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 meat for the raven, when his young ones cry unto God, and fly about for want of meat?
A wise heart ordereth his mouth wisely; and amendeth the doctrine in his lips.
This device hath God taken through the whole world, and thus is his hand stretched out over all people. For if the LORD of Hosts determine a thing, who will disannul it? And if he stretch forth his hand, who will hold it in again?
Are not two sparrows sold for a farthing? And none of them doth light on the ground, without your father. And now are all the hairs of your heads numbered.
God, that made the world, and all that are in it, seeing that he is Lord of heaven and earth, he dwelleth not in temples made with hands, neither is worshipped with men's hands, as though he needed of any thing. Seeing he himself giveth life and breath to all men everywhere, read more. and hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath assigned before: how long time, and also the ends of their inhabitation. That they should seek God, if they might feel and find him: though he be not far from every one of us. For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation. Forasmuch then as we are the generation of God, we ought not to think that the godhead is like unto gold, silver, or stone, graven by craft and imagination of man.
When Paul was called forth; Tertullus began to accuse him saying, "Seeing that we live in great quietness by the means of thee and that many good things are done unto this nation through thy providence:
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 therewith, neither let it seem a cruel thing in your eyes, that ye sold me hither. For God did send me before you to save life.
Ye thought evil unto me: but God turned it unto good to bring to pass, as it is this day, even to save much people alive.
Ye thought evil unto me: but God turned it unto good to bring to pass, as it is this day, even to save much people alive.
And yet, for all that, Pharaoh's heart was hardened, so that he hearkened not unto them, even as the LORD had said.
And the LORD gat the people favour in the sight of the Egyptians: and so they borrowed, and robbed the Egyptians.
And behold, I will harden the hearts of the Egyptians that they may follow you. And I will get me honour upon Pharaoh and upon all his host, upon his chariots and upon his horsemen.
The LORD killeth and maketh alive; bringeth down to hell and fetcheth up again.
Wherefore should ye harden your hearts as the Egyptians and Pharaoh hardened their hearts? Which for all that, when he had played his pageants with them, were fain to let the people go and depart.
And the king said, "What have I to do with you, ye sons of Zeruiah? Let him curse: for the LORD hath bid him curse David. And who dare presume to say wherefore doth he so?"
And the LORD was wroth again against Israel, and stirred up David against them, saying, "Go and number both Israel and Judah."
The heaven rejoice and the earth be glad, and let men tell among the nations that the LORD is a king.
He both increaseth the people and destroyeth them; He maketh them to multiply, and driveth them away.
"It is he, himself, alone. Who will turn him back? He doth as him listeth, and bringeth to pass what he will.
The way of God is an undefiled way; the word of the LORD also is tried in the fire. He is the defender of all them that put their trust in him. {TYNDALE: The way of God is undefiled, and the word of the LORD fined as gold, and he a shield to all that trust in him.}
Thou hast given me the defense of thy salvation; thy right hand also shall hold me up, and thy loving correction shall make me great. {TYNDALE: And thou hast saved me with thy shield, and keptest me ever in meekness.}
But the counsel of the LORD endureth, and the thoughts of his heart from generation to generation.
from the habitation of his dwelling, he considereth all them that dwell on the earth. He fashioneth all the hearts of them, and understandeth all their works.
For God is the King of all the earth; sing ye praises unto him with understanding.
My soul hangeth upon thee; thy righthand upholdeth me.
The fierceness of man shall turn to thy praise; and the fierceness of them shalt thou refrain.
But the merciful goodness of the LORD endureth for ever and ever upon them that fear him, and his righteousness upon their children's children; even upon such as keep his covenant, and think upon his commandments to do them. read more. The LORD hath prepared his seat in heaven, and his kingdom ruleth over all.
Thou bringest forth grass for the cattle, and green herbs for the service of men.
The lions, roaring after their prey, do seek their meat from God. But when the sun ariseth, they get them away together, and lie them down in their dens. read more. Then goeth forth man to his work, and to till his land until the evening. O LORD, how manifold are thy works! Right wisely hast thou made them all; yea, the earth is full of thy riches. So is this great and wide sea also, wherein are things creeping innumerable, both small and great beasts. There go the ships over, and there is that Leviathan, whom thou hast made, to take his pastime therein. These wait all upon thee, that thou mayest give them meat in due season. When thou givest it them, they gather it; when thou openest thine hand, they are filled with good. But when thou hidest thy face, they are troubled; when thou takest away their breath, they die, and are turned again to their dust.
For I know that the LORD is great, and that our LORD is above all gods. Whatsoever the LORD pleaseth that doeth he in heaven and in earth; in the sea, and in all deep places. read more. He bringeth forth the clouds from the ends of the world, and sendeth forth lightnings with the rain, bringing the winds out of their treasuries.
