Reference: Providence
American
Ac 24:2, a superintending and forecasting care. The providence of God upholds and governs every created thing. Its operation is coextensive with the universe, and as unceasing as the flow of time. All his attributes are engaged in it. He provideth for the raven his food, and satisfieth the desire of every living thing. The Bible shows us all nature looking up to him and depending upon him, Job 38:41; Ps 104; 145:15-16; 147:8-9; and uniformly declares that every occurrence, as well as every being, is perfectly controlled by him. There is no such thong as chance in the universe; "the lot is cast into the lap, but the whole disposing thereof is of the Lord," Pr 16:23. Not a sparrow, nor a hair of the head, falls to the ground without his knowledge, Isa 14:26-27; Mt 10:29-30; Ac 17:24-29. Nothing that was not too minute for God to create, is too minute for him to preserve and control. The history of each man, the rise and fall of nations, and the progress of the church of Christ, reveal at every step the hand of Him who "worketh all things after the counsel of his own will."
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Who provides for the raven his prey when his young ones cry to God, [and] wander for lack of food?
The heart of the wise instructs his mouth, and adds learning to his lips.
This is the purpose that is purposed upon the whole earth, and this is the hand that is stretched out upon all the nations. For LORD of hosts has purposed, and who shall annul it? And his hand is stretched out, and who shall turn it back?
Are not two sparrows sold for a penny? And not one of them will fall on the ground independent of your Father. But even the hairs of your head are all numbered.
The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, nor is he served by the hands of men, as needing anything, since he himself gives to all life, and breath, with all things. read more. And he made from one blood every nation of men to dwell upon all the face of the earth, having determined prescribed times, and the limits of their occupancy, to search for the Lord, if indeed perhaps they might grope for him and find him, although being not far from each one of us. For in him we live, and move, and exist, as also some of the performers from you have said, For of him we are also offspring. Being therefore offspring of God, we ought not think the Divine to be like gold, or silver, or stone handiwork of the skill and thought of man.
And when he was called, Tertullus began to accuse him, saying, Experiencing much peace because of thee, and worthy deeds happening to this nation because of thy foresight,
Easton
literally means foresight, but is generally used to denote God's preserving and governing all things by means of second causes (Ps 18:35; 63:8; Ac 17:28; Col 1:17; Heb 1:3). God's providence extends to the natural world (Ps 104:14; 135:5-7; Ac 14:17), the brute creation (Ps 104:21-29; Mt 6:26; 10:29), and the affairs of men (1Ch 16:31; Ps 47:7; Pr 21:1; Job 12:23; Da 2:21; 4:25), and of individuals (1Sa 2:6; Ps 18:30; Lu 1:53; Jas 4:13-15). It extends also to the free actions of men (Ex 12:36; 1Sa 24:9-15; Ps 33:14-15; Pr 16:1; 19:21; 20:24; 21:1), and things sinful (2Sa 16:10; 24:1; Ro 11:32; Ac 4:27-28), as well as to their good actions (Php 2:13; 4:13; 2Co 12:9-10; Eph 2:10; Ga 5:22-25).
As regards sinful actions of men, they are represented as occurring by God's permission (Ge 45:5; 50:20. Comp. 1Sa 6:6; Ex 7:13; 14:17; Ac 2:3; 3:18; 4:27-28), and as controlled (Ps 76:10) and overruled for good (Ge 50:20; Ac 3:13). God does not cause or approve of sin, but only limits, restrains, overrules it for good.
The mode of God's providential government is altogether unexplained. We only know that it is a fact that God does govern all his creatures and all their actions; that this government is universal (Ps 103:17-19), particular (Mt 10:29-31), efficacious (Ps 33:11; Job 23:13), embraces events apparently contingent (Pr 16:9,33; 19:21; 21:1), is consistent with his own perfection (2Ti 2:13), and to his own glory (Ro 9:17; 11:36).
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And now be not grieved, nor angry with yourselves, that ye sold me here, for God sent me before you to preserve life.
And as for you, ye meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save much people alive.
And as for you, ye meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save much people alive.
And Pharaoh's heart was hardened, and he did not hearken to them, as LORD had spoken.
And LORD gave the people favor in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians.
And I, behold, I will harden the hearts of the Egyptians, and they shall go in after them, and I will get for me honor upon Pharaoh, and upon all his army, upon his chariots, and upon his horsemen.
