worship you” (Nehemiah 9.6). But more importantly he recounts in detail the preserving and governing hand of God throughout Israel’s history: But in your great mercy you did not put an end to them or abandon them, for you are a gracious and merciful God (Nehemiah 9.31). Nehemiah’s recitation of the history of Israel’s salvation illustrates God’s hand in their preservation as a nation. When they were in danger God delivered them (as with Israel, when they were hopelessly outnumbered by Pharaoh’s army Moses assured them: The LORD will fight for you; you need only to be still [Exodus 14.14]). When they needed guidance, God gave them the Law. When they rebelled, God sent his prophets to warn them. When they refused to repent, he disciplined them. Eventually, they were led away into captivity but the Lord never forsook his purposes for Israel. Even in captivity he preserved a remnant. Daniel, for example, was spared on a number of occasions. But perhaps more notably was the incident involving his three friends: Hananiah, Mishael and Azariah (Shadrach, Meshach, and Abednego) who were saved from a fiery death when they refused to worship the image of gold set up by Nebuchadnezzar. Their testimony was a model of faith in the living God whom they believed was able to deliver them from a fiery death (cp. Isaiah 43.2b): Shadrach, Meshach and Abednego replied to the king, “O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3.16-18).
“God’s work of preservation also means that we can have confidence in the regularity of the created world. … There really is no empirical basis for knowing the future until we have had a chance to actually experience that future. While there may be a psychological tendency to expect a certain thing to occur, there are no logical grounds for it, unless there is a belief that reality is of such a nature that it will persist in existence. The assumption that matter persists, or that the laws of nature will continue to function, brings us into the realm of metaphysics. The Christian’s belief at this point is not in a material or impersonal ground of reality, but in an intelligent, good, and purposeful being who continues to will the existence of his creation, so that ordinarily no unexpected events occur.” (Erickson, p. 394)
All the events of creation, even those that seem senseless and chaotic have an order and purpose to them. Though a given experience takes place in time and space, its purpose was established pre-temporally and will be finally consummated post-temporally (in eternity). Of our salvation, which God ordained before the formation of the world and sovereignly brought to pass, Paul writes, Join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel (2 Timothy 1.8b – 10). At its heart creation and history are Christ-centered. The International Standard Bible Encyclopedia notes:
“This leads us to the further point that the doctrine of providence teaches a Christological interpretation of history. In the fallen world, no satisfactory philosophy of nature or of history can be read off from events. What is needed is a theology of nature and history, or, in terms of New Testament revelation, a Christology. Arrogant though it may sound to non-Christians, all the movements of nature and all dramatic events of history find their center in Christ, for it is in Him that God in the dispensation of the fullness of time plans to gather all things in one (Eph. 1:10). Many aspects of providence are evident enough, but they can only degenerate into pious and rather empty platitudes when divorced from the true purpose of God in Jesus Christ. The incarnate Son is the unifying focus which gives content and meaning to all God’s providential dealings, and hence to all the processes and events providentially ordered and controlled” (ISBE, vol. 3, p. 1024).
Because God’s purposes are Christological it is not surprising that He makes a distinction between believers and unbelievers. Everyone is called to trust in the Lord, to seek him while he may be found: Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon (Isaiah 55.6-7; cp. Rom 10.9-13). Those who do seek after God’s kingdom and righteousness will find that everything that is needful will be given to them (Matthew 6.25-34). “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 Corinthians 10.13)” (Erickson, p. 390).
Erickson goes on to warn the reader that God’s provision does not mean that they will be spared persecution or suffering. Indeed, quite to the contrary Jesus says that anyone who would follow Him must take up his cross (Luke 14.27, 33). Peter is equally straightforward when he writes: Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed (1 Peter 4.12-13). The Christian gains assurance by knowing that the worst that can happen to him is that he might die in service for Christ, and what is that in comparison to the glories of heaven? I love Paul’s declaration that he wants to know Christ above all things: But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes form the law, but that which is through faith in Christ – the righteousness that comes from God and is by faith. I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead (Philippians 3.7-11).
PRAYER & PROVIDENCE (Exodus 32.9-14)
A couple of challenging questions arise from the doctrine of providence. The first one regards the efficacy of prayer. The following questions are routinely asked by Christians and non-Christians alike: “If God is active in all that comes to pass in the world and directs everything in keeping with his own sovereign purposes, then what value is there in praying?” “Does prayer have any real effect on what happens, or is it, as some have suggested, a kind of religious self-talk to help one through difficult times?” The second problem confronting the issue of the biblical doctrine of providence is the seeming conflict of a good God and evil; that is to say, if God is good and absolutely sovereign, then how can it be that he is noncomplicitious in evil? After all, if he is responsible for directing the affairs of mankind, how can He escape being implicated by man’s sinfulness? I address this question very briefly in the closing paragraphs of this pathetically short and inadequate essay.
