A sermon on Luke 6:22–23, 26.
June 26, 2016
The Providence of God
The previous lessons have done much work in order to get us prepared for this lesson and the one to follow on miracles. After discussing our knowledge and ability to describe God, we started our study in theology proper with the characteristics of God, starting His primary characteristic—aseity. From there we learned of God’s power, presence and knowledge. Then we learned of His moral attributes—holiness, love, and truth. We also learned of the Triunity, three Persons consisting in singular unity. After we learned of who God is, we learned of His plan, that is, His eternal decree for all things that works for His glory. After learning about God’s plan, we start to see how God to enact His plan, with the creation of the heavens, the earth, and all that is in them. So, I would hope that it make logical sense that the next discussion is on how God relates to His creation. This brings us to the topic called providence.
It would make sense to think that after God had created the world that He would still relate to it in some way or fashion. The amount of relation God has with creation could be represented on a scale with one end being “none at all” and “nature is God” at the other. Either end of the spectrum is incorrect. Deism teaches the idea that God has only created nature and then left it to run its program according to the laws that He has written for how nature should act. Pantheism teaches that nature is not separate from god but nature is simply an emanation, or a level of power from a god. Instead we find that nature is not a part of God because He has created the universe and that God has not left nature alone to follow written laws. The Bible makes it clear that God is separate from nature and He is continually upholding, operating, and ruling in all of creation at all times. The best definition found for providence is as stated:
God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes.Under the general category of providence we have three subtopics, according to the three elements in the definition above: (1) Preservation, (2) Concurrence, and (3) Government.1
Berkhof defines providence in a similar fashion,
Providence may be defined 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. This definition indicates that there are three elements in providence, namely, preservation (conservatio, sustentatio), concurrence or cooperation (concursus, co-operatio), and government (gubernatio). 2
In simplest terms, the doctrine of providence is the study of God working in and through His creation in ordinary means to bring about His decree according to His good pleasure.
The topic of miracles will be dealt with in the following lesson. However, it should be noted that the only difference between providence and miracles is that, in miracles, God is working in and through His creation in extraordinary means in order to display His character and bring about His decree that is according to His good pleasure.
As stated earlier, God’s providence is exercised over all of creation. To help illustrate this point, the following examples from Scripture are given.
The Bible clearly teaches God’s providential control (1) over the universe at large, Ps. 103:19; Dan. 4:25; Eph. 1:11; (2) over the physical world, Job 37:5, 10; Ps. 104:14; 135:6; Matt. 5:45; (3) over the brute creation, Ps. 104:21, 28; Matt. 6:26; 10:29; (4) over the affairs of nations, Job 12:23; Ps. 22:28; 66:7; Acts 17:26; (5) over man’s birth and lot in life, 1 Sam. 16:1; Ps. 139:16; Isa. 45:5; Gal. 1:15, 16; (6) over the outward successes and failures of men’s lives, Ps. 75:6, 7; Luke 1:52; (7) over things seemingly accidental or insignificant, Prov. 16:33; Matt. 10:30; (8) in the protection of the righteous, Ps. 4:8; 5:12; 63:8; 121:3; Rom. 8:28; (9) in supplying the wants of God’s people, Gen. 22:8, 14; Deut. 8:3; Phil. 4:19; (10) in giving answers to prayer, 1 Sam. 1:19; Isa. 20:5, 6; 2 Chron. 33:13; Ps. 65:2; Matt. 7:7; Luke 18:7, 8; and (11) in the exposure and punishment of the wicked, Ps. 7:12, 13; 11:6. 3
Of course, many more example could be given but the above is sufficient to illustrate that God’s providential work is over all things, from the insignificant to the highest ruling power on earth.
The remainder of the lesson will focus on three different ways in which God’s providential rule is described, that is, preservation, concurrence, and government. Remember, these are not different ways in which God works in His creation. These words are only different ways of describing God’s singular work of providence.
