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 gives in the evening the meat he is searching for, when his young ones are crying to God; when the young lions with loud noise go wandering after their food?
The heart of the wise man is the teacher of his mouth, and gives increased learning to his lips.
This is the purpose for all the earth: and this is the hand stretched out over all nations. For it is the purpose of the Lord of armies, and who will make it of no effect? when his hand is stretched out, by whom may it be turned back?
Are not sparrows two a farthing? and not one of them comes to an end without your Father: But the hairs of your head are all numbered.
The God who made the earth and everything in it, he, being Lord of heaven and earth, is not housed in buildings made with hands; And he is not dependent on the work of men's hands, as if he had need of anything, for he himself gives to all life and breath and all things; read more. And he has made of one blood all the nations of men living on all the face of the earth, ordering their times and the limits of their lands, So that they might make search for God, in order, if possible, to get knowledge of him and make discovery of him, though he is not far from every one of us: For in him we have life and motion and existence; as certain of your verse writers have said, For we are his offspring. If then we are the offspring of God, it is not right for us to have the idea that God is like gold or silver or stone, formed by the art or design of man.
And when he had been sent for, Tertullus, starting his statement, said, Because by you we are living in peace, and through your wisdom wrongs are put right for this nation,
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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Now do not be troubled or angry with yourselves for sending me away, because God sent me before you to be the saviour of your lives.
As for you, it was in your mind to do me evil, but God has given a happy outcome, the salvation of numbers of people, as you see today.
As for you, it was in your mind to do me evil, but God has given a happy outcome, the salvation of numbers of people, as you see today.
But Pharaoh's heart was made hard, and he did not give ear to them, as the Lord had said.
And the Lord had given the people grace in the eyes of the Egyptians so that they gave them whatever was requested. So they took away all their goods from the Egyptians.
And I will make the heart of the Egyptians hard, and they will go in after them: and I will be honoured over Pharaoh and over his army, his war-carriages, and his horsemen.
The Lord is the giver of death and life: sending men down to the underworld and lifting them up.
Why do you make your hearts hard, like the hearts of Pharaoh and the Egyptians? When he had made sport of them, did they not let the people go, and they went away?
And the king said, What have I to do with you, you sons of Zeruiah? Let him go on cursing, for the Lord has said, Put a curse on David, and who then may say, Why have you done so?
Again the wrath of the Lord was burning against Israel, and moving David against them, he said, Go, take the number of Israel and Judah.
Let the heavens have joy and let the earth be glad; let them say among the nations, The Lord is King.
Increasing nations, and sending destruction on them; making wide the lands of peoples, and then giving them up.
But his purpose is fixed and there is no changing it; and he gives effect to the desire of his soul.
As for God, his way is completely good; the word of the Lord is tested; he is a breastplate for all those who put their faith in him.
You have given me the breastplate of your salvation: your right hand has been my support, and your mercy has made me great.
The Lord's purpose is eternal, the designs of his heart go on through all the generations of man.
From his house he keeps watch on all who are living on the earth; He makes all their hearts; their works are clear to him.
For God is the King of all the earth; make songs of praise with knowledge.
The ... will give you praise; the rest of ...
But the mercy of the Lord is eternal for his worshippers, and their children's children will see his righteousness; If they keep his agreement, and have his laws in mind to do them. read more. The Lord has made ready his high seat in the heavens; his kingdom is ruling over all.
He makes the grass come up for the cattle, and plants for the use of man; so that bread may come out of the earth;
The young lions go thundering after their food; searching for their meat from God. The sun comes up, and they come together, and go back to their secret places to take their rest. read more. Man goes out to his work, and to his business, till the evening. O Lord, how great is the number of your works! in wisdom you have made them all; the earth is full of the things you have made. There is the great, wide sea, where there are living things, great and small, more than may be numbered. There go the ships; there is that great beast, which you have made as a plaything. All of them are waiting for you, to give them their food in its time. They take what you give them; they are full of the good things which come from your open hand. If your face is veiled, they are troubled; when you take away their breath, they come to an end, and go back to the dust.
I know that the Lord is great, and that our Lord is greater than all other gods. The Lord has done whatever was pleasing to him, in heaven, and on the earth, in the seas and in all the deep waters. read more. He makes the mists go up from the ends of the earth; he makes thunder-flames for the rain; he sends out the winds from his store-houses.
The designs of the heart are man's, but the answer of the tongue comes from the Lord.
