T'he Reality of Providence

Joe Morecraft

What are God's works of providence? A. God's works of providence are His most holy, wise, and powelful preserving and governing all His creatures; ordering them, and all their acliol1s, to His OWI1

glory.- Westminster Larger Catechism Q. 18.

Having created the world, how does God relate to it day by day? For some the course of the world is determined by un­bending and impersonal laws inherent in nature, with no law-giver or governor behind or above those laws. For others an intelligent being exists behind the universe , but it is "beneath" him to have any concern for the particulars of human life. Still others see God as the creator, who made the world much like a watchmaker makes a watch; but who then steps out of the pic­ture , leaving the watch to run down by itself. And for pantheists , who believer everything is God, all events and move­ments in the universe are simply God acting and developing toward an absolutely open­ended, i.e., unpredestined, future .

Over against these anti-christian views stands the Biblical truth of God's continu­ing, caring relationship with His creation. He who is our Creator is also our Provider and Governor. "From the very moment that the world in its entirety or each of its creatures was called into being by the creative act of God, they immediately come under the surveillance of God's provi ­dence.'" Thus it is of the utmost impor­tance to maintain this intimate connection and close, inseparable relationship of cre­ation and providence . . God not only created the universe ; He keeps the universe in existence second by second'. God provides for and governs His creation and everything in it according to His predetermined plan. This is providence. God in Christ holds all

things together, Colossians I :7. He moves all tllings along by His powerful word, Hebrews I :3. And His kingdom rules over all , Psalm 103:19. Therefore, Paul can 'assure Christians that my God shall apply all your needs according to His riches in glory in Christ Jesus, Philippians 4: 19.

As in everything else God does , in provi­dence God reveals the glory of His perfec­tions that we might praise Him for who He is. He manifests His RIGHTEOUSNESS in providence. The Lord is righteous in all His ways, and holy in all His works, Psalm 145:17. In dealing with us day by day, God never acts out of character. He never treats us in a way that is inconsistent with His holiness and righteousness, whether we can fully understand it or not. He manifests His WISDOM in providence. o Lord, how manifold are Thy works. In wisdom hast Thou made them all; the earth is full of Thy riches , Psalm 104:24. God preserves and governs us in such a way that He receives the Illost honor and we receive the most benefit. And He manifests His OMNIPOTENCE in provi­dence. God moves all things along by His powerful word , Hebrews 1:3. When we consider the complexity and intricacy of God's plan, we are compelled to admire God for His almighty power which carries out this awesome plan. Providence is the execution in time of God ' s plan in eternity. What God has predestined, that He is doing by providence in time and space and his­tory.

Since this is true , there is no such thing as fortune, luck or chance anywhere in the universe. All things have meaning and purpo se; and , as we shall see, even the most accidenta l happenings have a purpose in the plan of God. John Calvin reminds that: "If every success is God's blessing, and calamity and adversity His curse, no place now remains in-hnman affairs for fortune or chance. "- INSTITUTES OF THE CHRISTIAN RELIGION, I , xvi, 8. Lucky tokens, rabbits' feet, superstitious prac­tices, and all attempts to understand life

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and control the future outside the word and providence of God are blasphemous and should be avoided.

The doctrine of the providence of God leaves no room for fate, blind or otherwise. God is not blind; neither is He capricious. ,Por Him there are no accidents. With God there are no cases of chance events. - If chance exists, God cannot exist. If one molecule flies wild by chance, then God is not sovereign. If God is. not sovereign, then God is not God. God and chance simply cannot coexist. - Accidents are events we do not intend to take place. But there is another inten­tionality that transcends our intentionality. The intentions of God, as seen in the concurrence between the intents of Joseph's brothers and the intent of God, are never subject to chance or fate. Chance is a repugnant term to ascribe to the actions of God. Albert Einstein was correct when he said, 'God doesn't rol1 dice.""- R.C. Sproul, THE INVISIBLE HAND, pp. 156-158

The Natnre of Providence

Divine providence is comprised of two elements: Divine PROVISION, or preser­vation, and Divine GOVERNMENT, or rule. 3 God continually maintains and pro­vides for everything He has created. N oth­ing could continue to exist for a second without the preserving work of God. This applies to the substance; form, qualities, properties and powers of everything in creation. They continue as God made them because of providence. Thou alone art the Lord. Thou hast made the heavens, ... the earth and all that is on it, ... Thon does give life to all of them, Nehemiah 9:6. He (God) causes the grass to grow for the cattle, and vegeta­tion for the labor of man, so that He may bring forth food from the earth, Psalm 104:14. In Him, (God), we live and move and have our being, Acts 17:28.