The Savoy Declaration states: “God, in his ordinary providence, makes use of means, yet is free to work without, above, and against them at his pleasure” (Savoy Declaration, V. 3). God, then, works through the natural order of causal events (secondary causality), but he remains free to work through other means, such as miracles. Herein we find two things at work. On the one hand, the Bible makes it plain that God has ordered all things and that he will bring them to their proper conclusion at the appropriate time (cp. Galatians 4.4). It is also clear that mankind is an active agent in his sovereign decree. Men are commanded to pray (Matthew 5.44; 6.9; 1 Thessalonians 5.17, 25; Hebrews 13.9; James 5.13; Jude 20) and to take advantage of every opportunity for the gospel (Colossians 4.5). Thus, a part of the means to achieve God’s purpose includes the causality that results from prayer.
The third petition of the Lord’s prayer teaches the believer to petition God that his will might be accomplished. This is clearly an invitation for the believer to participate in the casual work of providence. The believer’s life is governed by God’s will. But his prayer extends beyond his own life to the life of the world, because God desires that his will embrace all of heaven and earth. So then, the believer in obedience to the Divine will intercedes for the life of the world. When he does so he participates in the world’s events as an agent of change.
“What is God’s will? Traditional theology has thought of the will of God in two different, though related, senses. First, there is the teaching in the Bible that can be summarized under the title, “the secret will of God,” also known as his “decretive will.” This is the rule that governs his own actions in creation (see Revelation 4:11), in providence (see Daniel 4:35), and in grace (see Romans 9:15). Secondly, we are told of his “revealed will,” or his “perceptive will.” They are not, of course, two different wills, but two aspects of the same divine will” (Douglas Kelly, If God Already Knows, Why Pray? pp. 65-66).
The decretive will of God addresses the question of what he purposed to do. The revealed will of God is what he desires the Christian to do. The mystery of God’s sovereignty is that his decretive will encompasses the actions of believers who petition him according to the Spirit’s prompting. “Everything that ever has been prayed for, of course I mean every right thing, God has already purposed to do. But he does nothing without our consent. He has been hindered in His purposes by our lack of willingness [this is true only in a narrow, subjective sense]. When we learn his purposes and make them our prayers we are giving him the opportunity to act. It is a double opportunity: man ward and Satan ward. We are willing. Our willingness checkmates Satan’s opposition. It opens the path to God and rids it of the obstacles. And so the road is cleared for the free action already planned” (S. D. Gordon, Quiet Talks on Prayer, p. 40). The idea of predestination hinders many in their prayer life because they believe that they are excluded from the fixed plan of God ipso facto. Yet, to the contrary, the Bible declares that the prayers of believers are the very means by which God carries out His predestined plan. Christians universally pray: Thy kingdom come, Thy will be done: there is no prayer more powerful, nor more central to the heart of God than that which exalts the purposes of God and is devoid of self-aggrandizement.
“It appears from Scripture that in many cases God works in a sort of partnership with man. God does not act if man does not play his part. Thus, when Jesus ministered in his hometown of Nazareth, he did not perform any major miracles. All he did was to heal a few sick people. That Jesus “marveled because of their unbelief” (Mark 6:6) suggests that the people of Nazareth simply did not bring their needy ones to him for God to act – and such faith was lacking in Nazareth. On the other hand, when Jesus walked on the water (Matthew 14:22-33), Peter asked to be bidden to go to Jesus on the water and was enabled to do so. Presumably Jesus could have enabled all of the disciples to walk on the water that day, but only Peter did because only he asked.” (Millard Erickson, Christian Theology, Vol. 1, p. 405)
The impetus for God to act on our behalf originates in God’s desire that his will be done. God is always looking for the person who is wholeheartedly committed to him:For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him (2 Chronicles 16.9a). Such a person has the ear of God and can effect great change: The prayer of a righteous man is powerful and effective (James 5.16). The righteous man prays as Jesus prayed: Yet not as I will, but as you will (Matthew 26.39b). Consider the effectiveness of Moses’ prayer in Exodus 32.11: “O LORD,” he said, “why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? Why should the Egyptians say, ‘It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth’? Turn from your fierce anger; relent and do not bring disaster on your people.” Of this prayer the psalmist says that God would have destroyed the Israelites had not Moses, his chosen one, stood in the breach before him to keep his wrath from destroying them (Psalm 106.23). How different this is from the scenario depicted in Ezekiel 22.30 when there was no one to stand in the gap and intercede for Israel: “I looked for a man among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found none. So I will pour out my wrath on them and consume them with my fiery anger, bringing down on their own heads all they have done, declares the Sovereign LORD” (cp. Genesis 18.23-32; cp. Jeremiah 15.1).