A. Preservation
“Preservation may be defined as that continuous work of God by which He maintains the things which He created, together with the properties and powers with which He endowed them.”4 One could say that it explains the consistent properties of matter that are observed on a regular basis. For example, water is wet and will continue to behave with the properties of water that were previously observed. Water will freeze when the temperature goes below 32ºF. Water will boil when the temperature reaches 212ºF. Water has these behaviors, not because these properties are inherent in themselves, but because preserves such behaviors on a continual basis. Furthermore,
The doctrine of preservation proceeds on the assumption that all created substances, whether they be spiritual or material, possess real and permanent existence, distinct from the existence of God, and have only such active and passive properties as they have derived from God; and that their active powers have a real, and not merely an apparent, efficiency as second causes, so that they are able to produce the effects proper to them. 5
Thus we can say that a rock exists in reality and it’s hardness is not a product of our perceptions. God made the rock and continues to preserve the rock with all of its intended properties. It is through this doctrine of preservation that we able to perform observational science. If God were not continually and consistently preserving His universe, we would never be able to understand creation and use it for our advantage. If water did not always come to a boil at 212ºF, we would have never been able to create a steam engine. If rocks were not always hard (at normal temperatures), then we would not be able to use them for a building material.
The idea of preservation is most clearly seen in Hebrews 1:3. The author of Hebrews demonstrates the supremacy of Christ by explaining that Christ is even “upholding all things by the word of his power.” The present tense for “upholding” indicates that this is a continual work. Jesus is continually upholding the universe by the power of His word. This would even indicate that the universe exists because Christ is making it exist. If Christ so desired, He could have all of creation vanish into nothing. The same idea is repeated in Colossians 1:17, “He is before all things, and in Him all things hold together” (NASB).
We must also realize that God is preserving our very being. Self-subsistence is an attribute that only God can possess. All life on earth is not able to sustain itself and must depend upon God for its preservation. Paul spoke of this in his sermon to the Athenians, “For in him we live, and move, and have our being” (Acts 17:28). Ezra even praised God for preserving all of creation (Neh. 9:6). God is so active in our sustaining of life that He gives every breath that we breathe (Job 34:14–15; Ps. 104:29).
B. Concurrence
Concurrence may be defined as, “God cooperates with created things in every action, directing their distinctive properties to cause them to act as they do.”6 The primary importance in understanding the doctrine of concurrence is that God is the primary, simultaneous, and immediate Causer for all motion and action in the world rather than the world acting independently. This is not to meant to diminish secondary causes as not real. We should simply understand the secondary causes that are regularly observed as cooperating with the First Cause done by God’s omnipotent hand. For example, we may ask why is it that the planets maintain orbit around the sun? Observational science can explain that inertia and gravity keep a planet within its orbit around in such a manner that its movement can be explained mathematically (Kepler’s planetary laws of motion). Yet Scripture teaches that God is causing the planetary motions in a manner that is consistent with what is observed (Matt. 5:45). Photosynthesis is a real process which causes grass to grow, but it is only a secondary cause (Ps. 104:15).
1. Scriptural Examples
The truth that God works in the world in a primary, simultaneous, and immediate way is seen in many places in Scripture. Joseph claimed that God sent him to Egypt when his brothers sold him into slavery (Gen. 45:5). God promises that He will deliver the enemy into the hand of Joshua (Josh. 11:6). God turns the heart of the king in whichever direction He pleases (Prov. 21:1; Ezra 6:22). God gave Israel the power to gain wealth (Deut. 8:18). God even works indirectly in evil actions. David states that Shimei was bidden by God to curse David (2 Sam. 16:11). God directed the Assyrians to destroy Israel (Isa. 10:5).
2. Characteristics of Concurrence
I have stated that God’s work of concurrence is primary in order to communicate that it is not subservient to another’s will. God does not begin His work only after a man has decided to take action. If this were the case, man would frustrate the plan of God; something contrary to Scripture (cf. Job. 23:13; Isa. 14:24, 27). Therefore it is God who works and energizes a person to work according to His will (Eph 1:11; Phil. 2:13).
As explained earlier, “For in him we live, and move, and have our being” (Acts 17:28). Therefore we must also say that concurrence is a work that is simultaneous. “After the activity of the creature is begun, the efficacious will of God must accompany it at every moment, if it is to continue. There is not a single moment that the creature works independently of the will and the power of God.”7 This is not to say that a man is not responsible for his actions but a man will not be able to do anything apart from God.