A man may well purpose a thing in his heart; but the answer of the tongue cometh of the LORD.
A man deviseth a way in his heart; but it is the LORD that ordereth his goings.
The lots are cast into the lap, but their fall standeth in the LORD.
There are many devices in a man's heart; nevertheless the counsel of the LORD shall stand.
There are many devices in a man's heart; nevertheless the counsel of the LORD shall stand.
The LORD ordereth every man's goings; for what is he, that understandeth his own way?
The king's heart is in the hand of the LORD, like as are the rivers of water; he may turn it whithersoever he will.
The king's heart is in the hand of the LORD, like as are the rivers of water; he may turn it whithersoever he will.
The king's heart is in the hand of the LORD, like as are the rivers of water; he may turn it whithersoever he will.
He changeth the times and ages; he putteth down kings, he setteth up kings; he giveth wisdom unto the wise, and understanding to those that understand;
Thou shalt be cast out from men, and thy dwelling shall be with the beasts of the field: with grass shalt thou be fed like an ox. Thou must be wet with the dew of the heaven: yea, seven years shall come and go upon thee, till thou know that the highest hath power upon the kingdoms of men, and giveth them to whom he list.
Behold the fowls of the air: for they sow not, neither reap, nor yet carry into the barns, and yet your heavenly father feedeth them. Are ye not much better than they?
Are not two sparrows sold for a farthing? And none of them doth light on the ground, without your father.
Are not two sparrows sold for a farthing? And none of them doth light on the ground, without your father. And now are all the hairs of your heads numbered. read more. Fear ye not therefore, ye are of more value than many sparrows.
He hath filled the hungry with good things: And sendeth away the rich empty.
And there appeared unto them cloven tongues, like as they had been fire, and it sat upon each of them:
The God of Abraham, Isaac, and Jacob, the God of our fathers, hath glorified his son Jesus, whom ye delivered and denied in the presence of Pilate, when he had judged him to be loosed:
But those things which God before had showed by the mouth of all his prophets, how that Christ should suffer, he hath thus wise fulfilled it.
For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and also Pontius Pilate with the gentiles, and the people of Israel, gathered themselves together:
For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and also Pontius Pilate with the gentiles, and the people of Israel, gathered themselves together: for to do whatsoever thy hand and thy counsel determined before to be done.
for to do whatsoever thy hand and thy counsel determined before to be done.
Nevertheless, he left not himself without witness, in that he showed his benefits, in giving us rain from heaven and fruitful seasons, filling our hearts with food and gladness."
For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation.
For the scripture saith unto Pharaoh, "Even for this same purpose have I stirred thee up, to show my power on thee, and that my name might be declared throughout all the world."
God hath wrapped all nations in unbelief, that he might have mercy on all.
For of him, and through him, and for him are all things. To him be glory forever Amen.
But the fruit of the spirit is: love, joy, peace, longsuffering, gentleness, goodness, faithfulness, meekness, temperance. Against such there is no law. read more. They that are Christ's have crucified the flesh, with the appetites and lusts. If we live in the spirit, let us walk in the spirit.
For we are his workmanship, created in Christ Jesus unto good works, unto the which God ordained us before, that we should walk in them.
For it is God which worketh in you both the will and also the deed, even of good will.
I can do all things through the help of Christ, which strengtheneth me.
All things are created by him, and in him, and he is before all things, and in him all things have their being.
If we believe not, yet abideth he faithful. He cannot deny himself.
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
Go to now, ye that say, "Today and tomorrow let us go into such a city and continue there a year and buy, and sell, and win," and yet cannot tell what shall happen tomorrow. For what thing is your life? It is even a vapor that appeareth for a little time, and then vanisheth away. read more. For that, ye ought to say, "If the Lord will, and if we live, let us 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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Neither shall sowing time and harvest, cold, and heat, summer and winter, day and night cease, as long as the earth endureth."
And Joseph was governor in the land, and sold corn to all the people of the land. And his brethren came, and fell flat on the ground before him.
so that no man saw another, neither rose up from the place where he was by the space of three days, but all the children of Israel had light where they dwelled.
And there shall be a great cry throughout all the land of Egypt: so that there was never none like, nor shall be. And among all the children of Israel shall not a dog move his tongue, nor yet man or beast: that ye may know, how the LORD putteth a difference between the Egyptians and Israel.'
Then said the king unto Zadok, "Carry the Ark of God again into the city. If I shall find favour in the eyes of the LORD, he will bring me again, and show me both it and the tabernacle thereof also. But and if the Lord thus say - 'I have no pleasure in thee' - behold, here am I, let him do with me what seemeth best in his eyes."