GOD’S PROVIDENCE AND EVIL (Psalm 73)
The doctrine of providence is a great comfort: knowing that God is in control of everything, that He is inherently good, and that He has the power to do whatever He wants is a source of hope for those who put their trust in Him. But the ubiquitous and seemingly undiminished presence of evil seems at odds with such a faith. As violent and troublesome as the twentieth century seems to have been, its wickedness is hardly unique to our own recent history. During the first half of the fifth century the Roman Empire was falling apart. The Vandals were invading North Africa. The Franks were pressing into what is now France and the Saxons were moving into England. The Goths had crossed the Baltic Sea and the Visigoths and Ostrogoths were marching toward Rome. To the average person, accustomed to the orderliness and peace of the Roman Empire, it must have seemed as though the world was about to end. Indeed, the Pax Romana (Roman Peace) was coming to an end and the future looked exceptionally bleak. These events prompted Augustine to rethink his biblical understanding of world order. Like many others he had thought of Rome as God’s servant for the redemptive work of Christ (and after a fashion it was). The church, he believed, under the mighty arm of Rome, would continue to expand eventually conquering the entire world with the gospel. The conquering church would then become the radiant bride of Christ. Such faith was not without existential warrant. Inroads with the gospel had significantly changed Roman culture and already the gospel had been promulgated among the Goths. The missionary, Ulfilas (ca. 311-381 [an early Wycliffe]), had translated the Bible into the Germanic language using the Greek alphabet to create a written language for the illiterate Goths. However, with Rome succumbing to the decay from within and the attacks from without, Augustine was forced to rethink his theology of the church and, in some measure, the nature of the conflict between good and evil. About this time he wrote:
"You are surprised that the world is losing its grip; that the world is grown old and full of pressing tribulation? Do not hold on to the old man the world, do not refuse to regain your youth in Christ who says to you: 'the world is passing away, the world is losing its grip, the world is short of breath. Do not fear, thy youth shall be renewed as an eagle.’"
But herein lies the rub – why is there ever a time of crisis? If God is all-powerful and inherently good, how do we account for the presence of any evil whatever? Given the obvious ubiquitous presence of evil, the skeptic David Hume attacked the Christian doctrine of a good and almighty God as being oxymoronic.
"Nor is it possible to explain distinctly, how the Deity can be the mediate cause of all the actions of men, without being the author of sin and moral turpitude. These are mysteries, which mere natural and unassisted reason is very unfit to handle; and whatever system she embraces, she must find herself involved in inextricable difficulties, and even contradictions, at every step which she takes with regard to such subjects. … Happy, if she be thence sensible of her temerity, when she pries into these sublime mysteries; and leaving a scene so full of obscurities and perplexities, return, with suitable modesty, to her true and proper province, the examination of common life; where she will find difficulties enough to employ her inquiries, without launching into so boundless an ocean of doubt, uncertainty, and contradiction!” (David Hume, An Inquiry Concerning Human Understanding, section 8, part 2)
Hume gave voice to a common criticism leveled against Christianity, though he was unable to offer any solution for the problems he raised. Hume rejected the truth of Scripture but offered no satisfactory alternative. While Hume was right in identifying the problem of evil as an important one for the theist, he was wrong in thinking there was no cogent Christian response. However, it must be admitted that the problem of moral evil may not be answered entirely this side of heaven. Millard Erickson’s comments are sobering: “It is important to recognize that this is a very severe problem, perhaps the most severe of all the intellectual problems facing theism. … We are dealing here with a problem that has occupied the attention of some the greatest minds of the Christian church, intellects of such stature as Augustine and Thomas Aquinas. None of them was able to put the problem to rest finally and completely” (Millard Erickson, Christian Theology, vol. 1, p. 414).
Irrespective of the difficulties facing the believer there are some answers that may help to alleviate one’s mind. However, before we come to that, it may be helpful to note the distinction between the religious and theological forms of the problem. “In general the religious form of the problem of evil occurs when some particular aspect of one’s experience has had the effect of calling into question the greatness or goodness of God, and hence threatens the relationship between the believer and God. The theological form of the problem is concerned with evil in general. It is not a question of how a specific concrete situation can exist in light of God being what and who he is, but how any such problem could possibly exist” (Erickson, p. 413).