Thirdly, it must be stated that God’s work of concurrence is immediate. When God effectually causes something to come to pass, the effect is immediate. God does not simply set up a situation and then allow the object to take care of the rest. Nor is God only starting a singular cause to run in a long chain of cause so that His purpose will be accomplished. God works and the effect is immediately seen.
3. Objections to Concurrence
Many will object to this doctrine that God works concurrent manner in all things to bring about His will. The objection is that God does not work to bring about sin or evil acts. However, we must be clear on this objection.
Scripture never teaches that God is a direct doer of sin but that He acts concurrently. The greatest example is in the narrative of Joseph. Joseph’s brothers sold him into slavery (Gen. 37:28). Yet Joseph understood the evil intentions of his brothers to be a providential work of God (Gen. 45:5; 50:20; Ps. 105:17). God also hardened Pharaoh’s heart to sin and not let Israel leave. God even told Moses this would happen (Exod. 4:21; 7:3, 13; 9:12). Later it is explained that God hardened Pharaoh’s heart so that God could demonstrate His power in the earth (Exod. 9:16). Paul even cites this example and then rebukes objectors with the rhetorical question, “For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?” (Rom. 9:19–20).
Scripture teaches that man is responsible for his sinful actions. There even occasions when it was stated that it a part of God’s plan for evil action to come to pass, and God worked in a manner to make it come to pass, but the consequences of the evil actions still fall on man, not God (Luke 22:22; Acts 2:23; 4:27–28). Furthermore, Scripture is clear that God is never responsible for the evil actions of men (1 Cor. 10:13; James 1:13–14).
God also uses evil in order to bring about His will (Rom. 8:28; Eph. 1:11). While this is difficult to understand, it must be held in faith. If we say that there is evil on the earth that is outside of God’s control or was never intended, then we would be saying that those evil actions are beyond God’s control or outside of His will and He is no longer omniscient or sovereign.
Some may even object that concurrence robs man of his free will. However, we discussed this issue in the lesson on God’s eternal decree. Man is only free to do what he desires most. For a man without Christ, he will choose to sin because that is only what his heart desires (Jer. 17:9; Mark 7:20–23). As believers, our wills matches His will (Rom. 8:29; Eph. 4:24; Phil. 2:13).
C. Government
“The divine government may be defined as that continued activity of God whereby He rules all things teleologically so as to secure the accomplishment of the divine purpose.”8 Simply stated, God is working all things in order to accomplish a specific end goal. This is seen especially in the passage of scripture that demonstrate His sovereignty over all things9 and this His work is done according to only His own will (Ps. 103:19; Dan. 4:35; Rom. 8:28; 11:36; 1 Cor. 15:27; Eph. 1:11; Phil. 2:10–11).
D. Application
Though the lessons on the Decree of God and the Providence of God, we can come to an important practical application. Many ask what is the will of God for my life? Many ask this question because they are worried about a specific decision that should be made and they thinking in particular about the “hidden will” of God. In other words, “What is it that God wants me to do in this particular case?” However, God has not shown us everything that will come to pass to tell us every decision that should be made. These are matters that are under God’s control. As a Christian, we should concern ourselves with the “revealed will” of God when it comes time to make a decision. Every time Scripture speaks on the will of God for our personal lives it only states that our sanctification is of the highest priority (1 Thess. 4:3; cf. Rom. 12:2). Therefore, if we make loving God and keeping His commandments to be the greatest concern in our decisions, then we will fulfill the will of God for our personal lives (Ps. 40:8; 37:4). Thus, Augustine of Hippo said, “Once for all, then, a short precept is given thee: Love, and do what thou wilt: whether thou hold thy peace, through love hold thy peace; whether thou cry out, through love cry out; whether thou correct, through love correct; whether thou spare, through love do thou spare: let the root of love be within, of this root can nothing spring but what is good.” 10
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1. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 2000), 315.
2. Louis Berkhof, Systematic Theology (Grand Rapids: Wm. B. Eerdmans publishing, 1938), 166.
3. Ibid, 168.
4. Ibid, 170.
5. Ibid.
6. Grudem, Systematic Theology, 317.
7. Berkhof, Systematic Theology, 173.
8. Ibid, 175.
9. See the first citation from Berkhof for a demonstration on “all things.”
10. Augustine of Hippo, “Ten Homilies on the First Epistle of John,” 7.8 (NPNF1 7:504).
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