And the king said, "What have I to do with you, ye sons of Zeruiah? Let him curse: for the LORD hath bid him curse David. And who dare presume to say wherefore doth he so?" And David said to Abishai, and to all his servants, "Behold, my son which came out of mine own bowels seeketh my life. How much more may this son of Benjamin do it? Suffer him therefore to curse, for the LORD hath bidden him. read more. Haply, the LORD will look on my wretchedness, and do me good for his cursing this day."
and will say unto God: O do not condemn me; but show me the cause, wherefore thou contendest so with me. Thinkest thou it well done, to oppress me, to cast me off - being a work of thine hands - and to maintain the counsel of the ungodly?
O remember, I beseech thee, how that thou madest me of the mould of the earth, and shalt bring me into dust again. Hast thou not turned me, as it were milk: and turned me to cruddes like cheese? read more. Thou hast covered me with skin and flesh, and joined me together with bones and sinews. Thou hast granted me life, and done me good: and the diligent heed that thou tookest upon me hath preserved my spirit.
If thou wouldest but call me, I should obey thee: only despise not the work of thine own hands.
the praise of the ungodly hath been short, and that the joy of the hypocrites continued but the twinkling of an eye?
He stretcheth out the north over the empty place, and hangeth the earth upon nothing. He bindeth the water in his clouds, and the cloud is not broken under them. read more. He holdeth back his stool, that it can not be seen, and spreadeth his clouds before it. He hath compassed the waters with certain bounds, until the day and night come to an end. The very pillars of heaven tremble and quake at his reproof.
Why dost thou then strive against him? Because he giveth thee no accounts of all his doings?
"Where wast thou, when I laid the foundations of the earth? Tell plainly if thou hast understanding. Who hath measured it, knowest thou? Or, who hath spread the line upon it? read more. Where upon stand the pillars of it? Or, who laid the corner stone? Where wast thou, when the morning stars praised me together, and all the children of God rejoiced triumphantly? Who shut the sea with doors, when it brake forth as a child out of his mother's womb? When I made the clouds to be a covering for it, and swaddled it with the dark; When I gave it my commandment, making doors and bars for it; saying, 'Hitherto shalt thou come, but no further, and here shalt thou lay down thy proud and high waves.' "Hast thou given the morning his charge, as soon as thou wast born, and showed the day spring his place, that it might take hold of the corners of the earth, and that the ungodly might be shaken out? Their tokens and weapons hast thou turned like clay, and set them up again as the changing of a garment.
"Behold, I am too vile a person to answer thee, therefore will I lay my hand upon my mouth. Once or twice have I spoken, but I will say no more."
"I know that thou hast power over all things, and that there is no thought hid unto thee. For who can keep his own counsel so secret, but it shall be known? Therefore have I spoken unwisely, seeing these things are so high, and pass mine understanding. read more. O hearken thou unto me also, and let me speak: answer me unto the thing that I will ask thee. I have given diligent ear unto thee, and now I see thee with mine eyes. Wherefore I give mine own self the blame, and take repentance in the dust and ashes."
By the word of the LORD were the heavens made, and all the hosts of them by the breath of his mouth.
The LORD looked down from heaven, and beheld all the children of men; from the habitation of his dwelling, he considereth all them that dwell on the earth. read more. He fashioneth all the hearts of them, and understandeth all their works. There is no king that can be saved by the multitude of a host; neither is any mighty man delivered by much strength.
I myself have seen the ungodly in great power, and flourishing like a green bay-tree. But when I went by, lo, he was gone; I sought him, but his place could nowhere be found. read more. Keep innocency, and take heed unto the thing that is right; for that shall bring a man peace at the last.
Righteousness setteth up the people; but wickedness bringeth folk to destruction.
The lots are cast into the lap, but their fall standeth in the LORD.
There are many devices in a man's heart; nevertheless the counsel of the LORD shall stand.
There is no wisdom, there is no understanding, there is no counsel against the LORD.
That he sitteth upon the Circle of the world, and that all the inhabiters of the world are, in comparison of him, but as grasshoppers; That he spreadeth out the heavens as a covering, he stretcheth them out as a tent to dwell in;
Lift up your eyes on high, and consider who hath made those things, which come out by so great heaps; and he can call them all by their names. For there is nothing hid unto the greatness of his power, strength, and might.
But now O LORD, thou father of ours: we are the clay, and thou art our potter, and we all are the work of thy hands.
Fear ye not me, sayeth the LORD? Are ye not ashamed, to look me in the face? Which bind the sea with the sand, so that it cannot pass his bounds: for though it rage, yet can it do nothing; and though the waves thereof do swell, yet may they not go over.