God continually rules, governs and guides everything He has created so as to accom­plish His divine purposes without fail. His government is essential to His providential care for His creation. He guides every­thing to its appointed goal and so weaves all things together that they serve a vast variety of purposes on their way to their

ultimate goal, which is the glory of God. Every created person and thing, including 'all of every person's tholights and actiQns, are So governed by God that nothing happens except what is knowingly and willingly .· decreed or planned by Him. And all the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the Inhabitants of earth; and no one can ward off His hand or say to Him, 'What has Thou done?'- Daniel 4:35. Because His government is universal, it is absolutely certain that not one drop of rain ever falls without God's specific com-' mand. Whatever the Lord pleases, He does, in heaven and in earth, in the seas and in all deeps. He canses the vapors

. to ascend from the ends of the earth; who makes lightenings for the rain; who brings forth the wind from His treasur­ies, Psalm 135:6-7. And the Lord said, If you walk in My statutes and keep My commandments ... then I shall give you rains in their seasons, so that the land ' will yield its produce and the trees of the field will bear their fruit, Leviticus 26:3-4.

God's providence is universal. He looks after everything. Nothing is overlooked .

. There are no gaps or· inistakes. The Lord has established His throne in the I!.eav­ens; and His sovereignty rules over all, Psalm 103:19. His providence is also specific. He is concerned with the minute details of His creation. Lift up your eyes on high and see who has created these stars, the One who leads forth their host by number, He calls them all by name; because of the greatness of HiS might and the strength of His power not one of them is missing, Isaiah 40:26.

Think for a minute what God's provi­dence includes and you will be moved to praise Him for His greatness. It includes everything in the vast expanse of the uni­verse. He stopped the sun, Joshua 10:13, and made it move backward several de- ' grees, II Kings 20; 11; and He causes it to shine on the good and bad alike, Matthew 5:45. It includes all animals. The animals

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in Noah's day were led to the ark. He feeds all the birds , Matthew 6:26. He gives food to the young ravens when they cry, Psalm 147 :9. In fact, He gives life and breath to all living beings, Acts 17:45. It includes all inanimate objects, both large and small: the roaring sea, lilies in the field , and hair on a person's head, Matthew 8:26,27, rain, wind and quails, Numbers 11:31, tornadoes , Jonah 1:4. He spoke and raised up a stormy Wind which lifted up the waves of the sea. He caused tbe storm to be still, so that the waves of tbe sea were bushed, Psalm 107:25,29 .

God providentially governs mankind gathered together in nations. He makes the nations great, tben destroys tbem; He enlarges the nations, then leads tbem away. He deprives of intelligence the chiefs of the eartb's people, and makes them wander in a pathless waste, Job 12:23 . It is He wbo cbanges tbe times and tbe epocbs; He removes kings and establisbes kings; He gives wisdom to wise men, and knowledge to men of understanding, Daniel 2:21. Woe to Assyria, the rod of My anger and the staff in whose hands is My indignation, I send it against a godless nation and commission it against the people of My fury to capture booty and to seize plun­der, and to trample them down like mud in the streets. Yet it does not so intend, nor does it plan so in its heart, but rather its purpose is to destroy, and to cut off many nations. Is tbe axe to boast itself over tbe one who chops with it?- Isaiah 10:5-15 .

God providentially governs the entirety of an individual's life as well as all the details that make up that life. A person's conception is the work of God's providence, Genesis 30:2, Psalm 127:3 . The mainte­nance of his physical life is of God's doing , Matthew 6: 11. His death is even a work of God ' s providence , Psalm 116: 15 . Joseph was an illustrious example of God's provi­dence over ipdividuals and the details of their lives. He said to his brothers who had sold him into slavery: You meant evil

against me, but God meant it for good, Genesis 50. The psalmist prayed: my times are in Thy hand; deliver me from the hand of my enemies, Psalm 31: 15. The mind of man plans his way, but the Lord directs his steps, Proverbs 16:9. I know, 0 Lord, that a man's way is not in himself; nor is it in a man who walks to direct his steps, Jeremiah 10:23.

