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 provideth for the raven his food, when his young ones cry unto God, and they wander for lack of meat?
The heart of the wise maketh his mouth intelligent, and upon his lips increaseth learning.
This is the counsel which is purposed concerning the whole earth; and this is the hand which is stretched out upon all the nations. For Jehovah of hosts hath purposed, and who shall frustrate it? And his hand is stretched out, and who shall turn it back?
Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father; but of you even the hairs of the head are all numbered.
The God who has made the world and all things which are in it, he, being Lord of heaven and earth, does not dwell in temples made with hands, nor is served by men's hands as needing something, himself giving to all life and breath and all things; read more. and has made of one blood every nation of men to dwell upon the whole face of the earth, having determined ordained times and the boundaries of their dwelling, that they may seek God; if indeed they might feel after him and find him, although he is not far from each one of us: for in him we live and move and exist; as also some of the poets amongst you have said, For we are also his offspring. Being therefore the offspring of God, we ought not to think that which is divine to be like gold or silver or stone, the graven form of man's art and imagination.
And he having been called, Tertullus began to accuse, saying, Seeing we enjoy great peace through thee, and that excellent measures are executed for this nation by thy forethought,
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, and be not angry with yourselves, that ye sold me hither, for God sent me before you to preserve life.
Ye indeed meant evil against me: God meant it for good, in order that he might do as it is this day, to save a great people alive.
Ye indeed meant evil against me: God meant it for good, in order that he might do as it is this day, to save a great people alive.
And Pharaoh's heart was stubborn, and he hearkened not to them, as Jehovah had said.
And Jehovah had given the people favour in the eyes of the Egyptians, and they gave to them; and they spoiled the Egyptians.
And I, behold, I will harden the hearts of the Egyptians, and they shall pursue after them; and I will glorify myself in Pharaoh and in all his host, in his chariots and in his horsemen.
Jehovah killeth, and maketh alive; he bringeth down to Sheol, and bringeth up.
And why will ye harden your heart, as the Egyptians and Pharaoh hardened their heart? When he had wrought mightily among them, did they not let them go, and they departed?
And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, for Jehovah has said to him, Curse David! Who shall then say, Why dost thou so?
And again the anger of Jehovah was kindled against Israel, and he moved David against them saying, Go, number Israel and Judah.
Let the heavens rejoice, and let the earth be glad; And let them say among the nations, Jehovah reigneth!
He increaseth the nations, and destroyeth them; he spreadeth out the nations, and bringeth them in;
But he is in one mind, and who can turn him? And what his soul desireth, that will he do.
As for God, his way is perfect; the word of Jehovah is tried: he is a shield to all that trust in him.
And thou didst give me the shield of thy salvation, and thy right hand held me up; and thy condescending gentleness hath made me great.
The counsel of Jehovah standeth for ever, the thoughts of his heart from generation to generation.
From the place of his habitation he looketh forth upon all the inhabitants of the earth; He who fashioneth the hearts of them all, who considereth all their works.
For God is the King of all the earth; sing psalms with understanding.
My soul followeth hard after thee: thy right hand upholdeth me.
For the fury of man shall praise thee; the remainder of fury wilt thou gird on thyself.
But the loving-kindness of Jehovah is from everlasting and to everlasting, upon them that fear him, and his righteousness unto children's children, To such as keep his covenant and to those that remember his precepts to do them. read more. Jehovah hath established his throne in the heavens, and his kingdom ruleth over all.
He maketh the grass to grow for the cattle, and herb for the service of man; bringing forth bread out of the earth,
The young lions roar after the prey, and to seek their food from God. The sun ariseth, they retreat, and lay them down in their dens. read more. Man goeth forth unto his work, and to his labour until the evening. How manifold are thy works, O Jehovah! in wisdom hast thou made them all: the earth is full of thy riches. Yonder is the great and wide sea: therein are moving things innumerable, living creatures small and great. There go the ships; there that leviathan, which thou hast formed to play therein. These all look unto thee, that thou mayest give their food in its season: That thou givest unto them, they gather; thou openest thy hand, they are filled with good. Thou hidest thy face, they are troubled; thou takest away their breath, they expire and return to their dust.