A man may make designs for his way, but the Lord is the guide of his steps.
A thing may be put to the decision of chance, but it comes about through the Lord.
A man's heart may be full of designs, but the purpose of the Lord is unchanging.
A man's heart may be full of designs, but the purpose of the Lord is unchanging.
A man's steps are of the Lord; how then may a man have knowledge of his way?
The king's heart in the hands of the Lord is like the water streams, and by him it is turned in any direction at his pleasure.
The king's heart in the hands of the Lord is like the water streams, and by him it is turned in any direction at his pleasure.
The king's heart in the hands of the Lord is like the water streams, and by him it is turned in any direction at his pleasure.
By him times and years are changed: by him kings are taken away and kings are lifted up: he gives wisdom to the wise, and knowledge to those whose minds are awake:
That they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and you will be wet with the dew of heaven, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure.
See the birds of heaven; they do not put seeds in the earth, they do not get in grain, or put it in store-houses; and your Father in heaven gives them food. Are you not of much more value than they?
Are not sparrows two a farthing? and not one of them comes to an end without your Father:
Are not sparrows two a farthing? and not one of them comes to an end without your Father: But the hairs of your head are all numbered. read more. Then have no fear; you are of more value than a flock of sparrows.
Those who had no food he made full of good things; the men of wealth he sent away with nothing in their hands;
And they saw tongues, like flames of fire, coming to rest on every one of them.
The God of Abraham, of Isaac, and of Jacob, the God of our fathers, has given glory to his servant Jesus; whom you gave up, turning your backs on him, when Pilate had made the decision to let him go free.
But the things which God had made clear before, by the mouth of all the prophets, that the Christ would have to undergo, he has put into effect in this way.
For, truly, in this town, against your holy servant, Jesus, who was marked out by you as Christ, Herod, and Pontius Pilate, with the Gentiles and the people of Israel, came together,
For, truly, in this town, against your holy servant, Jesus, who was marked out by you as Christ, Herod, and Pontius Pilate, with the Gentiles and the people of Israel, came together, To do that which had been fixed before by your hand and your purpose.
To do that which had been fixed before by your hand and your purpose.
But he was not without witness, because he did good, and gave you rain from heaven and times of fruit, making your hearts full of food and joy.
For in him we have life and motion and existence; as certain of your verse writers have said, For we are his offspring.
For the holy Writings say to Pharaoh, For this same purpose did I put you on high, so that I might make my power seen in you, and that there might be knowledge of my name through all the earth.
For God has let them all go against his orders, so that he might have mercy on them all.
For of him, and through him, and to him, are all things. To him be the glory for ever. So be it.
But the fruit of the Spirit is love, joy, peace, a quiet mind, kind acts, well-doing, faith, Gentle behaviour, control over desires: against such there is no law. read more. And those who are Christ's have put to death on the cross the flesh with its passions and its evil desires. If we are living by the Spirit, by the Spirit let us be guided.
For by his act we were given existence in Christ Jesus to do those good works which God before made ready for us so that we might do them.
For it is God who is the cause of your desires and of your acts, for his good pleasure.
I am able to do all things through him who gives me strength.
He is before all things, and in him all things have being.
If we are without faith, still he keeps faith, for he will never be untrue to himself.
Who, being the outshining of his glory, the true image of his substance, supporting all things by the word of his power, having given himself as an offering making clean from sins, took his seat at the right hand of God in heaven;
How foolish it is to say, Today or tomorrow we will go into this town, and be there for a year and do business there and get wealth: When you are not certain what will take place tomorrow. What is your life? It is a mist, which is seen for a little time and then is gone. read more. But the right thing to say would be, If it is the Lord's pleasure and if we are still living, we will do this and 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 goes on, seed time and the getting in of the grain, cold and heat, summer and winter, day and night, will not come to an end.
Now Joseph was ruler over all the land, and it was he who gave out the grain to all the people of the land; and Joseph's brothers came before him and went down on their faces to the earth.
They were not able to see one another, and no one got up from his place for three days: but where the children of Israel were living it was light.
And there will be a great cry through all the land of Egypt, such as never has been or will be again. But against the children of Israel, man or beast, not so much as the tongue of a dog will be moved: so that you may see how the Lord makes a division between Israel and the Egyptians.