The Goal of Providence

Romans 8:29-30 reveals the goal of God ' s providential dealings with us-For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the firstborn among many brethren. As we have seen in our exposition of divine election, the ultimate goal of God 's plan and providence is that Jesus Christ be glorified as the firstborn among many brethren . In order to reach this end, the plan in regard to the called of God , i.e., the elect, must be ac­complished. If Jesus is to be the firstborn among many brothers , He must have many brothers, saved from their sin, standing with Him. This ultimate goal, then, is the basis for the strongest kind of assurance of our salvation in Christ.

The lmplications of Providence: Romans 8:28

Nothing is more necess ary for Christians than to be well-acquainted with and thor­oughly convinced of their security in Christ, including the truth of this great verse, which the Puritan, Thomas Watson , re ­ferred to as THE DIVINE CORDIAL­And 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.

In one sense, Romans 8:28 has a limita­tion to it. No one but real Christians may have the assurance of this verse, because it is to the one who loves God and who is the called according to God's purpose that all things work together for good. All things do not work together for good for everyone. The only way to experience genuine secu­rity is in believing the gospel of Jesus Christ.

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In another sense, Romans 8:28 has no limitations. God causes all things to work together for good-pleasant things, good things, bad things , unpleasant things, trials , troubles , illnesses, sins, disappointments, rejections, death, all things. Nothing will ever happen to the true Christian which will not be for his benefi t and for God's glory. Nothing! Every detail of his life fits to­gether in God's good plan for him- for you, if you love God in Christ.

In theory it is easy to understand the premise that all things work together for good to those who love God and are called according to His purpose, but to get this into our bloodstreams is another matter. It is one of the most difficult tasks of the practicing Christian. It involves not only believing in God but believing God.

In truth we may be confident that nothing bad will ever happen to us if we belong to Christ. This does not mean that nothing painful will every happen. Our hearts may be broken a thousand times in this world, and our bodies wracked with pain. But these things are part of the Refiner's fire, the crucible of the kingdom of God.- R.C. Sproul, pp. 174-75

(The following applications are based on or quoted from A DIVINE CORDIAL: AN EXPOSITION OF ROMANS 8:28 by Tho­mas Watson, published by Baker Book House, Grand Rapids , Michigan. Watson died in 1689.)

HOW DO TROUBLESOME SITUA­TIONS WORK TOGETHER FOR GOOD? That they do so is clearly taught in the Bible, Ruth 1:21, Jeremiah 24:5, Psalm 119:71, Genesis 50:20, II Chronicles 33 :11 , 12. "Affliction teaches what sin is ... (It) teaches us to know ourselves. In prosperity we are for the most part strang­ers to ourselves. God makes us know affliction, that we may better know ourselves ... Afflictions . .. conform us to Christ. God's (chastening) rod is a pencil to draw Christ's image more lively upon us ... (They) are destructive of sin ... Afflictions carry away nothing but the dross of sin ... (They) are the medicine which God uses to carry off our spiritual

diseases; they cure tympany of pride, the fever of lust , and the dro psy of covetous­ness ....

"(Afflictions) make way for, (i.e., pre­pare the heart for), comfort, Hosea 2:15 ... After a bitter pilI, God gives sugar .. . God 's (chastening) rod has honey at the end of it. .. (Afflictions) are the means of making us happy. Happy is the man whom God corrects, Job 5: 17 ... (They) silence the wicked .. . How it strikes a chill into wicked men, when they see that the godly will keep close to God in a suffering condition, and that, when they lose all, they yet will hold fast their integrity. Finally, afflictions make way for glory, II Corin­thians 4:17 . .. The vessel is first seasoned before wine is poured into it ; the vessels of mercy are first seasoned with afflictions, and then the wine of glory is poured in. The worst that God does to His children is to whip them to heaven."- pp. 20-24.

HOW DO SIN' AND TEMPTATION WORK TOGETHER FOR GOOD? That they do is clearly taught in the Bible-'-For the wrath of man shall praise Thee, Psalm 76: I O. Temptatio~s are overruled by God for our good in at least eight ways: (1). They drive us to prayer. "The mOre furiously Satan tempts, the more fervently the saint prays."- p. 25. (2). They keep the saint from the perpetration of sin. "The more a child of God is tempted, the more he fights against the temptation. That tempta­tion which the devil uses as a spur to sin, God makes a bridle to keep back a Chris­tian from it."- 26. (3). They abate the swelling of pride, II Corinthians 12:7. (4). "They are a touchstone to try what is in the heart. The devil tempts that he may de­ceive; but God allows us to be tempted, to try us. Temptation is a trial of our sincer­ity."- p. 26. (5). They equip those who are tempted to counsel and help others in the same distress , (6). They stir up "paternal compassion in God" for those who are tempted. The child who is sick and weak is the most looked after. (7). They make Christians long more for heaven. "There they shall be out of gunshot; heaven is a

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place of rest, no bullets of temptation fly there."- p. 27 (8). Temptations work for good, as they engage the strength of Christ, Hebrews 2:18 , Romans 8:37.

HOW DOES SIN IN OTHERS WORK TOGETHER FOR OUR GOOD? Sin in and of itself is damnable,but God in His great wisdom causes good to come to His people from that which is most opposed to Him. (1). The sins of others produce godly sor­r<)w in Christians- My eyes shed streams of water, because they do not keep Thy Law, Psalm 119:136 .. "We may grieve for our own sins out of fear of hell, but to grieve for the sins of others is from a principle of love to God. These tears drop as water from the roses, they are sweet and fragrant, and God puts them in His bottle."- p. 33. (2). Sins in others set the believers "the more a praying against sin."­p. 33. (3). They make us more appreciative of the grace of God. (4) . They work in us stronger opposition against sin in our­selves-It is time for the Lord to act, for they have broken Thy law. Therefore I love Thy commandments above gold, Psalm 119:126-127. "The more violent others are against the truth, the more val­iant the saints are for it."- p. 34. (5). They make us more zealous in servi ng and obey­ing God, because '''when we see wicked men take such pains for hell, this makes us more industrious for heaven."- p. 34. (6). The sins of others are a mirror in which we may see ourselves. "What is in other men ' s practice is in nature. You have the root of bitterness in you, and would bear as hellish fruit as any, if God did not either curb you by His power or change you by His grace."- p. 34. (7). They can also make us more thankful to God. "When you see another infected with the plague, how thankful are you that God has preserved you from it."- p. 34-35. (8). The sins of oth'ers are a means of making God's people better people. The more unholy others are, the more holy you should be. And finally, (9). They give us an opportunity to do good, to counsel and convert them, Daniel 12:3.

HOW DOES OUR OWN SINFULNESS,

AND OUR AWARENESS OF IT, WORK TOGETHER FOR GOOD? There is not the least good in sin. Never doubt or ques tion that fact. "Sin is like poison, wbich cor­rupts the blood, infects the heart, and, without sovereign antidote, brings death. Such is the venomous nature of sin; it is deadly and damniug. Sin is worse than hell , but yet God by His mighty over-ruling power, makes sin in the issue turn to the good of His people. Hence the golden saying of Angustine, 'God would never permit evil, if He cou ld not bring good out of evil. "'- p. 35-36. (I). Our sense of our own sinfulness makes us esteem Christ more highly. "He that feels his sin, as a sick man feels his sickness, how welcome is Christ the physician to him. " - p. 36. (2) . It puts the soul upon self-searching. It is good to find out our sin, lest they find us out. (3). It motivates us to self-denial, and

o self-humbling. Sin is left in a godly man, as a cancer in the breast, or a hunch upon a back, to keep him from being proud. (4). It motives us to self-judging, Proverbs 30:2. When a man has judged himself, Satan is put out of office. (5) . It motivates u s to "sel [-conflicting," Galatians 5: 17. A be­liever will not let sin have peaceable pos­session of him. If he cannot keep sin out,

. he will keep sin under. (6). It motivates us , to self-observing. It makes the Christian keep a strict guard upon his heart. And, (7). It motivates the Christian to self­reforming. A child of God does not only find out sin, but he also drives out sin,

o Romans 8:13.