For I know that Jehovah is great, and our Lord is above all gods. Whatsoever Jehovah pleased, he hath done in the heavens and on the earth, in the seas and all deeps; read more. Who causeth the vapours to ascend from the ends of the earth; who maketh lightnings for the rain; who bringeth the wind out of his treasuries:
The purposes of the heart are of man, but the answer of the tongue is from Jehovah.
The heart of man deviseth his way, but Jehovah directeth his steps.
The lot is cast into the lap; but the whole decision is of Jehovah.
Many are the thoughts in a man's heart, but the counsel of Jehovah, that doth stand.
Many are the thoughts in a man's heart, but the counsel of Jehovah, that doth stand.
The steps of a man are from Jehovah; and how can a man understand his own way?
The king's heart in the hand of Jehovah is as brooks of water: he turneth it whithersoever he will.
The king's heart in the hand of Jehovah is as brooks of water: he turneth it whithersoever he will.
The king's heart in the hand of Jehovah is as brooks of water: he turneth it whithersoever he will.
And it is he that changeth times and seasons; He deposeth kings, and setteth up kings; He giveth wisdom to the wise, And knowledge to them that know understanding.
They shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and thou shalt be bathed with the dew of heaven; and seven times shall pass over thee, till thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will.
Look at the birds of the heaven, that they sow not, nor reap, nor gather into granaries, and your heavenly Father nourishes them. Are ye not much more excellent than they?
Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father;
Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father; but of you even the hairs of the head are all numbered. read more. Fear not therefore; ye are better than many sparrows.
He has filled the hungry with good things, and sent away the rich empty.
And there appeared to them parted tongues, as of fire, and it sat upon each one of them.
The God of Abraham and Isaac and Jacob, the God of our fathers, has glorified his servant Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he had judged that he should be let go.
but God has thus fulfilled what he had announced beforehand by the mouth of all the prophets, that his Christ should suffer.
For in truth against thy holy servant Jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city
For in truth against thy holy servant Jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city to do whatever thy hand and thy counsel had determined before should come to pass.
to do whatever thy hand and thy counsel had determined before should come to pass.
though indeed he did not leave himself without witness, doing good, and giving to you from heaven rain and fruitful seasons, filling your hearts with food and gladness.
for in him we live and move and exist; as also some of the poets amongst you have said, For we are also his offspring.
For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst men, that I might thus shew in thee my power, and so that my name should be declared in all the earth.
For God hath shut up together all in unbelief, in order that he might shew mercy to all.
For of him, and through him, and for him are all things: to him be glory for ever. Amen.
But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, fidelity, meekness, self-control: against such things there is no law. read more. But they that are of the Christ have crucified the flesh with the passions and the lusts. If we live by the Spirit, let us walk also by the Spirit.
For we are his workmanship, having been created in Christ Jesus for good works, which God has before prepared that we should walk in them.
for it is God who works in you both the willing and the working according to his good pleasure.
I have strength for all things in him that gives me power.
And he is before all, and all things subsist together by him.
if we are unfaithful, he abides faithful, for he cannot deny himself.
who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,
Go to now, ye who say, To-day or to-morrow will we go into such a city and spend a year there, and traffic and make gain, ye who do not know what will be on the morrow, (for what is your life? It is even a vapour, appearing for a little while, and then disappearing,) read more. instead of your saying, If the Lord should so will and we should live, we will also 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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Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.
And Joseph, he was the governor over the land he it was that sold the corn to all the people of the land. And Joseph's brethren came and bowed down to him, the face to the earth.
they saw not one another, neither rose any from his place, for three days. But all the children of Israel had light in their dwellings.
And there shall be a great cry throughout the land of Egypt, such as there hath been none like it, nor shall be like it any more. But against any of the children of Israel shall not a dog move his tongue, against man or beast; that ye may know that Jehovah distinguisheth between the Egyptians and Israel.