LORD kills, and makes alive. He brings down to Sheol, and brings up.
Why then do ye harden your hearts as the Egyptians and Pharaoh hardened their hearts? When he had wrought wonderfully among them, did they not let the people go, and they departed?
And the king said, What have I to do with you, ye sons of Zeruiah? Because he curses, and because LORD has said to him, Curse David, who then shall say, Why have thou done so?
And again the anger of LORD was kindled against Israel, and he moved David against them, saying, Go, number Israel and Judah.
Let the heavens be glad, and let the earth rejoice. And let them say among the nations, LORD reigns.
He increases the nations, and he destroys them. He enlarges the nations, and he leads them captive.
But he is in one [mind], and who can turn him? And what his soul desires, even that he does.
As for God, his way is perfect. The word of LORD is tried. He is a shield to all those who take refuge in him.
Thou have also given me the shield of thy salvation, and thy right hand has held me up, and thy gentleness has made me great.
The counsel of LORD stands fast forever, the thoughts of his heart to all generations.
From the place of his habitation he looks forth upon all the inhabitants of the earth; he who fashions the hearts of them all, who considers all their works.
For God is the King of all the earth. Sing ye praises with understanding.
My soul follows close after thee. Thy right hand upholds me,
Surely the inward thought of man shall praise thee, even the residue of inward thought will observe a festival to thee.
But the loving kindness of LORD is from everlasting to everlasting upon those who fear him, and his righteousness to son's sons, to such as keep his covenant, and to those who remember his precepts to do them. read more. LORD has established his throne in the heavens, and his kingdom rules over all.
He causes the grass to grow for the cattle, and herbage for the service of man, that he may bring forth food out of the earth,
The young lions roar after their prey, and seek their food from God. The sun arises; they get away, and lay down in their dens. read more. Man goes forth to his work and to his labor until the evening. O LORD, how manifold are thy works! In wisdom have thou made them all. The earth is full of thy riches. Yonder is the sea, great and wide, in which are innumerable creeping things, both small and great beasts. There go the ships. There is leviathan, whom thou have formed to play in it. These all wait for thee, that thou may give them their food in due season. Thou give to them, they gather. Thou open thy hand, they are satisfied with good. Thou hide thy face, they are troubled. Thou take away their breath, they die, and return to their dust.
For I know that LORD is great, and that our LORD is above all gods. Whatever LORD pleased, that he has done, in heaven and in earth, in the seas and in all deeps, read more. who causes the vapors to ascend from the ends of the earth, who makes lightnings for the rain, who brings forth the wind out of his treasuries,
The plans of the heart belong to man, but the answer of the tongue is from LORD.
A man's heart devises his way, but LORD directs his steps.
The lot is cast into the lap, but the whole disposing thereof is of LORD.
There are many devices in a man's heart, but the counsel of LORD, that shall stand.
There are many devices in a man's heart, but the counsel of LORD, that shall stand.
A man's goings are of LORD, how then can man understand his way?
The king's heart is in the hand of LORD as the watercourses. He turns it wherever he will.
The king's heart is in the hand of LORD as the watercourses. He turns it wherever he will.
The king's heart is in the hand of LORD as the watercourses. He turns it wherever he will.
And he changes the times and the seasons. He removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have understanding.
That thou shall be driven from men, and thy dwelling shall be with the beasts of the field. And thou shall be made to eat grass as oxen, and shall be wet with the dew of heaven. And seven times shall pass over thee till thou know t
Look to the birds of the sky, because they sow not, nor do they reap, nor gather into barns, and your heavenly Father feeds them. Are ye not more valuable then they?
Are not two sparrows sold for a penny? And not one of them will fall on the ground independent of your Father.
Are not two sparrows sold for a penny? And not one of them will fall on the ground independent of your Father. But even the hairs of your head are all numbered. read more. Fear not therefore, ye are of worth more than many sparrows.
He filled those who are hungry with good things, and those who are rich he sent away empty.
And there appeared to them dividing tongues, as of fire, and they settled upon each one of them.
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Boy Jesus, whom ye actually delivered up and denied him in the presence of Pilate who preferred to release that man.
But this way God fulfilled what things were foretold, through the mouth of all his prophets, the Christ was to endure.
For in truth, against thy holy Boy Jesus, whom thou anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together,
For in truth, against thy holy Boy Jesus, whom thou anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do as many things as thy hand and thy purpose predetermined to happen.
to do as many things as thy hand and thy purpose predetermined to happen.
although he did not leave himself without evidence, doing good and giving you rains from heaven and fruitful seasons, filling our hearts of food and gladness.
For in him we live, and move, and exist, as also some of the performers from you have said, For of him we are also offspring.
For the scripture says to Pharaoh, For this same thing I raised thee up, that I might display in thee my power, and that my name might be proclaimed in all the earth.
For God has confined all men in disobedience, so that he might be merciful to all.
Because from him, and through him, and for him, are all things. To him is the glory into the ages. Truly.
But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such things there is no law. read more. And those of the Christ have crucified the flesh with its passions and the lusts. If we live in Spirit, we should also march in Spirit.
For we are his workmanship, created in Christ Jesus for good works, which God preordained that we should walk in them.
For it is God who works in you both to desire and to work for approval.
I can do all things in the Christ who strengthens me.
And he is before all, and in him all things hold together.
If we are unfaithful, that man remains faithful. He cannot renounce himself.
Who, being the radiance of his glory, and the exact image of his essence, and upholding all things by the word of his power, having made purification of our sins through himself, he sat down at the right hand of the Majesty in the
Go now, men who say, Today and tomorrow we will go into this city, and will operate one year there, and will engage in trade and will get gain-- men who know not of the morrow. For what is your life? For it will be a vapor that appears for a little while, and then also vanishes away-- read more. in place of your saying, If the Lord should will, then we will live and do this or that.
Fausets
Foresight, Greek pronoia "forethought" (Ac 24:2). As applied to God, it expresses His never ceasing power exerted in and over all His works. It is the opposite of "chance," "fortune," and "luck." It continues creation. In relation to all things it is universal, and nothing is too minute for its regard; to moral beings special; to holy or converted beings particular. Each is an object of providence according to its capacity. God's providence is concerned in a sparrow's fall; His children are of more value than many sparrows, and therefore are assured of His providential care in all their concerns. Its acts are threefold; preservation, co-operation, and government. He controls all things for the highest good of the whole, acting upon every species conformably to its nature: inanimate things by physical influences, brutes according to instinct, and free agents according to the laws of free agency. Providence displays God's omnipresence, holiness, justice and benevolence.
If the telescope reveals the immense magnitude and countless hosts of worlds which He created and sustains, the microscope shows that His providence equally concerns itself with the minutest animalcule. Nothing is really small with God. He hangs the most momentous weights on little wires. We cannot explain fully why evil was ever permitted; but God overrules it to good. If no fallible beings had been created there could have been no virtue, for virtue implies probation, and probation implies liability to temptation and sin. Sin too has brought into view God's wisdom, mercy, and love, harmonized in redemption, and good educed from evil; yet the good so educed by guilt does not exculpate sinners, or warrant the inference, "let us do evil that good may come" (Ro 3:8).
Proofs of providence.
(I) We can no more account for the world's continued preservation than for its original creation, without God's interposition.
(II) He sustains because He originally made it (Ps 33:6,13-16; Col 1:17); as one may do what one will with his own, so God has the right to order all things as being their Maker (Isa 64:8; Ro 9:20-23). God's interest in His own creation is Job's argument for God's restoring him (Job 10:3,9-12; 14:15).
(III) God's power, wisdom, knowledge, and love all prove a providence. "He that denies providence denies God's attributes, His omniscience which is the eye of providence, His mercy and justice which are the arms of providence, His power which is its life and motion, His wisdom which is the rudder whereby providence is steered, and holiness the compass and rule of its motion" (Charnock).
(IV) The prevailing order in the world proves providence (Ge 8:22). The Greek word for world and order is one and the same, kosmos, Latin, mundus; and modern science has shown that the very seeming aberrations of the planets are parts of the universal order or law which reigns. "All discord harmony not understood, All partial evil universal good." (Isa 40:22,26.) The plagues, earthquakes, drought, flood, frost, and famine subserve ends of providence which we only in part see; and they also suggest to us the need of a providence to control them within appointed bounds, and that without such a providence all nature would fall into disorder (Jer 5:22; Job 26:7-11; 38:4-14).
(V) The present moral government of the world. Conscience stings the wicked, or civil punishments or the consequences of violating nature's laws overtake them.
(1) The anomalies apparent now, the temporary sufferings of the righteous and prosperity of the wicked, the failure of good plans and success of bad ones, confirm the revelation of the judgment to come which shall rectify these anomalie.s (See JOB.)
(2) The godly amidst affliction enjoy more real happiness than the ungodly, whose prosperity is "shining misery"; (1Ti 4:8; Mr 10:29-30).
(3) The sorrows of godly men are sometimes the result of their running counter to laws of nature, or even of revelation; as Jacob's lying to Isaac, repaid in kind retributively in Jacob's sons lying to him, etc., David's adultery and murder punished retributively by Absalom's lying with his father's concubines and by the sword never departing from David's house (2 Samuel 12).
(4) Yet even so they are overruled to the moral discipline of the saint's faith, patience, and experience (Ro 5:3-4; 1Pe 1:6-7); David's noblest qualities were brought forth by Saul's persecutions, and even by Absalom's punitive rebellion (2Sa 15:25-26; 16:10-12).
(5) There is sin even in men sincere before God; they need at. times to be brought, as Job at last was, to abase themselves under God's visiting hand, and instead of calling God to account to acknowledge His ways are right and we are sinful, even though we do not see the reason why He contends with us (Job 40:4-5; 42:2-6; contrast Job 10:2; 33:13).
(6) The issue of wickedness is seen even in this life generally, that though flourishing for a time (Jer 12:1) the wicked are "set in slippery places, and brought into desolation as in a moment" (Psalm 73; Ps 37:35-37; Job 20:5).
(VI) History vindicates providence. The histories of Israel, Judah, and Gentile nations show that "righteousness exalteth a nation" (Pr 14:34). The preparations made for the gospel of our Saviour indicate a providence (Ga 4:4), the distinctness of prophecy waxing greater and greater as the time for the evangelization of the Gentiles approached (Lu 2:32). The translation of the Jewish Scriptures into the language of a large part of the civilized world, Greek, by the Septuagint (by it the history of providence and the prophecies of Messiah became accessible to the learned everywhere; all possibility of questioning the existence or falsifying the contents of the prophecies was taken away; the closing of the canon just before proved that the Scriptures, so translated, supplied complete all that God revealed in Old Testament times); the expectation throughout the East of a great King and Deliverer to arise in Judaea; the increasing light of philosophy; the comprehension of most of the known world by the Roman empire, breaking down the barrier between E. and W., establishing a regular police everywhere, and the universal peace which prevailed at the coming of the gospel of peace; the multiplication and settling of Jews in Egypt, Asia, Greece, Italy, and western Europe (Horace, Sat. i., 9:69-71; 4:140): all paving the way for promulgating the gospel.
The remarkable working of providence secretly (for God's name never occurs in the book) is apparent in the case of Esther, whereby the fate of the whole Jewish nation hung upon a despot's whim, acted on by a favorite. (See ESTHER.) The providential preparations for the appointed issue, Ahasuerus' feast, Vashti's womanly pride, Mordecai's informing the king of the design against his life, the choice of Esther as queen, Haman's plot, laid so cleverly yet made to recoil on himself, so that after having himself to thank for dictating the honours which he had to pay to the very man whom he wished to destroy he was hanged on the gallows he had prepared for Mordecai.
So in the case of Joseph; the brothers' wicked and seemingly successful plan for defeating God's will of elevating him above them, as revealed in his dreams, was overruled to being made the very means of accomplishing it. So "Herod and Pontius Pilate, with the Gentiles and the people of Israel,were gathered together against Christ, for to do whatsoever God's hand and God's counsel determined before to be done" (Ac 4:27-28; compare Ge 42:6; Pr 19:21; 21:30). Fighters against the truth have been by providence made, in spite of themselves, instrumental in spreading it, by calling attention to it and to its power in ennobling believers' lives. "They that were scattered abroad" by persecutors "went everywhere preaching the word" (Ac 8:4), the storm that would rend the oak scatters its seed in every direction.
(VII) Belief in providence is the basis of religion, especially of revealed religion: "the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will" (Da 4:32), So minute is His providential care that "the very hairs of our head are all numbered" (Mt 10:30; Ac 27:34; Lu 21:18; Da
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While the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
And Joseph was the governor over the land. It was he who sold to all the people of the land. And Joseph's brothers came, and bowed down themselves to him with their faces to the earth.
they did not see each other, neither did anyone rise from his place for three days, but all the sons of Israel had light in their dwellings.
And there shall be a great cry throughout all the land of Egypt, such as there has not been, nor shall be any more. But against any of the sons of Israel shall not a dog move his tongue, against man or beast, that ye may know how that LORD makes a distinction between the Egyptians and Israel.
And the king said to Zadok, Carry back the ark of God into the city. If I shall find favor in the eyes of LORD he will bring me again, and show me both it, and his habitation. But if he says thus, I have no delight in thee, behold, here I am. Let him do to me as seems good to him.
And the king said, What have I to do with you, ye sons of Zeruiah? Because he curses, and because LORD has said to him, Curse David, who then shall say, Why have thou done so? And David said to Abishai, and to all his servants, Behold, my son, who came forth from my bowels, seeks my life. How much more [may] this Benjamite now [do it]? Let him alone, and let him curse, for LORD has bidden him. read more. It may be that LORD will look on the wrong done to me, and that LORD will reward me good for [his] cursing of me this day.
I will say to God, Do not condemn me. Show me why thou contend with me. Is it good to thee that thou should oppress, that thou should despise the work of thy hands, and shine upon the counsel of the wicked?
Remember, I beseech thee, that thou have fashioned me as clay. And will thou bring me into dust again? Have thou not poured me out as milk, and curdled me like cheese? read more. Thou have clothed me with skin and flesh, and knit me together with bones and sinews. Thou have granted me life and loving kindness, and thy visitation has preserved my spirit.
Thou would call, and I would answer thee. Thou would have a desire to the work of thy hands.
that the triumphing of the wicked is short, and the joy of the profane but for a moment?
He stretches out the north over empty space, and hangs the earth upon nothing. He binds up the waters in his thick clouds, and the cloud is not rent under them. read more. He encloses the face of his throne, and spreads his cloud upon it. He has described a boundary upon the face of the waters, to the confines of light and darkness. The pillars of heaven tremble and are astonished at his rebuke.
Why do thou strive against him because he does not give of any of his matters?
Where were thou when I laid the foundations of the earth? Declare, if thou have understanding. Who determined the measures of it, if thou know? Or who stretched the line upon it? read more. Upon what were the foundations of it fastened? Or who laid the corner-stone of it when the morning stars sang together, and all the sons of God shouted for joy? Or [who] shut up the sea with doors when it broke forth, [like] it had issued out of the womb, when I made clouds the garment of it, and thick darkness a swaddling-band for it, and marked out for it my bound, and set bars and doors, and said, This far thou shall come, but no further, and here thy proud waves shall be stayed? Have thou commanded the morning since thy days [began], [and] caused the dayspring to know its place that it might take hold of the ends of the earth, and the wicked be shaken out of it? It is changed as clay under the seal, and [all things] stand forth as a garment.
I know that thou can do all things, and that no purpose of thine can be restrained. Who is this who hides counsel without knowledge? Therefore I have uttered that which I did not understand, things too wonderful for me, which I did not know. read more. Hear, I beseech thee, and I will speak, I will ask of thee, and declare thou to me. I had heard of thee by the hearing of the ear, but now my eye sees thee. Therefore I abhor [myself], and repent in dust and ashes.
By the word of LORD were the heavens made, and all the host of them by the breath of his mouth.
LORD looks from heaven. He beholds all the sons of men. From the place of his habitation he looks forth upon all the inhabitants of the earth; read more. he who fashions the hearts of them all, who considers all their works. There is no king saved by the multitude of an army. A mighty man is not delivered by great strength.
I have seen a wicked man in great power, and spreading himself like a green tree in its native soil. But I passed by, and, lo, he was not. Yea, I sought him, but he could not be found. read more. Mark the perfect man, and behold the upright, for there is a [happy] end to the man of peace.
Righteousness exalts a nation, but sin is a reproach to any people.
The lot is cast into the lap, but the whole disposing thereof is of LORD.
There are many devices in a man's heart, but the counsel of LORD, that shall stand.
There is no wisdom nor understanding nor counsel against LORD.
[It is] he who sits above the circle of the earth, and the inhabitants thereof are as grasshoppers, who stretches out the heavens as a curtain, and spreads them out as a tent to dwell in,
Lift up your eyes on high, and see who has created these, who brings out their host by number. He calls them all by name, by the greatness of his might. And because he is strong in power, not one is lacking.
But now, O LORD, thou are our Father. We are the clay, and thou our potter, and we are all the work of thy hand.
Do ye not fear me? says LORD. Will ye not tremble at my presence, who have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it? And though the waves thereof toss themselves, yet they cannot prevai
Thou are righteous, O LORD, when I contend with thee. Yet I would reason the case with thee. Why does the way of the wicked prosper? Why are all those at ease who deal very treacherously?
And the satraps, the deputies, and the governors, and the king's counselors, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed. Neither were their coats chan
And thou shall be driven from men, and thy dwelling shall be with the beasts of the field. Thou shall be made to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High rules in the kingdom of me
For, lo, I will command, and I will sift the house of Israel among all the nations, just as [grain] is sifted in a sieve, yet the least kernel shall not fall upon the earth.
And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.
But even the hairs of your head are all numbered.
And having answered, Jesus said, Truly I say to you, there is no man who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, because of me, and because of the good-news, but he will receive a hundredfold now in this time, houses, and brothers, and sisters, and mothers, and children, and lands--with persecutions--and in the coming age, eternal life.
a light for enlightenment of Gentiles, and glory of thy people Israel.
And, no, not a hair of your head will perish.
For in truth, against thy holy Boy Jesus, whom thou anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do as many things as thy hand and thy purpose predetermined to happen.
Indeed therefore those who were scattered abroad passed through proclaiming the good-news, the word.
For in him we live, and move, and exist, as also some of the performers from you have said, For of him we are also offspring.
And when he was called, Tertullus began to accuse him, saying, Experiencing much peace because of thee, and worthy deeds happening to this nation because of thy foresight,
Therefore I encourage you to take of food, for this is for your safety. For not a hair will fall from the head of one of you.
and not (as we are slandered, and as some affirm us to say) that we may do evil so that good things may come (whose condemnation is just)?
And not only so, but we also take pride in our tribulations, knowing that tribulation produces perseverance, and perseverance, character, and character, hope.
Rather, O man, who are thou answering back to God? No, will the thing formed say to him who formed it, Why did thou make me this way? Or has the potter no right over the clay, from the same lump certainly to make this vessel for esteem, and that for disesteem? read more. And if God, wanting to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath prepared for destruction, and that he might make known the wealth of his glory upon vessels of mercy, which he previously prepared for glory,
But when the fullness of the time came, God sent forth his Son, born from a woman, born under law,
And he is before all, and in him all things hold together.
And he is before all, and in him all things hold together.
For bodily exercise is profitable for a little, but piety is profitable for all things, having promise of the present life, and of that which is coming.
Who, being the radiance of his glory, and the exact image of his essence, and upholding all things by the word of his power, having made purification of our sins through himself, he sat down at the right hand of the Majesty in the
Hastings
1. The word is not found in the OT. In the NT it is used only once; in the exordium of his address to Felix, the orator Tertullus says: 'By thy providence evils are corrected for this nation' (Ac 24:2). Here 'providence' simply means 'foresight,' as in 2Ma 4:6 'the king's providence.'
2. The first appearance of the word 'providence' (Gr. pronoia) in Jewish literature is in Wis 14:3, where God is represented as making for a ship 'a way in the sea'; the Jewish author, borrowing the expression from the Stoic philosophers, says: 'Thy providence, O Father, guideth it along.' In a later passage, recognizing the sterner aspect of the truth to which the OT also bears witness, he contrasts the destinies of the Israelites and Egyptians and describes the latter, when they were 'prisoners of darkness,' as 'exiled from the eternal providence' (Wis 17:2).
3. Although the OT does not contain the word 'providence,' it is a continuous and progressive revelation of Him 'whose never-failing providence ordereth all things both in heaven and earth.' Historians narrate the gradual accomplishment of His redemptive purpose concerning the Chosen People and the world at large (Ge 50:20; Ex 8:22; De 32:8 ff.; cf. Ps 74:12 ff.); poets delight to extol Him 'whose tender mercies are over all his works' (Ps 145:9; cf. Ps 29:3 ff., Ps 104; 136); prophets point to the proofs of God's guidance in the past in order that the people may gain wisdom for the present and courage for the future (De 32:7 ff., Hag 2:9; Isa 51:2; Mal 4:4 ff.). The Book of Job has been called 'the book of Providence,' because it not only gives the author's solution of perplexing problems, but also 'furnishes reasons for believing in the righteous providence of God from the consideration of His character and His dominion over nature' (Oehler, Theology of OT, ii. 474; cf. Job 27; 34:10; 36:22; 37:21).