"Let none abuse this doctrine. I do not say that sin works for good to an impenitent person. No, it works for his damnation, but it works for good to them that love God ; and for you that are godly, r know you will not draw a wrong conclusion from this, either to make light of sin or to make bold with sin . If you should do so, God will make it cost you dear. Remember David. He ventured presnmptuously on sin, and what did he get? He lost his peace, he felt the terrors of the Almigh ty on his soul, though he had all helps to cheerfulness. He was a king; he had skill in music; yet noth-

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ing could comfort him. If any of God's people should be tampering with sin, be­cause God can turn it to good; though the Lord does not damn them, He may send them to hell in this life. He may put them into such bitter agonies and soul-convul­sions, as may fill them full of horror, and make them draw nigh to despair. Let this be a flaming sword to keep them from coming near the forbidden tree. " - p. 37-38.

HOW MAY WE BE CERTAIN THAT ROMANS 8:28 APPLIES TO US? This verse can be applied to yourself personally, if you fit the description that is given of the people to whom it does apply. First, they love God. A person can believe in the existence of God and not be a Christian ; but he cannot love God and not be a Christian. Love is totalitarian-it demands all. Loving God is not a matter of feeling. It includes a desire to please God, to live to His glory, to obey His commandments, to be like Him, and to trust in His Son as your Lord and Savior. Loving God is the surest proof that you are loved by Him, I John 4:19, and are included in the promise of Romans 8:28 . Second, they are the called of God, accord­ing to His purpose . This is 'why they love God, John 6:44. God has taken the initia­tive and has sovereignly and irresistibly called them out the darkness of sin into the . light of His kingdom as His sons and daugh­ters in Christ. The Westminster Shorter Catechism Q. 31 defines this effective can of God as "the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowl­edge of Christ, and renewing our wills, He does persuade and enable us to embrace Jesus Christ , freely offered to us in the gospel." How do we know that we have been caned by God? We love Him in Christ. Jesus said, My sheep hear My voice, and I know them, and they FOL­LOW Me, John 10:27.

Romans 8:28 itself, therefore , describes those to whom this assurance belongs. Subjectively, they are those who love God. Objectively, they are those who are the objects of God's mighty calling to salvation,

which produces this love in them. Do you love God? Have you been caned by Him to salvation and holiness of life? Then, if so, Romans 8:28 applies to you .

WHY MUST GOD WORK ALL THINGS FOR GOOD FOR THE CALLED OF GOD? This is an important question. The answer is at the very heart of Biblical truth. .

First, God must work all things together for good for the caned of God, because they are the called according to His purpose. They are included in the eternal redemptive purposes of God described in Romans 8:29-30-For whom He foreknew, He also predestined ... and whom He predestined, these He also called; and whom He called, these He also justi­fied; and whom He justified, th'ese He also glorified. "

The phrase, according to His purpose could also be translated, "according to His decree, or plan. " That divine purpose is the source and cause of our caliing, justifi­cation and glorification. Our salvation and the working of all things for our good must be ascribed to the good pleasure of God's will. Everything depends upon the purpose of God, not upon the will of man, II Timothy 1 :9. The certainty of God's carrying out His purposes for our salvation is the basis of our assurance that Romans 8 :28 applIes to us. God has purposed to "do something, and He cannot be held back in His plans by anyone or anything, Isaiah 14:24, 46:IOf, Psalm 33:11.

Second, God must work all things to­gether for good for the called of God be­cause of "the near and dear interest which God has in His people. The Lord has made a covenant with them. They shall be My people, and I will be their God. By virtue of this covenant, all things do, and must, work for good to them. I am God, even thy God, Psalm 50:7. This word , thy God, is the sweetest word in the Bible, it implies the best relations; and it is impos­sible there should be these relations be­tween God and His people, and everything not work for their good."- p. 39. .

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Conclusion:

According to Romans 8:28, the universe is ruled by God for the benefit of the called of God, therefore our future is secure. Every fact in the universe is God-inter­preted and is being moved by God to a God-ordain ed goal. Nothing is meaningless or ruled by chance. Everything holds meaning and purpose for liS. Progress and viciory are ours because God is our God and because His plan and providence en­compass and govern everything for His glory and our benefit.

"Everything holds meaning and purpose for us. Progress and

victory are ours because God is our God and bec ause His plan and providence encompass and govern evcrything for I lis glory

and our benefit."