GOD’S POWER
Some theologians and philosophers attempt to solve the conundrum of evil through dualism. Zoroastrianism and Manicheanism were dualistic. The latter had some influence on the fourth century church. It was Augustine’s conversion and attack on Faustus (a spokesman for the Manichees) that helped defeat the dualism of this sect (cp. Confessions, book V, III). A contemporary variant form of dualism may be found in the writings of theistic finitists: theologians who attempt to limit God’s sovereignty with respect to evil. “Brightman says that ‘all theistic finitists agree that there is something in the universe not created by God and not a result of voluntary self-limitation, which God finds as either obstacle or instrument to his will” (Erickson, p. 415). Of course, they do not solve the problem of evil because there can be no assurance that God will one day overcome evil. After all, according to them, if God has not been able to overcome it thus far, is it reasonable to assume that he ever will? Though God may offer assurances of his victory, his limitations work against him (i.e., he lacks omniscience and Omnipotence).
God cannot work contrary to his nature. He cannot do anything that is self-contradictory (e.g., God cannot make a circle where the points are not equal distant from the center). He could not create a volitionally free creature without allowing for the possibility of evil. The question some will ask is: “Why, then, create anything at all?” Frankly, this is a question we cannot answer, except to say, that God always chooses the greater good (Deuteronomy 29.29). He created man to have fellowship with himself and, in order to make this fellowship meaningful, there needs to be the option of not having fellowship with him. God anticipated the fall of man and evil and made provision for it before time began.
GOOD AND EVIL
Few would dispute that God is perfectly good. Biblically we might define man’s degree of moral goodness as those acts that are in conformity with the character and will of God. We believe that everything that is good glorifies God and conforms to his character (Romans 8.29; 2 Corinthians 7.1). However, we also know that what is good is not always pleasant: And we rejoice in the hope of the glory of God. Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character, and character, hope (Romans 5.3-4). Discipline and training (in righteousness) do not seem pleasant, but they are of limited duration and for our ultimate good (cp. Hebrews 12.10-13). Paul writes: I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God (Romans 8.18-21).
The definition of good and evil is not quite as simple as it sounds. One may be inclined to say that what he likes is good and what he doesn't is bad (not necessarily evil). Examples of what is good in Scripture often involve hardship and self-sacrifice. If a person wants to compete with his college cross-country ski team, he must first endure long and arduous training sessions. Most would think such a prerequisite reasonable, even though it required some personal pain and discomfort. The analogy of training lacks something of the pathos of earthly suffering (though we find it used thus in Hebrews 12), still, it reminds us that our earthly troubles are temporary. As bad as things may be living in a world affected by sin (both naturalistically and morally), they might be considerably worse. Moreover, God has not deserted us. He remains active in our affairs and works proactively to keep us from ultimate harm (Matthew 28.20; John 14.18, 27; 15.18-21). Although evil is abroad in the world, it is restrained (Job 1.12; John 12.32 [with the crucifixion and resurrection of Jesus the prince of this world will be driven out; cp. Revelation 20.2]; 2 Thessalonians 2.7; Ephesians 5.15-16). John writes, You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world (1 John 4.4; cp. Romans 8.37-39; Ephesians 6.13).
THE CROSS: THE FINAL APOLOGETIC FOR EVIL
Just as God grants to His children the dignity of causality in prayer, so, too, he permits them to join in the struggle against sin and evil. But he has taken upon himself the frontal attack of its deadly effect. Like the disciples in the midst of the storm, when the waves crash across the bow and threaten to sink the boat, we are safe in the company of Jesus. The believer may count it a blessing that he is invited to take up the cross and be counted among those serving with Christ (Matthew 16.24-25; Philippians 1.29; 1 Peter 4.12).
"That God took sin and its evil effects upon himself is a unique contribution by Christian doctrine to the solution of the problem of evil. It is remarkable that, while knowing that he himself was to become a victim (indeed, the major victim) of the evil resulting from sin, God allowed sin to occur anyway. The Bible tells us that God was grieved by the sinfulness of man (Genesis 6:6). While there is a certainly anthropor-morphism here, there nonetheless is indication that the sin of man is painful or hurtful to God. But even more to the point is the fact of the incarnation. The Triune God knew that the second person would come to earth and be subject to numerous evils: hunger, fatigue, betrayal, ridicule, rejection, suffering, and death. He did this in order to negate sin and thus its evil effects. God is a fellow sufferer with us of the evil in this world, and consequently is able to deliver us from evil. What a measure of love this is! Anyone who would impugn the goodness of God for allowing sin and consequently evil must measure that charge against the teaching of Scripture that God himself became the victim of evil so that he and we might be victors over evil." (Erickson, p. 432)