And the king said to Zadok, Carry back the ark of God into the city. If I shall find favour in the eyes of Jehovah, he will bring me again, and shew me it, and its habitation. But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good to him.
And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, for Jehovah has said to him, Curse David! Who shall then say, Why dost thou so? And David said to Abishai, and to all his servants, Behold, my son, who came forth of my bowels, seeks my life: how much more now a Benjaminite? let him alone and let him curse; for Jehovah has bidden him. read more. It may be that Jehovah will look on mine affliction, and that Jehovah will requite me good for my being cursed this day.
I will say unto +God, Do not condemn me; shew me wherefore thou strivest with me. Doth it please thee to oppress, that thou shouldest despise the work of thy hands, and shine upon the counsel of the wicked?
Remember, I beseech thee, that thou hast made me as clay, and wilt bring me into dust again. Hast thou not poured me out as milk, and curdled me like cheese? read more. Thou hast clothed me with skin and flesh, and knit me together with bones and sinews; Thou hast granted me life and favour, and thy care hath preserved my spirit;
Thou wouldest call, and I would answer thee; thou wouldest have a desire after the work of thy hands.
The exultation of the wicked is short, and the joy of the ungodly man but for a moment?
He stretcheth out the north over empty space, he hangeth the earth upon nothing; He bindeth up the waters in his thick clouds, and the cloud is not rent under them. read more. He covereth the face of his throne, he spreadeth his cloud upon it. He hath traced a fixed circle over the waters, unto the confines of light and darkness. The pillars of the heavens tremble and are astonished at his rebuke.
Why dost thou strive against him? for he giveth not account of any of his matters.
Where wast thou when I founded the earth? Declare, if thou hast understanding. Who set the measures thereof if thou knowest? or who stretched a line upon it? read more. Whereupon were the foundations thereof sunken? or who laid its corner-stone, When the morning stars sang together, and all the sons of God shouted for joy? And who shut up the sea with doors, when it burst forth, issuing out of the womb? When I made the cloud its garment, and thick darkness a swaddling band for it; When I cut out for it my boundary, and set bars and doors, And said, Hitherto shalt thou come and no further, and here shall thy proud waves be stayed? Hast thou since thy days commanded the morning? hast thou caused the dawn to know its place, That it might take hold of the ends of the earth, and the wicked might be shaken out of it? It is changed like the signet-clay; and all things stand forth as in a garment:
Behold, I am nought: what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, and I will not answer; yea twice, but I will proceed no further.
I know that thou canst do everything, and that thou canst be hindered in no thought of thine. Who is he that obscureth counsel without knowledge? therefore have I uttered what I did not understand; things too wonderful for me, which I knew not. read more. Hear, I beseech thee, and I will speak: I will demand of thee, and inform me. I had heard of thee by the hearing of the ear, but now mine eye seeth thee: Wherefore I abhor myself, and repent in dust and ashes.
By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth.
Jehovah looketh from the heavens; he beholdeth all the sons of men: From the place of his habitation he looketh forth upon all the inhabitants of the earth; read more. He who fashioneth the hearts of them all, who considereth all their works. The king is not saved by the multitude of his forces; a mighty man is not delivered by much strength.
I have seen the wicked in great power, and spreading like a green tree in its native soil: but he passed away, and behold, he was not; and I sought him, but he was not found. read more. Mark the perfect, and behold the upright, for the end of that man is peace;
Righteousness exalteth a nation; but sin is a reproach to peoples.
The lot is cast into the lap; but the whole decision is of Jehovah.
Many are the thoughts in a man's heart, but the counsel of Jehovah, that doth stand.
There is no wisdom, nor understanding, nor counsel against Jehovah.
It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a gauze curtain, and spreadeth them out as a tent to dwell in;
Lift up your eyes on high, and see! Who hath created these things, bringing out their host by number? He calleth them all by name; through the greatness of his might and strength of power, not one faileth.
And now, Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand.