4. Belief in Providence stands or falls with belief in a personal God. It is incompatible with mechanical or pantheistic theories of Creation. Ancient problems which perplexed Greek philosophers and Hebrew sages press heavily upon the modern mind as it strives to reconcile its trust in Divine providence with the reign of law in the universe and with the existence of pain and evil. Jesus Christ taught that the laws of nature are the established methods of His Heavenly Father's working, and that they fulfil as well as reveal His will (Mt 6:25 ff; Mt 10:29 ff., Joh 5:17). Belief in Providence means to the Christian, trust in the God and Father of our Lord Jesus Christ, who has so clearly revealed His will in His Son as to make it plain to His children that natural laws may not only subserve moral and spiritual ends in this present time, but may also further His unerring purposes which are not bounded by this mortal life (Ro 8:28; 2Co 4:11 ff., 1Pe 1:6 ff.).
J. G. Tasker.
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And as for you, ye meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save much people alive.
And in that day I will set apart the land of Goshen, in which my people dwell, that no swarms of flies shall be there, to the end thou may know that I am LORD in the midst of the earth.
Remember the days of old. Consider the years of many generations. Ask thy father, and he will show thee, thine elders, and they will tell thee. When the Most High gave to the nations their inheritance, when he separated the sons of men, he set the bounds of the peoples according to the number of the sons of Israel.
The voice of LORD is upon the waters. The God of glory thunders, even LORD upon many waters.
Yet God is my King of old, working salvation in the midst of the earth.
LORD is good to all, and his tender mercies are over all his works.
Look to Abraham your father, and to Sarah who bore you. For when he was but one I called him, and I blessed him, and made him many.
The latter glory of this house shall be greater than the former, says LORD of hosts, and in this place I will give peace, says LORD of hosts.
Remember ye the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances.
Because of this I say to you, be not anxious about your life, what ye may eat, or what ye may drink, nor yet for your body, what ye may wear. Is not the life more than the food, and the body than the clothing?
Are not two sparrows sold for a penny? And not one of them will fall on the ground independent of your Father.
But Jesus answered them, My Father works until now and I work.
And when he was called, Tertullus began to accuse him, saying, Experiencing much peace because of thee, and worthy deeds happening to this nation because of thy foresight,
And we know that all things work together for good to those who love God, who are the called according to purpose.
and Jesus who is called Justus, these being the only fellow workmen from the circumcision for the kingdom of God, men who became a comfort to me.
In which ye greatly rejoice, although made sorrowful in various trials. Since it is now necessary for a little while,
Watsons
PROVIDENCE, the conduct and direction of the several parts of the universe, by a superior intelligent Being. The notion of a providence is founded upon this truth, that the Creator has not so fixed and ascertained the laws of nature, nor so connected the chain of second causes, as to leave the world to itself, but that he still preserves the reins in his own hands, and occasionally intervenes, alters, restrains, enforces, suspends, &c, those laws by a particular providence. Some use the word providence in a more general sense, signifying by it that power or action by which the several parts of the creation are ordinarily directed. Thus Damascenus defines providence to be that divine will by which all things are ordered and directed to the proper end: which notion of providence supposes no laws at all fixed by the author of nature at the creation, but that he reserved it at large, to be governed by himself immediately. The Epicureans denied any divine providence, as thinking it inconsistent with the ease and repose of the divine nature to meddle at all with human affairs. Simplicius argues thus for a providence: If God does not look to the affairs of the world, it is either because he cannot or will not; but the first is absurd, since, to govern cannot be difficult where to create was easy; and the latter is both absurd and blasphemous. In Plato's Tenth Dialogue of Laws, he teaches excellently, that (since what is self-moving is, by its nature, before that which moves only in consequence of being moved) mind must be prior to matter, and the cause of all its modifications and changes; and that, therefore, there is a universal Mind possessed of all perfection, which produced and which actuates all things. After this he shows that the Deity exercises a particular providence over the world, taking care of small no less than great things. In proving this he observes "that a superior nature of such excellence as the divine, which hears, sees, and knows all things, cannot, in any instance, be subject to negligence or sloth; that the meanest and the greatest part of the world are all equally his work or possession; that great things cannot be rightly taken care of without taking care of small; and that, in all cases, the more able and perfect any artist is, (as a physician, an architect, or the ruler of the state,) the more his skill and care appear in little as well as great things. Let us not, then," says he, "conceive of God as worse than even mortal artists." The term providence, in its primary signification, simply denotes foresight; and if we allow the existence of a supreme Being who formed the universe at first, we must necessarily allow that he has a perfect foresight of every event which at any time takes place in the natural or moral world. Matter can have no motion, nor spirit any energy, but what is derived from him; nor can he be ignorant of the effects which they will, either separately or conjointly, produce. A common mechanic has knowledge of the work of his own hands: when he puts the machine which he has made in motion, he foresees how long it will go, and what will be the state and position of its several parts at any particular point of time; or, if he is not perfectly able to do this, it is because he is not perfectly acquainted with all the powers of the materials which he has used in its construction: they are not of his making, and they may therefore have qualities which he does not understand, and consequently cannot regulate. But in the immense machine of the universe there is nothing except that which God has made; all the powers and properties, relations and dependencies, which created things have, they have, both in kind and degree, from him. Nothing, therefore, it should seem, can come to pass at any time, or in any part of the universe, which its incomprehensible Architect did not, from the moment his almighty fiat called it into existence, clearly foresee. The providence of God is implied in his very existence as an intelligent Creator; and it imports not only an abstract foresight of all possible events, but such a predisposition of causes and effects, such an adjustment of means and ends, as seems to us to exclude that contingency of human actions with which, as expectants of positive rewards and punishments in another world, we firmly believe it to be altogether consistent.
By providence we may understand, not merely foresight, but a uniform and constant operation of God subsequent to the act of creation. Thus, in every machine formed by human ingenuity, there is a necessity for the action of some extraneous power to put the machine in motion: a proper construction and disposition of parts not being sufficient to effect the end: there must be a spring, or a weight, or an impulse of air or water, or some substance or other, on which the motion of the several parts of the machine must depend. In like manner, the machine of the universe depends upon its Creator for the commencement and the conservation of the motion of its several parts. The power by which the insensible particles of matter coalesce into sensible lumps, as well as that by which the great orbs of the universe are reluctantly, as it were, retained in their courses, admits not an explanation from mechanical causes: the effects of both of them are different from such as mere matter and motion can produce; they must ultimately be referred to God. Vegetable and animal life and increase cannot be accounted for, without recurring to him as the primary cause of both. In all these respects the providence of God is something more than foresight; it is a continual influence, a universal agency; "by him all things consist," and "in him we live, and move, and have our being." Much labour has been employed to account for all the phenomena of nature by the powers of mechanism, or the necessary laws of matter and motion. But this, as we imagine, cannot be done. The primary causes of things must certainly be some powers and principles not mechanical, otherwise we shall be reduced to the necessity of maintaining an endless progression of motions communicated from matter to matter, without any first mover; or of saying that the first impelling matter moved itself. The former is an absurdity too great to be embraced by any one; and there is reason to hope that me essential inactivity of matter is at present so well understood, and so generally allowed, notwithstanding some modern oppugners of this hypothesis, that there can be but few who will care to assert the latter. All our reasonings about bodies, and the whole of natural philosophy, are founded on the three laws of motion laid down by Sir Isaac Newton, at the beginning of the "Principia." These laws express the plainest truths; but they would have neither evidence nor meaning, were not inactivity contained in our idea of matter. Should it be said that matter, though naturally inert, may be made to be otherwise by divine power, this would be the same with saying that matter may be made not to be matter. If inactivity belong to it at all, it must belong to it as matter, or solid extension, and therefore must be inseparable from it. Matter is figured, movable, discerptable, inactive, and capable of communicating motion by impulse to other matter; these are not accidental but primary qualities of matter. Beside, matter void of inactivity, if we were to suppose it possible, could produce no effects. The communication of motion, its direction, the resistance it suffers, and its cessation, in a word, the whole doctrine of motion cannot be consistently explained or clearly understood without supposing the inertia of matter. Self-moving matter must have thought and design, because, whenever matter moves, it must move in some particular direction, and with some precise degree of velocity; and as there is an infinity of these equally possible, it cannot move itself without selecting one of these preferably to and exclusively of all others, and therefore not without design. Moreover, it may be plainly proved that matter cannot be the ultimate cause of the phenomena of nature, or the agent which, by any powers inherent in itself, produces the general
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And why are ye anxious about clothing? Consider the lilies of the field, how they grow. They toil not, nor do they spin,