2000 Issue 4 - The Reality of Providence - Counsel of Chalcedon

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 un-
bending 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 pic-
ture, leaving the watch to run down by
itself. And for pantheists , who believer
everything is God, all events and move-
ments in the universe are simply God acting
and developing toward an absolutely open-
ended, i.e., unpredestined, future .
Over against these anti-christian views
stands the Biblical truth of God's continu-
ing, 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 impor-
tance to maintain this intimate connection
and close, inseparable relationship of cre-
ation 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 provi-
dence God reveals the glory of His perfec-
tions 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 manifest s 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 provi-
dence. 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 his-
tory.
Since this is true, there is no such thing
as fortune, luck or chance anywhere in the
universe. All things have meaning and
purpose; 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 prac-
tices, and all attempts to understand life
June/July, 2000 - THE COUNSEL ofChalcedou - 23
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 inten-
tionality 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 preser-
vation, and Divine GOVERNMENT, or
rule.
3
God continually maintains and pro-
vides for everything He has created. N oth-
ing 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 vegeta-
tion 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 accom-
plish His divine purposes without fail. His
government is essential to His providential
care for His creation. He guides every-
thing 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 treasur-
ies, 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!.eav-
ens; 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 provi-
dence includes and you will be moved to
praise Him for His greatness. It includes
everything in the vast expanse of the uni-
verse. 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
24 - THE COlJIllSEL ofChalcedon - June/July, 2000
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 plun-
der, 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 mainte-
nance 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 provi-
dence over ipdividuals and the details of
thei r 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 ac-
complished. 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 thor-
oughly convinced of their security in Christ,
including the truth of this great verse,
which the Puritan, Thomas Watson, re-
ferred to as THE DIVINE CORDIAL-
And we know that God causes all things
to work together for good to those who
love God, to those who are called ac-
cording to His purpose.
In one sense, Romans 8:28 has a limita-
tion 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 secu-
rity is in believing the gospel of Jesus Christ.
June/July, 2000 - THE COUNSEL ofChalcedon - 25
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 to-
gether 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 Tho-
mas Watson, published by Baker Book
House, Grand Rapids , Michigan. Watson
died in 1689.)
HOW DO TROUBLESOME SITUA-
TIONS 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 strang-
ers 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 dropsy of covetous-
ness ....
"(Afflictions) make way for, (i.e., pre-
pare 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 Corin-
thians 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.   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 tempta-
tion which the devil uses as a spur to sin,
God makes a bridle to keep back a Chris-
tian 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 de-
ceive; but God allows us to be tempted, to
try us. Temptation is a trial of our sincer-
ity."- 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
26 - THE COUNSEL of Chalcedon - June/July, 2000
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 sor-
r<)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 other s 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
beli evers "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 our-
selves-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 val-
iant the saints are for it."- p. 34. (5). They
make us more zealous in servi ng and obey-
ing 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 cor-
rupts 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 woul d never
permit evil, if He could 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 us to
"sel [-confli cting," Galatians 5: 17. A be-
liever will not let sin have peaceable pos-
session 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 self-
reforming. 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 Almighty on his soul,
though he had all helps to cheerfulness. He
was a king; he had skill in music; yet noth-
June/July, 2000 - THE COUNSEL of Chalcedon - 27
ing could comfort him. If any of God' s
people should be tampering with sin, be-
cause 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-convul-
sions, 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, accord-
ing to His purpose. This is 'why they love
God, John 6:44. God has taken the initia-
tive and has sovereignly and irresistibly
called them out the darkness of sin into the .
light of His kingdom as His sons and daugh-
ters 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 knowl-
edge 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 FOL-
LOW 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 justi-
fied; 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, justifi-
cation 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 to-
gether for good for the called of God be-
cause 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 impos-
sible there should be these relations be-
tween God and His people, and everything
not work for their good."- p. 39. .
28 - THE COUNSEL of Chalcedon - June/July, 2000
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-inter-
preted and is being moved by God to a
God-ordained 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 en-
compass 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 nothing 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 mean-
ing. 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 provi-
dence, 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. Provi-
dence 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 provi-
dence, 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 crea-
tures , 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 provi-
dence? 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 crea-
ture shall separate us from His love, since
all creatures are so completely in His hand
that without Hi s 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. There-
fore, by His Holy Spirit, He also assures me
of eternal life, and makes me wholeheart-
edly willing and ready from now on to live
for Him."
June/July, 2000 - THE COUNSEL ofChalcedon - 29
~ ~ - - . - - .   . - .... - - - - ~ - - .. ~ ..... --.. , , - . .. ~ -- . - .
Providence and History
History is " the unfolding manifestation of
Divine providence. - 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 chrono-
logical 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 history is meaning-
ful 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 supervi-
sion of Providence . - The events of
redemption that happen within the frame-
work 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 futil-
ity. The tale of history is not left to idiots.
The Bible is concer ned 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 constant
dependence for th eir support upon Him-
s 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, remember-
ing 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   o n f e s ~
sion of sin always unite and draw us closer
together. Moreover, an increased knowl-
edge of our own sin increases our apprecia-
tion 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 appre-
ciation of Christ and our gratitude
for His saving grace, which, in turn,
increases and improves our repen-
tance 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 useful-
ness, 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 con-
scious and more constant dependence upon
Christ for everything. We are so prone to
forget just how dependent 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. Some-
times 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 t o 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 sai d: 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 per-
fected 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 PROVIDEN-
TIAL AND DISCIPLINARY DEALINGS
WITH US?
Remember God's fanner dealings with
yon and be observant of His continnal
dealings with you. Remembering how He
has provided for you 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 burdens 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. e l l l e m   ~ r ­
ing 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, Gen-
esis 48:3,7, 15,16; Joshua 24:2f.
Watch out! Keep close watch on your
own heart, mind, estimation of your self,
wants and goals. Watch the way you deal
with si n in your life. To avoid more chas-
tisement, 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 provi-
dence 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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Greenville, SC
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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
n'vil \V VOU"" m,uhng Ltbd ace. it \ uur 3.dtl' lK'jlllS \v:h} C) or [s   1')('
lD\\'cr (:un .;'IH:W ycur subs,.:' .?:101l r ()\\ Th,uL': Y)ll'
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 inten-
tions are always good. - ... we conclude that if it were not
for Joseph's technicolored coat there would be no Christian-
ity, 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  
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, -   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 physi cal 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. How-
ever, 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