Christians know, on the basis of this verse, that their labor is not in vain in the Lord , I Corinthians 15:58 . "For those, however, who bow before Him of whom and by whom all things are named , nothing is meaningless, and true community begins with communion with God through Christ. Because no thing is meaningless, we can be confident that, whatever our calling, it is not a disaster nor a tragedy. Whether we are married or single, whether we have children or are childless, we know that God makes all things work together for good for those who love Him .... 5"

"Providence means thus a total meaning to life and history, and a victorious mean­ing. It means also that we are delivered from anxiety, dread and care. Without this faith in providence, the mainspring of Christian power and action is gone. God becomes remote, and His government an eternity away. With the doctrine of provi­dence , God and His government, ruling and reigning from the throne of heaven, are still closer to us than we are to ourselves. Then

the providential government of God is in the very marrow of our bones, the hairs of our head, and the thoughts of our being. Provi­dence is then in our actions and in the grass beneath our feet, and the sparrows around us . Then too we live, and move, and have our being, Acts 17:28, not only in God but in His providence as a total part thereof. Without a lively faith in provi­dence, man is an outsider in the universe. With it, we are more than conqnel'OI'S through Him that loved us, Romans 8:37. 6"

The Heidelberg Catechism (1563) speaks clearly and powerfully on God 's providence:

"Q. 27: What do you understand by the providence of God? A. The almighty and ever-present power of God whereby He still upholds , as it were by His own hand, heaven and earth together with all crea­tures , and rules in such a way that leaves and grass, rain and drought, fruitful and unfruitful years, food and drink, health and sickness, riches and poverty, and everything else, come to us not by chance but by His fatherly hand."

"Q. 28: What advantage comes from acknowledging God's creation and provi­dence? A. We learn that we are to be patient in adversity, grateful in the midst of blessing, and to trust our faithful God and Father for the future, assured that no crea­ture shall separate us from His love, since all creatures are so completely in His hand that without His will they cannot even move. "

"Q. 1: What is your only comfort in life and death? A. That I belong-body and soul, in life and in death-not to myself but to my faithful Savior, Jesus Christ , who at the cost of His own blood has fully paid for all my sins and has completely freed me from the dominion of the devil; that He protects me so well that without the will of my Father in heaven not a hair can fall from my head; indeed, that everything must fit His purpose for my salvation. There­fore, by His Holy Spirit, He also assures me of eternal life, and makes me wholeheart­edly willing and ready from now on to live for Him."

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~ ~-- .--.".- .... ----- ~-- .. ~~ ..... --.. ~,,-. .. ~ -- . - .

Providence and History

History is " the unfolding manifestation of Divine pro vidence. - The Biblical view of history starts with a beginning in time. In fact it starts with the beginning of time . - We use the expressions ' time marches on' or 'time flies' to refer to the chrono­logical mo vement of time . The Biblical view sees an endpoint, a purpose, a telos , to this march, or flight, of time. History has a goal, which is established in eternity by God Himself. The idea that h istory is meaning­ful and purposeful is integral to the doctrine of the providence of God. - All moments of history, the entire chronology of time, are in the hands of and under the supervi­sion of Providence . - The events of redemption that happen within the frame­work of ordinary history give us the deeper assurance that all of history is in His hands . It means the crisis moments in our own lives are not expressions of vanity or futil­ity. The tale of history is not left to idiots. The Bible is concerned with a time that is moving in an appointed direction. - The present time is a time of crisis for the world, a time in which every moment counts for ever."- Sproul , pp. 107-116.

The Providence of God and the Children of God

The most wise, righteous, and gracious God, doth oftentimes leave for a s eason His own children to manifold temptations, and the corruptions of th eir own hearts, to chastise them for their f ormer sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and co nstant dependence for th eir support upon Him­s elf, and to make them more watchful against all future occasions of sin , and for sundry other j ust and holy ends.­Westminster Confession of Faith, Chapter 5, Paragraph 5.