And the king said to Zadok, Take the ark of God back into the town: if I have grace in the eyes of the Lord, he will let me come back and see it and his House again: But if he says, I have no delight in you: then, here I am; let him do to me what seems good to him.
And the king said, What have I to do with you, you sons of Zeruiah? Let him go on cursing, for the Lord has said, Put a curse on David, and who then may say, Why have you done so? And David said to Abishai and to all his servants, You see how my son, the offspring of my body, has made designs against my life: how much more then may this Benjamite do so? Let him be, and let him go on cursing; for the Lord has given him orders. read more. It may be that the Lord will take note of my wrongs, and give me back good in answer to his cursing of me today.
I will say to God, Do not put me down as a sinner; make clear to me what you have against me. What profit is it to you to be cruel, to give up the work of your hands, looking kindly on the design of evil-doers?
O keep in mind that you made me out of earth; and will you send me back again to dust? Was I not drained out like milk, becoming hard like cheese? read more. By you I was clothed with skin and flesh, and joined together with bones and muscles. You have been kind to me, and your grace has been with me, and your care has kept my spirit safe.
At the sound of your voice I would give an answer, and you would have a desire for the work of your hands.
That the pride of the sinner is short, and the joy of the evil-doer but for a minute?
By his hand the north is stretched out in space, and the earth is hanging on nothing. By him the waters are shut up in his thick clouds, and the cloud does not give way under them. read more. By him the face of his high seat is veiled, and his cloud stretched out over it. By him a circle is marked out on the face of the waters, to the limits of the light and the dark. The pillars of heaven are shaking, and are overcome by his sharp words.
Why do you put forward your cause against him, saying, He gives no answer to any of my words?
Where were you when I put the earth on its base? Say, if you have knowledge. By whom were its measures fixed? Say, if you have wisdom; or by whom was the line stretched out over it? read more. On what were its pillars based, or who put down its angle-stone, When the morning stars made songs together, and all the sons of the gods gave cries of joy? Or where were you when the sea came to birth, pushing out from its secret place; When I made the cloud its robe, and put thick clouds as bands round it, Ordering a fixed limit for it, with locks and doors; And said, So far you may come, and no farther; and here the pride of your waves will be stopped? Have you, from your earliest days, given orders to the morning, or made the dawn conscious of its place; So that it might take a grip of the skirts of the earth, shaking all the evil-doers out of it? It is changed like wet earth under a stamp, and is coloured like a robe;
Truly, I am of no value; what answer may I give to you? I will put my hand on my mouth. I have said once, and even twice, what was in my mind, but I will not do so again.
I see that you are able to do every thing, and to give effect to all your designs. Who is this who makes dark the purpose of God by words without knowledge? For I have been talking without knowledge about wonders not to be searched out. read more. Give ear to me, and I will say what is in my mind; I will put questions to you, and you will give me the answers. Word of you had come to my ears, but now my eye has seen you. For this cause I give witness that what I said is false, and in sorrow I take my seat in the dust.
By the word of the Lord were the heavens made; and all the army of heaven by the breath of his mouth.
The Lord is looking down from heaven; he sees all the sons of men; From his house he keeps watch on all who are living on the earth; read more. He makes all their hearts; their works are clear to him. A king's salvation is not in the power of his army; a strong man does not get free by his great strength.
I have seen the evil-doer in great power, covering the earth like a great tree. But he came to an end, and there was no sign of him; I made a search for him and he was not there. read more. Give attention to the good man, and take note of the upright; because the end of that man is peace.
By righteousness a nation is lifted up, but sin is a cause of shame to the peoples.
A thing may be put to the decision of chance, but it comes about through the Lord.
A man's heart may be full of designs, but the purpose of the Lord is unchanging.
Wisdom and knowledge and wise suggestions are of no use against the Lord.
It is he who is seated over the arch of the earth, and the people in it are as small as locusts; by him the heavens are stretched out like an arch, and made ready like a tent for a living-place.
Let your eyes be lifted up on high, and see: who has made these? He who sends out their numbered army: who has knowledge of all their names: by whose great strength, because he is strong in power, all of them are in their places.
But now, O Lord, you are our father; we are the earth, and you are our maker; and we are all the work of your hand.
Have you no fear of me? says the Lord; will you not be shaking with fear before me, who have put the sand as a limit for the sea, by an eternal order, so that it may not go past it? and though it is ever in motion, it is not able to have its way; though the sound of its waves is loud, they are not able to go past it.
You are in the right, O Lord, when I put my cause before you: still let me take up with you the question of your decisions: why does the evil-doer do well? why are the workers of deceit living in comfort?
And the captains, the chiefs, and the rulers, and the king's wise men who had come together, saw these men, over whose bodies the fire had no power, and not a hair of their heads was burned, and their coats were not changed, and there was no smell of fire about them.
And they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure.
For see, I will give orders, and I will have Israel moved about among all the nations, as grain is moved about by the shaking of the tray, but not the smallest seed will be dropped on the earth.
And they said to one another, Come, let us put this to the decision of chance and see on whose account this evil has come on us. So they did so, and Jonah was seen to be the man.
But the hairs of your head are all numbered.
Jesus said, Truly I say to you, There is no man who has given up house, or brothers, or sisters, or mother, or father, or children, or land, because of me and the good news, Who will not get a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and land--though with great troubles; and, in the world to come, eternal life.
A light of revelation to the Gentiles, and the glory of your people Israel.
But not a hair of your head will come to destruction.
For, truly, in this town, against your holy servant, Jesus, who was marked out by you as Christ, Herod, and Pontius Pilate, with the Gentiles and the people of Israel, came together, To do that which had been fixed before by your hand and your purpose.
But those who had gone in flight went everywhere preaching the word.
For in him we have life and motion and existence; as certain of your verse writers have said, For we are his offspring.
And when he had been sent for, Tertullus, starting his statement, said, Because by you we are living in peace, and through your wisdom wrongs are put right for this nation,
So I make request to you to take food; for this is for your salvation: not a hair from the head of any of you will come to destruction.
Let us not do evil so that good may come (a statement which we are falsely said by some to have made), because such behaviour will have its right punishment.
And not only so, but let us have joy in our troubles: in the knowledge that trouble gives us the power of waiting; And waiting gives experience; and experience, hope:
But, O man, who are you, to make answer against God? May the thing which is made say to him who made it, Why did you make me so? Or has not the potter the right to make out of one part of his earth a vessel for honour, and out of another a vessel for shame? read more. What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction: And to make clear the wealth of his glory to vessels of mercy, which he had before made ready for glory,
But when the time had come, God sent out his Son, made of a woman, made under the law,
He is before all things, and in him all things have being.
He is before all things, and in him all things have being.
For the training of the body is of profit for a little, but religion is of profit in every way, giving hope for the life which now is, and for that which is to come.
Who, being the outshining of his glory, the true image of his substance, supporting all things by the word of his power, having given himself as an offering making clean from sins, took his seat at the right hand of God in heaven;
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.
See Verses Found in Dictionary
As for you, it was in your mind to do me evil, but God has given a happy outcome, the salvation of numbers of people, as you see today.
And at that time I will make a division between your land and the land of Goshen where my people are, and no flies will be there; so that you may see that I am the Lord over all the earth.
Keep in mind the days of the past, give thought to the years of generations gone by: go to your father and he will make it clear to you, to the old men and they will give you the story. When the Most High gave the nations their heritage, separating into groups the children of men, he had the limits of the peoples marked out, keeping in mind the number of the children of Israel.
For from the past God is my King, working salvation in the earth.
Let your thoughts be turned to Abraham, your father, and to Sarah, who gave you birth: for when he was but one, my voice came to him, and I gave him my blessing, and made him a great people.
The second glory of this house will be greater than the first, says the Lord of armies: and in this place I will give peace, says the Lord of armies.
Keep in mind the law of Moses, my servant, which I gave him in Horeb for all Israel, even the rules and the decisions.
So I say to you, Take no thought for your life, about food or drink, or about clothing for your body. Is not life more than food, and the body more than its clothing?
Are not sparrows two a farthing? and not one of them comes to an end without your Father:
But his answer was: My Father is still working even now, and so I am working.
And when he had been sent for, Tertullus, starting his statement, said, Because by you we are living in peace, and through your wisdom wrongs are put right for this nation,
And we are conscious that all things are working together for good to those who have love for God, and have been marked out by his purpose.
And Jesus, whose other name is Justus; these are of the circumcision: they are my only brother-workers for the kingdom of God, who have been a comfort to me.
You have cause for great joy in this, though it may have been necessary for you to be troubled for a little time, being tested in all sorts of ways,
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
See Verses Found in Dictionary
And why are you troubled about clothing? See the flowers of the field, how they come up; they do no work, they make no thread: