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 its food? when its young ones cry unto God, they wander about for lack of food.
The heart of the wise teaches 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 the 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 farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered.
God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwells not in temples made with hands; Neither is worshiped with men's hands, as though he needed anything, seeing he gives to all life, and breath, and all things; read more. And has made of one blood all nations of men to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if perhaps they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Therefore then as we are the offspring of God, we ought not to think that the Deity is like unto gold, or silver, or stone, graven by art and man's device.
And when he was called forth, Tertullus began to accuse him, saying, Seeing that by you we enjoy great quietness, and that very worthy deeds are done unto this nation by your provision,
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 therefore be not grieved, nor angry with yourselves, that you sold me here: for God did send me before you to preserve life.
But as for you, you thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save many people alive.
But as for you, you thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save many people alive.
And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.
And the LORD gave the people favor in the sight of the Egyptians, so that they gave unto them such things as they required. And they spoiled the Egyptians.
And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get honor over Pharaoh, and over all his host, over his chariots, and over his horsemen.
The LORD kills, and makes alive: he brings down to the grave, and brings up.
Why then do you harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had worked wonderfully among them, did they not let the people go, and they departed?
And the king said, What have I to do with you, you sons of Zeruiah? so let him curse, because the LORD has said unto him, Curse David. Who shall then say, Why have you done so?
And again the anger of the LORD was kindled against Israel, and he incited David against them to say, Go, number Israel and Judah.
Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The LORD reigns.
He increases the nations, and destroys them: he enlarges the nations, and leads them away.
But he is of 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 the LORD is proven: he is a shield to all those that trust in him.
You have also given me the shield of your salvation: and your right hand has held me up, and your gentleness has made me great.
The counsel of the LORD stands forever, the thoughts of his heart to all generations.
From the place of his habitation he looks upon all the inhabitants of the earth. He fashions their hearts alike; he considers all their works.
For God is the King of all the earth: sing you praises with understanding.
My soul follows close after you: your right hand upholds me.
Surely the wrath of man shall praise you: the remainder of wrath shall you restrain.
But the mercy of the LORD is from everlasting 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 commandments to do them. read more. The LORD has prepared his throne in the heavens; and his kingdom rules over all.
He causes the grass to grow for the cattle, and herb 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 gather themselves together, and lay themselves down in their dens. read more. Man goes forth unto his work and to his labor until the evening. O LORD, how manifold are your works! in wisdom have you made them all: the earth is full of your riches. So is this great and wide sea, which teems with things innumerable, both small and great. There go the ships: there is that leviathan, which you have made to play therein. These all wait upon you; that you may give them their food in due season. That which you give them they gather: you open your hand, they are filled with good. You hide your face, they are troubled: you take away their breath, they die, and return to their dust.
For I know that the LORD is great, and that our Lord is above all gods. Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places. read more. He causes the vapors to ascend from the ends of the earth; he makes lightnings for the rain; he brings the wind out of his treasuries.
The preparations of the heart belong to man, but the answer of the tongue, is from the LORD.
A man's heart plans his way: but the LORD directs his steps.
The lot is cast into the lap; but its every decision is of the LORD.
There are many plans in a man's heart; nevertheless the counsel of the LORD, that shall stand.
There are many plans in a man's heart; nevertheless the counsel of the LORD, that shall stand.
A man's steps are of the LORD; how can a man then understand his own way?
The king's heart is in the hand of the LORD, as the rivers of water: he turns it wherever he will.
The king's heart is in the hand of the LORD, as the rivers of water: he turns it wherever he will.
The king's heart is in the hand of the LORD, as the rivers of water: he turns it wherever he will.
And he changes the times and the seasons: he removes kings, and sets up kings: he gives wisdom unto the wise, and knowledge to them that know understanding:
That they shall drive you from men, and your dwelling shall be with the beasts of the field, and they shall make you eat grass like oxen, and they shall wet you with the dew of heaven, and seven times shall pass over you, till you know that the most High rules in the kingdom of men, and gives it to whomever he will.
Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feeds them. Are you not much better than they?
Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. read more. Fear not therefore, you are of more value than many sparrows.
He has filled the hungry with good things; and the rich he has sent empty away.
And there appeared unto them separated tongues like as of fire, and it sat upon each of them.
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Son Jesus; whom you delivered up, and denied him in the presence of Pilate, when he was determined to let him go.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he has so fulfilled.
For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, To do whatsoever your hand and your counsel determined before to be done.
To do whatsoever your hand and your counsel determined before to be done.
Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
For the scripture says unto Pharaoh, Even for this same purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth.
For God has concluded them all in unbelief, that he might have mercy upon all.
For of him, and through him, and to him, are all things: to whom be glory forever. Amen.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, self-control: against such there is no law. read more. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.
For we are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them.
For it is God who works in you both to will and to do of his good pleasure.
I can do all things through Christ who strengthens me.
And he is before all things, and by him all things are held together.
If we believe not, yet he abides faithful: he cannot deny himself.
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Come now, you that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas you know not what shall be tomorrow. For what is your life? It is even a vapor, that appears for a little time, and then vanishes away. read more. For you ought to say, If the Lord wills, we shall 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, and he it was that sold to all the people of the land: and Joseph's brothers came, and bowed down themselves before him with their faces 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 all the land of Egypt, such as there was 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 you may know that the LORD does put a difference between the Egyptians and Israel.
And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favor in the eyes of the LORD, he will bring me again, and show me both it, and his habitation: But if he thus says, I have no delight in you; behold, here am I, let him do to me as seems good unto him.
And the king said, What have I to do with you, you sons of Zeruiah? so let him curse, because the LORD has said unto him, Curse David. Who shall then say, Why have you done so? And David said to Abishai, and to all his servants, Behold, my son, who came forth of my own body, seeks my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD has bidden him. read more. It may be that the LORD will look on my affliction, and that the LORD will repay me good for his cursing this day.
I will say unto God, Do not condemn me; show me why you contend with me. Is it good unto you that you should oppress, that you should despise the work of your hands, and smile upon the counsel of the wicked?
Remember, I beseech you, that you have made me as the clay; and will you bring me into dust again? Have you not poured me out as milk, and curdled me like cheese? read more. You have clothed me with skin and flesh, and have knit me together with bones and sinews. You have granted me life and favor, and your care has preserved my spirit.
You shall call, and I will answer you: you will have a desire to the work of your hands.
That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?
He stretches out the north over the empty place, and hangs the earth upon nothing. He binds up the waters in his thick clouds; and the cloud is not torn under them. read more. He holds back the face of his throne, and spreads his cloud upon it. He has drawn a circle on the waters at the boundary where the day and night come together. The pillars of heaven tremble and are astonished at his rebuke.
Why do you strive against him? for he gives not account of any of his matters.
Where were you when I laid the foundations of the earth? declare, if you have understanding. Who has determined the measures thereof, if you know? or who has stretched the line upon it? read more. On what are its foundations fastened? or who laid its cornerstone; 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, as if it had issued out of the womb? When I made the clouds its garment, and thick darkness its swaddling band, And prescribed bounds for it, and set bars and doors, And said, Thus far shall you come, but no farther: and here shall your proud waves be stopped? Have you commanded the morning since your days began; and caused the dawn to know its place; That it might take hold of the ends of the earth, that the wicked might be shaken out of it? It is turned as clay under the seal; and they stand out as a garment.
Behold, I am vile; what shall I answer you? I will lay my hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
I know that you can do everything, and that no thought can be withheld from you. Who is he that hides counsel without knowledge? therefore have I uttered what I understood not; things too wonderful for me, which I knew not. read more. Hear, I ask you, and I will speak: I will question you, and you declare unto me. I have heard of you by the hearing of the ear: but now my eye sees you. Therefore I abhor myself, and repent in dust and ashes.