The Bible teaches us that sometimes God leaves His own children, for a time, to experience various trials and testings. He does this for at least two good reasons: (1) . To chasten and discipline us for our

sins, formerly committed. My son, do not regard lightly the discipline of the Lord, nor faint when you are reproved by Him;

· for those whom the Lord loves He disci-plines, and He scourges every son

· whom He receives, Hebrews 12:5. God is . justified in this because we always need chastening. In fact, we deserve far more. than we receive. So then, we may never complain of God's dealings with us, rather we must learn to remain "mute under the smarting rod ." In fact , we must learn to

· kiss the rod of God's discipline, remember­ing that it is held in loving, nail-scarred hands. (2). To reveal to us the hidden corruptions and deceitfulness that remain within us. For they (our human fathers) disciplined ns for a short time as ' seemed best to them, but He disciplines us for our good, tnat we may share IUs holiness, Hebrews 12: 1 O. Therefore, when God disciplines uS it is an act of mercy because sin always separates us from Him and interrupts our fellowship with Him, and with each other. Repentance and confes ~ sion of sin always unite and draw us closer together. Moreover, an increased knowl­edge of our own sin increases our apprecia­tion of Christ and our. gratitude for His s.aving grace, which, in turn, increases and

"Moreover, an increased knowledge

of our own sin increases our appre­ciation of Christ and our gratitude

for His saving grace, which , in turn,

increases and improves our repen­tance and obedience. "

improves our repentance and obedience.

Our loving Father in Heaven graciously inflicts the backs of His children with the rod of His fatherly discipline to accomplish .

· several things in us:

(1). To humble us . We all need continual humbling. To be humbled is to be enabled to see our true condition, worth, and useful­ness, which is lower than we had imagined. Such humbling also enables us to see that

30 - THE COUNSEL ofChalcedon - June/July, 2000

God is much greater and more glorious than we had imagined. When God humbles us , it makes us more loveable, more useful, more loving and closer to God.

(2). To raise us to a closer, more con­scious and more constant dependence upon Christ for everything. We are so prone to forget just how dependen t we are upon Him. Deuteronomy 1-4 emphasizes the importance of "remembering" in living the Christian life. Remembering increases onr sense of dependency.

(3). To keep us on our guard and to make us more alert concerning temptations and inner sinful impulses. This is much needed in us because indwelling sin in the Christian is always active, persistent, and ambitious, i.e., it tries to get away with as much as possible. The more we resist sinful impulses and seductions, the less guilt we will feel, the less interruption we will experience in our communion with God the , clearer our minds will be with regard to spiritual discernment and wisdom, and the more like Christ we will become.

What does the Confession mean when it says that sometimes God " leaves" His children? Obviously this is in a relative sense, because in no sense does God leave or forsake His children absolutely. Some­times God causes us to lose our awareness of His presence and nearness, as David experienced in Psalm 73. Other t imes God withholds, to a degree, but not totally, His restraint on our sin to help us see our deep sinfulness, as He did to King David in II Samuel 24. He also increases and intensi ­fies our trials and sufferiugs in order to test us, as He did to Israel in the wilderness , Deuteronomy 8. Moreover, He sometimes brings sickness and a loss of health as He did with Job in Job 1:1-20; 19:25, with Hezekiah in II Chronicles 32 , and with Paul in II Corinthians 12.

What was the attitude of these men as God disciplined them? Job said: I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is flayed, yet in my flesh I shall see God, 19:25. And

Though He slay me, yet will I trust Him, 13: 15 . It is said of Hezekiah that he humbled the pride of his heart, II Chronicles 32:26. And Paul declared, And He, (Christ), has said to me, 'My grace is sufficient for you, for power is per­fected ill weakness.' Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. Therefore J am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ ' s sake, for when I am weak, then I am strong, II Corinthians 12:9f.

WHAT SHOULD OUR ATTITUDE BE TOWARD GOD'S FUTURE PROVIDEN­TIAL AND DISCIPLINARY DEALINGS WITH US?

Remember God's fanner dealings with yon and be observant of His continnal dealings with yo u. Remembering how He has provided for y ou and taught you in the past will be a great support to your faith in any future trials He may seud. It will keep you from staggering under their burden s I Samuel 17:37, 11 Corinthians 8-10 . Has' God ever failed you? Remembering will cut down on your doubts and fears concerning God 's ability and willingness to provide for you during trials, Psalm 78:19f. Relllemb~r­ing and observing will endear Jesus Christ to us more and more each day, for we become more conscious of His loving and caring hand in our lives. Remembering will melt the heart to submissiveness and will fill the heart with peace and contentment amid the tragedies and changes of life. And remembering will be of great use to us in our dying hour. Begin now treasuring up that which will sweeten death for us, Gen­esis 48:3,7 ,15,16; Joshua 24:2f.

Watch out! Keep close watch on your own heart, mind, estimation of yourself, wants and goals. Watch the way you deal with si n in your life. To avoid more chas­tisement, be more careful about offending God than offending your dearest friend.

Submit yourself under the mighty hand of God. Cast all your cares upon Him, be-

June/July, 2000 - THE COUNSEL ofChalcedon - 31

cause He cares for you. Kiss the rod. Trust in the Lord with all your heart. Keep believing that He is your good shepherd, in whom there is no lack. Jesus will never disappoint you or fail you! Don't fail Him!

If we understand the provi­dence of God and love the God of providence, we are able to worship Him with the sacrifice of praise He inherently deserves when things occur that bring

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pain, Borrow, and affliction into our lives. The understanding of providence is vital to all who would worship God. It is a

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worship of faith that is rooted in trust.- R.C. Sproul, THE INVISIBLE HAND, p. 11.

I Herman Bavinck, OUR REASONABLE FAITH, (Grand Rapids, Michigan: Baker Book House, 1956), p. 177.

2 This maintenance of the universe by God is not a "passive supervision. The point is not that He leIs the world exist but that He makes it exist. - The moment God removed His hand and withheld His strength the creature would sink back into nothingness."- Herman Bavinck, OUR REASONABLE FAITH, p. 178.

] Modem Reformed theologians usually refer to a tbird element of providence, i.e., concurrenceorconfluence. which refers to the "flowing together" of two currents. "The doctrine of concurrence refers to historical events in which the work of Providence bas been acted out through human agencies. That means at the same time human agents are acting, God is acting in and through them. - The mystery focuses on the interconnection between the providential work of the Creator and the real work of His creatures."- R.C. Sproul, THE INVISIBLE HAND, p. 79-80. The classic text for the Biblical doctrine of concurrence is Joseph's comments to his brothers: You meant evil against me, but God meant it for good, in order to bring about as it is this day, to save many people alive. "God in His providence was involved in the whole life of Joseph. It was by His hand that Joseph was brought into Egypt. This did not exonerate the brothers from their wicked actions, but God worked through the evil machinations of men in order to accomplish His purpose. Joseph stressed the difference in the intent of God and of his brothers. The concept of intentionality lies at the heart of human personality and volition. - God's inten­tions are always good. - ... we conclude that if it were not for Joseph's technicolored coat there would be no Christian­ity, and every cbapter of human history would have a different ending. Herein is the mystery of providential concurrence. Because God meant it for good, His servant Joseph was the victim of the envy and jealousy of his

brothers,"- Sproul, p. 94-95. Concurrence is. "the C'bo~ra- .

tiCD of the divine power with all subQrdinate powers, according to the pre-established. laws of their operation, causing them. to act and to act precis.ely as they do. - tIt

. does not consist} in a general communication of power. without determining the specific action in any way. ~ [It is not] of such a nature that man does part of the work aod God a part. - [It does not imply] that the work of God and that of the creature in concurrence are co-ordinatc: - The work of God always has the priority, for man is dependent on God" in all that he does. -:-: It is previous and pre-determining, _ not in a temporal 'but in a logiC3I sense,-~ In' ~very iDstance the impulse to action and movement proceeds from God. There must be an influence-of divine energy before the creature can work. - It is also a simultaneous conCWTence. - There is not a single moment that the creature works independently of the will and power of God. - It is, finally, an immediate concurrence. - So God also works in man in endowing him with power, in the determination afbis actions, and in sustaining his activities all along the line."­Louis Berkhof, SYSTEMATIC THEOLOGY, pp. 1'11-174.

4 A secondary cause producing an effect is "the force imparted by physical creatures." A primary cause producing an effect is "the causal power exerted by God in the course of cosmic events. The Westminster divines insisted that second causes are real, that the force we exert is real force. How­ever, any force or any power exerted in this world depends . upon the power of God for ·its efficacy."" R.e. Sproul, THE INVISIBLE HAND, pp. 104-105.

sR.J. Rushdoony, LAW AND SOCIETY, (Vallecito, California: Ross House Books, 1982), p. 93.

• R. 1. Rushdoony, SYSTEMATIC THEOLOGY, (Vallecito, California: Ross House Books, 1994), Vol. J, p. 143.

32 - THE COUNSEL ofChalcedon - June/July, 2000