Will ye not fear me? saith Jehovah. Will ye not tremble at my presence, who have set the sand a bound for the sea by a perpetual decree, and it shall not pass it? and its waves toss themselves, but they do not prevail; and they roar, yet can they not pass over it?
Righteous art thou, Jehovah, when I plead with thee; yet will I speak with thee of thy judgments. Wherefore doth the way of the wicked prosper? wherefore are all they at ease that deal very treacherously?
And the satraps, the prefects, and the governors, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had had no power, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them.
and they shall drive thee from men, and thy dwelling shall be with the beasts of the field; they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will.
For behold, I command, and I will shake the house of Israel to and fro among all the nations, like as one shaketh corn in a sieve; yet shall not the least grain fall upon the earth.
And they said each one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. And they cast lots, and the lot fell upon Jonah.
but of you even the hairs of the head are all numbered.
Jesus answering said, Verily I say to you, There is no one who has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and for the sake of the gospel, that shall not receive a hundredfold now in this time: houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the coming age life eternal.
a light for revelation of the Gentiles and the glory of thy people Israel.
And a hair of your head shall in no wise perish.
For in truth against thy holy servant Jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city to do whatever thy hand and thy counsel had determined before should come to pass.
Those then that had been scattered went through the countries announcing the glad tidings of the word.
for in him we live and move and exist; as also some of the poets amongst you have said, For we are also his offspring.
And he having been called, Tertullus began to accuse, saying, Seeing we enjoy great peace through thee, and that excellent measures are executed for this nation by thy forethought,
Wherefore I exhort you to partake of food, for this has to do with your safety; for not a hair from the head of any one of you shall perish.
and not, according as we are injuriously charged, and according as some affirm that we say, Let us practise evil things, that good ones may come? whose judgment is just.
And not only that, but we also boast in tribulations, knowing that tribulation works endurance; and endurance, experience; and experience, hope;
Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus? Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour? read more. And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction; and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,
but when the fulness of the time was come, God sent forth his Son, come of woman, come under law,
And he is before all, and all things subsist together by him.
And he is before all, and all things subsist together by him.
for bodily exercise is profitable for a little, but piety is profitable for everything, having promise of life, of the present one, and of that to come.
who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,
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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Ye indeed meant evil against me: God meant it for good, in order that he might do as it is this day, to save a great people alive.
And I will distinguish in that day the land of Goshen, in which my people dwell, that no dog-flies shall be there; that thou mayest know that I Jehovah am in the midst of the land.
Remember the days of old, Consider the years of generation to generation; Ask thy father, and he will shew thee; Thine elders, and they will tell thee. When the Most High assigned to the nations their inheritance, When he separated the sons of Adam, He set the bounds of the peoples According to the number of the children of Israel.
The voice of Jehovah is upon the waters: the God of glory thundereth, Jehovah upon great waters.
But God is my king of old, accomplishing deliverances in the midst of the earth.
Jehovah is good to all; and his tender mercies are over all his works.
Look unto Abraham your father, and unto Sarah that bore you; for I called him when he was alone, and blessed him, and multiplied him.
The latter glory of this house shall be greater than the former, saith Jehovah of hosts; and in this place will I give peace, saith Jehovah of hosts.
Remember the law of Moses my servant, which I commanded unto him in Horeb for all Israel, the statutes and ordinances.
For this cause I say unto you, Do not be careful about your life, what ye should eat and what ye should drink; nor for your body what ye should put on. Is not the life more than food, and the body than raiment?
Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father;
But Jesus answered them, My Father worketh hitherto and I work.
And he having been called, Tertullus began to accuse, saying, Seeing we enjoy great peace through thee, and that excellent measures are executed for this nation by thy forethought,
But we do know that all things work together for good to those who love God, to those who are called according to purpose.
and Jesus called Justus, who are of the circumcision. These are the only fellow-workers for the kingdom of God who have been a consolation to me.
Wherein ye exult, for a little while at present, if needed, put to grief by various trials,
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 careful about clothing? Observe with attention the lilies of the field, how they grow: they toil not, neither do they spin;