O LORD, thou art more righteous than that I should dispute with thee: Nevertheless, let me talk with thee in things reasonable. How happeneth it, that the way of the ungodly is so prosperous? And that it goeth so well with them, which without any shame offend and live in wickedness?
Then the dukes, lords and nobles, and the king's counsel came together to see these men, upon whom the fire had no manner of power in their bodies: insomuch that the very hair of their head was not burnt, and their clothes unchanged: Yea, there was no smell of fire felt upon them.
Thou shalt be cast out of men's company: thy dwelling shall be with the beasts of the field, so that thou shalt eat grass like as an ox, till seven years be come and gone over thee: even until thou knowest, that the highest hath power upon the kingdoms of men, and that he may give them, unto whom it pleaseth him.'"
For lo, this I promise: though I sift the house of Israel among all nations, like as they use to sift in a sieve: yet shall not the smallest gravel stone fall upon the earth.
And they said, one to another, come and let us cast lots, to know for whose cause we are thus troubled. And they cast lots. And the lot fell upon Jonah.
And now are all the hairs of your heads numbered.
Jesus answered and said, "Verily I say unto you, there is no man that hath forsaketh house, or brethren, or sisters, or father, or mother, or wife, other children, or lands, for my sake and the gospel's, which shall not receive a hundred fold now in this life, houses, and brethren, 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 thy people Israel."
Yet there shall not one hair of your heads perish.
For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and also Pontius Pilate with the gentiles, and the people of Israel, gathered themselves together: for to do whatsoever thy hand and thy counsel determined before to be done.
Howbeit, they that were scattered abroad went everywhere preaching the word.
For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation.
When Paul was called forth; Tertullus began to accuse him saying, "Seeing that we live in great quietness by the means of thee and that many good things are done unto this nation through thy providence:
wherefore I pray you to take meat: for this no doubt is for your health, for there shall not a hair fall from the head of any of you."
And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just.
Neither do we so, only: but also we rejoice in tribulation: For we know that tribulation bringeth patience, patience bringeth experience, experience bringeth hope,
But O man what art thou, which disputest with God? Shall the work say to the workman, "Why hast thou made me on this fashion?" Hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and another unto dishonour? read more. Even so, God, willing to show his wrath, and to make his power known, suffered with long patience the vessels of wrath, ordained to damnation, that he might declare the riches of his glory on the vessels of mercy, which he had prepared unto glory:
But when the time was full come, God sent his son - born of a woman, and made bond unto the law -
All things are created by him, and in him, and he is before all things, and in him all things have their being.
All things are created by him, and in him, and he is before all things, and in him all things have their being.
For bodily exercise profiteth little: But godliness is good unto all things, as a thing which hath promises of the life that is now, and of the life to come.
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand 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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Ye thought evil unto me: but God turned it unto good to bring to pass, as it is this day, even to save much people alive.
But I will separate the same day the land of Goshen where my people are, so that there shall no flies be there: that thou mayest know that I am the LORD upon the earth.
Remember the days that are past: consider the years from time to time. Ask thy father and he will show thee; thine elders, and they will tell thee. When the most highest gave the nations an inheritance, and divided the sons of Adam, he put the borders of the nations fast by the multitude of the children of Israel.
It is the LORD that commandeth the waters: It is the glorious God that maketh the thunder. It is the LORD that ruleth the sea.
But God is my King of old; the help that is done upon earth, he doeth it himself.
The LORD is loving unto every man; and his mercy is over all his works.
Look unto Abraham your father and unto Sarah that bare you: how I called him only, and blessed him and multiplied him.
Thus the glory of the last house shall be greater than the first, sayeth the LORD of Hosts: and in this place will I give peace, sayeth the LORD of Hosts.'"
Remember the law of Moses my servant, which I committed unto him in Horeb for all Israel, with the statutes and ordinances.
Therefore I say unto you, be not careful for your life what ye shall eat, or what ye shall drink, nor yet for your body, what raiment ye shall put on. Is not the life more worth than meat? and the body more of value than raiment?
Are not two sparrows sold for a farthing? And none of them doth light on the ground, without your father.
And Jesus answered them, "My father worketh hitherto, and I work."
When Paul was called forth; Tertullus began to accuse him saying, "Seeing that we live in great quietness by the means of thee and that many good things are done unto this nation through thy providence:
For we know well that all things work for the best unto them that love God, which also are called of purpose.
and Jesus which is called Justus, which are of the circumcision. These only are my workfellows unto the kingdom of God, which were unto my consolation.
in the which time ye shall rejoice, though now for a season - if need require - ye are in heaviness, through manifold temptations,
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 care ye then for raiment? Consider the lilies of the field, how they grow. They labor not, neither spin: