Knowing God is (Part Four)

So far we have established, inter alia, that God, the social tri-unity, is relational both in His nature and His intent. This sense of relationship is further substantiated by Him being seen as Creator involved with what He has created, i.e. Creator and creation (Genesis 1&2).

It is no co-incidence then that secular society would rather speak of ‘mother nature’ and ‘nature’ thus corrupting (via counterfeit) the idea of Divine relationship with creation, and He being the source thereof, in favour of a pagan representation.

The opening lines of the ‘Apostles’ Creed’ states, “I believe in God, the Father Almighty, the Maker of heaven and earth, ...”  What does it mean to confess faith in the creator God?

Firstly, it is an acknowledgement that creation was a Divine act. Secondly, it is an awareness of our role and relationship as a consequence of that Divine act.

The act of creation was a ‘free’ act. In other words, God was not acting under compulsion or necessity. In fact, creation was not necessary. God alone is sovereign, so if there were an exterior compulsion the source of that would, in fact, be more powerful than God.

What of an interior compulsion?  Again, no such compulsion existed. If it had, God would be bound up in His creation. He would need the creation in order to be who He is. In other words He remains transcendent while being immanent.

God is continually involved in and with His creation. This is known theologically as ‘Providence’.

Divine providence

What does this mean?

The continuing action of God in preserving His creation.

·         His continual guidance of creation towards His intended purpose.

·         Included within providence is the concept of ‘government’.

·         Government implies that God is actively engaged in creation achieving His purposes and sin cannot thwart those purposes.

Providence then is seen in two aspects: Preservation and government. Seeing the difference between preservation and government is vital. However, they should not be seen as sharply separated acts of God, but part of His unitary work.

·         Preservation = Maintaining and sustaining creation (Nehemiah 9:6; Colossians 1:17; Hebrews 1:3; cf. Matthew 6:26). It is helpful to remember at this point that creation is not self-sustaining nor did God cease from His work within creation after the original act of creation (Genesis 1&2).

·         Government = Guiding and directing the course of events to fulfil His ultimate purpose (Psalm 103:19-22; Daniel 2:21).

God is sovereign; therefore His purposes cannot be defeated. If this is so, and it is, then God’s purpose for and in creation cannot be thwarted. Creation, and all it contains, then has a purpose. Creation then is His originating work. Providence is His continuing relationship to it.

The word ‘providence’ is derived from the Latin providere which literally means to foresee. This word carries with it the understanding not only seeing the future, so to speak, but acting prudently or making preparation for that future.

Providence means that as Christians we are able to live in the full assurance that God is present and active in our lives regardless of the circumstances. We are assured that we are in His care and things are not just happening by chance. Therefore, we can face danger knowing that God is aware and involved (Matthew 24:15-31; Luke 22:42; I Peter 1:6, 4:12; cf. Philippians 4:11).

Providence makes it certain that creation and us within it are heading somewhere, there is a plan and it is being worked out by God Himself who is maintaining the means of that plan (Romans 8:18-25; II Peter 3:10-13).

One can see God’s power over the natural creation (governmental activity) in such events as His interaction with Elijah (I Kings 18:41-46). Further examples can be found in Job 9:5-9, 37; Psalm 104:14; 147:8-15; Matthew 6:25-30; Mark 4:39.

This government also impacts upon the animal kingdom (Psalm 104:21-29; cf. I Kings 17:4).

Human history and the destiny of nations fall within the authority of God’s governance (Acts 17:26; Daniel 2:21, 4:24&25 cf. Isaiah 10:5-12).

So much for the nations, God’s governance directly impacts each individual human life (I Samuel 2:6&7; Luke 1:52; I Corinthians 4:6&7; Galatians 1:15&16). This remains applicable even within the Body of Christ (Romans 12:3-6; I Corinthians 12:4-11).

Providence and prayer.

It is vital not to assume that some form of fatalism is the consequence of Divine providence. So, what does prayer accomplish in the light of the above? To answer this one must consider the interaction of the following, seemingly contradictory, two facts:

·         Scripture teaches that God’s plan is fixed and definite.

·         Believers are commanded to pray and are taught the value of such in James 5:16.

Scripture shows that God does work in something approaching a partnership with His people (cf. Mark 6:6, 14:22-42). What arises here is that when God wills the ends, He also wills the means. Therefore, prayer does not change what God has purposed to do. It is the means by which He accomplishes that goal.

“Prayer is in large part a matter of creating in ourselves a right attitude with respect to God’s will.” [i] (cf. Matthew 6:9-13). Prayer is not about us getting our will done, but wanting to see that God has His will done.

To this end we are called to pray persistently (Luke 11:9&10) and to be aware that we will not always receive what we pray for (Luke 22:42; II Corinthians 12:9&10), having said, the following Scripture should be borne in mind: Psalm 84:11 (cf. Psalm 81:13,14&16).

---

[i] Erickson, Millard. Christian Theology. Grand Rapids. Baker. 2003. Pg. 431