By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
The LORD looks from heaven; he beholds all the sons of men. From the place of his habitation he looks upon all the inhabitants of the earth. read more. He fashions their hearts alike; he considers all their works. There is no king saved by the multitude of a host: a mighty man is not delivered by much strength.
I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, 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 the end of that man is peace.
Righteousness exalts a nation: but sin is a reproach to any people.
The lot is cast into the lap; but its every decision is of the LORD.
There are many plans in a man's heart; nevertheless the counsel of the LORD, that shall stand.
There is no wisdom nor understanding nor counsel against the LORD.
It is he that sits upon the circle of the earth, and its inhabitants are as grasshoppers; that stretches out the heavens as a curtain, and spreads them out as a tent to dwell in:
Lift up your eyes on high, and behold who has created these things, that brings out their host by number: he calls them all by names by the greatness of his might, for he is strong in power; not one is missing.
But now, O LORD, you are our father; we are the clay, and you our potter; and we all are the work of your hand.
Fear you not me? says the LORD: will you not tremble at my presence, who has placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though its waves toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?
Righteous are you, O LORD, when I plead with you: yet let me talk with you of your judgments: Why does the way of the wicked prosper? why are all they happy that deal very treacherously?
And the satraps, administrators, and governors, and the king's counselors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats affected, nor had the smell of fire come upon them.
And they shall drive you from men, and your dwelling shall be with the beasts of the field: they shall make you to eat grass like oxen, and seven times shall pass over you, until you know that the most High rules in the kingdom of men, and gives it to whomever he will.
For, lo, I will command, and I will sift the house of Israel among all nations, like grain is sifted in a sieve, yet shall not the least grain 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 the very hairs of your head are all numbered.
And Jesus answered and said, Verily I say unto you, There is no man that has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, But he shall receive a hundredfold now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
A light to lighten the Gentiles, and the glory of your people Israel.
But there shall not a hair of your head perish.
For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, To do whatsoever your hand and your counsel determined before to be done.
Therefore they that were scattered abroad went everywhere preaching the word.
For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
And when he was called forth, Tertullus began to accuse him, saying, Seeing that by you we enjoy great quietness, and that very worthy deeds are done unto this nation by your provision,
Therefore I pray you to take some food: for this is for your health: for there shall not a hair fall from the head of any of you.
And not rather, (as we are slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose condemnation is just.
And not only so, but we glory in tribulations also: knowing that tribulation works patience; And patience, experience; and experience, hope:
Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? read more. What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory,
But when the fullness of the time came, God sent forth his Son, made of a woman, made under the law,
And he is before all things, and by him all things are held together.
And he is before all things, and by him all things are held together.
For bodily exercise profits for a little while: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty 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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But as for you, you thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save many people alive.
And I will set apart in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end you may know that I am the LORD in the midst of the earth.
Remember the days of old, consider the years of many generations: ask your father, and he will show you; your elders, and they will tell you. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.
The voice of the LORD is upon the waters: the God of glory thunders: the LORD is upon many waters.
For God is my King of old, working salvation in the midst of the earth.
The LORD 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 alone, and blessed him, and increased him.
The glory of this latter house shall be greater than of the former, says the LORD of hosts: and in this place will I give peace, says the LORD of hosts.
Remember you the law of Moses my servant, which I commanded unto him at Horeb for all Israel, with the statutes and judgments.
Therefore I say unto you, Take no thought for your life, what you shall eat, or what you shall drink; nor yet for your body, what you shall put on. Is not life more than food, and the body than clothing?
Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
But Jesus answered them, My Father works still, and I work.
And when he was called forth, Tertullus began to accuse him, saying, Seeing that by you we enjoy great quietness, and that very worthy deeds are done unto this nation by your provision,
And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
And Jesus, who is called Justus, who are of the circumcision. These only are my fellow workers unto the kingdom of God, who have been a comfort unto me.
In which you greatly rejoice, though now for a little while, if need be, you are in heaviness through manifold 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 take you thought for clothing? Consider the lilies of the field, how they grow; they toil not, neither do they spin: