Not By Chance, Chapter 13: Providence and Prayer

One of the age-old questions regarding the Christian faith surrounds the issue of prayer: If God has indeed determined what is to occur, then what need is there for intercessory prayer? In short, why should we ask God to do anything? (This is a paraphrase from p. 214 of the book Not By Chance).

The short answer, of course, is that God commands us to pray. Repeatedly, in fact. Even that most famous of prayers, the Lord’s Prayer of Matthew 6:9-13, begins in verse 9a with the verb “pray,” a present, imperative verb that is, essentially, a command. This final chapter of Not By Chance provides us with three primary reasons, in the context of God’s providence, why we should make requests of God.

I. Prayer Glorifies God for His Providence. The overarching purpose of all prayer is the glory of God. This is perhaps more obvious of prayers of thanksgiving, praise, repentance, or worship than it is of intercessory prayer. Prayer should draw attention to the fact that it is God who does things—not us, and not chance.

The example of Zacharias and Elizabeth is used for illustration. They had prayed for a child, and God answered their prayers in His timing, in such a way that the glory was clearly given to Him. God’s answer was a part of the providential plan of history and prophecy.

II. Prayer Adjusts Us to God’s Purposes. It is not always easy to adjust to God’s purposes; we frequently look at prayer as a tool by which to get God to adjust to ours! Several examples are cited:
· Isaiah 60-62: God has already promised deliverance and blessing upon Israel, and yet He tells His people to pray ceaselessly for it to come.
· II Peter 3: Our prayers can be “instruments for furthering the divine purpose” (p. 223).
· Matthew 6:9-13: We are commanded to pray for God’s Kingdom to come
· Revelation 22:20: John prays, “Even so, come, Lord Jesus.”
“Rather than being consumed with our personal material needs in prayer, we are to make God’s kingdom and righteousness the central focus of our prayers.” (p. 224)

Some effects of providence-focused praying:
· Prayer is a divinely determined means for effecting His purposes. God has chosen to allow us—indeed, to command us—to participate in this way; what an honor!
· Prayer is a divinely determined means for focusing our attention on God and His purposes. He doesn’t need us for anything; we are to be focused on Him.
· Prayer is a divinely determined instrument for changing us. What ultimately, is God’s goal for our earthly lives? It is not comfort, health, financial independence, smooth circumstances, or to get projects done—it is that each of us be changed, to be conformed into the image of Jesus Christ! Theologically, we call this sanctification.
“Yes, we are invited and encouraged to make all our requests known to God, to unfold our heart’s desires freely and frankly to him. But a biblically informed view of providence should guide what and how we pray. And a biblically informed understanding that there are specific objects—present promises and future events that are certain—that God intends to govern our prayers will guarantee that He is unmistakably glorified and that we, as prayer participants with Him, are changed in the process.” (p. 227)

We are also reminded of the example in Daniel 9. Here, Daniel is studying the prophecy of Jeremiah and realizes that the restoration of Israel is about to occur (vs. 1-2; there is an excellent discussion of the dates involved in the footnotes of the book). What does he do? In vs. 3-15, he confesses the sins of himself and his people. In vs. 16-19, he asks God to do what God has already said He would do. Jeremiah 29:10-14 also puts an emphasis on the prayers of God’s people. Daniel illustrated the three purposes of providence-focused praying given above.

III. Prayer Checks Our Presumption on Providence. It is our natural inclination to trust upon our own decision-making. David, in II Sam. 5:17-25, faced two nearly identical situations, and twice prayed to God seeking His will—and God told him two different responses, both of which were successful. What God wanted you to do in the past may or may not be what He wants you to do now.
“Seemingly providential circumstances alone are not trustworthy. We do not look at our surroundings for signs of direction without prayer to God for guidance, even in situations we think we can figure out because we have faced them before.” (p. 232)

How should our knowledge of providence affect our prayer life? Certainly, it should “invigorate the prayer life and motivate” us to pray, with confidence in God. We should not be preoccupied with material concerns, but with God’s concerns. (This, among other reasons, should drive us to study His Word!)

Prayer changes things, but more importantly, prayer changes people; let prayer change you.

For previous chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12

Not By Chance, Chapter 12: Providence and the Church

Again, I apologize for the delay in completing this series of posts. The book Not By Chance by Layton Talbert is an excellent study of the providence of God and I highly recommend it to you. Chapter 13, the last chapter, will be coming shortly.

Chapter 12 deals with Providence in the Church, and is a survey of how God’s providence was seen in the book of Acts, in the early church. Here are the main points:

· God may intervene directly in the affairs of His church and in the individual lives of His people (Acts 5:1-11). This passage also illustrates that He can do this in both “negative” and “positive” ways.
· God is free to alter circumstances in ways that are humanly impossible (Acts 5:17-24). He may not always let us out of prison—but He can!
· God may preserve or deliver His people through aid even from our enemies (Acts 5:33-40). The apostles were facing severe anger in vs. 33, and Gamaliel, if you notice carefully, isn’t actually looking after the apostles’ best interests. His pragmatism, however, is what God used to allow to go free that day.
· God may choose not to intervene even in behalf of His choicest servants (Acts 7:54-60). John the Baptist, James, and countless others were martyred throughout the history of the church. The five missionaries in Ecuador were cited among those who have given their lives (or otherwise suffered) for the cause of Christ. God’s will is always the best place to be—but it isn’t always the safest place.
· God is capable of working in people we would never expect, even through events that seem to us tragic, senseless, and counterproductive to the cause of Christ (Acts 7:58-8:3). If Saul had not been the persecutor that he was, would he have become the apostle he was?
· God uses persecution and affliction to accomplish His purposes for and through us (Acts 8:3-4). History and Scripture both teach that persecution often serves to spread the Gospel all the more!
· God may direct us to minister in unpromising places and unlikely situations, with apparently minimal potential, for His own purposes (Acts 8:26-40). How many missionaries and preachers do we know who serve in such places today? How clear is it, in retrospect, that God set everything in place for this encounter between Philip and the eunuch, including even the translation of the Scriptures he was using?
· God may intervene in the lives and affairs of people in spectacular, unexpected, extraordinary ways if He chooses (Acts 9:1-8). Most of us didn’t “meet God” like Saul did on the road to Damascus—but God can do that.
· God can intervene in humanly hopeless, dangerous, and even life-threatening situations (Acts 12:1-19). Peter had every reason to believe he would follow Stephen and James to martyrdom…but God delivered him. Interesting thought: What were the people at the house praying for that night: Deliverance, or boldness?
· God can use human disagreements as the catalyst for diversifying the ministry and more effectively accomplishing His purposes (Acts 15:36-41). The disagreement between Paul and Barnabas was significant; both were seeking to do God’s will. The Bible does not tell us who “was right.” Disagreements between believers do not mean they cannot be used by God in the future.
· God may close the door on seemingly logical or needful ministries, only to redirect later into the paths of His choosing (Acts 16:6-10). We may wonder why God allows ministries to close down when they are doing His work—but that is His decision. God may want His servants to minister in other places.
· God may allow us to suffer wrongfully in order to bring us into contact with certain sinners (Acts 16:16-34). Joseph provides a thorough O.T. example of this.
· God is in sovereign control of the elements; natural disasters are His tools to shape His purposes (Acts 27-28). Various O.T. passages (e.g., Job 38; Nah. 1:3) speak to the fact that God can and does use the “elements” to accomplish His will. History provides numerous other illustrations.
· God preserves the life of His servants until their work is done. All the things that happened to Paul…and yet, at the end of the book, he is still alive and serving God!
Lessons for life: We must humbly yet confidently put our faith in the power of the King of Kings. We must realize that it won’t all be a “bed of roses.” What God allows us to experience is for our good and for His glory!

For previous chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11

Not By Chance, Chapter 11: Providence in the Passion of Christ

The death and resurrection of Christ are the pinnacle of the Bible story. We have learned in earlier chapters of Not By Chance that God's providence still reigns, despite man's deepest and most evil designs, and hedges man's depravity. The events surrounding the crucifixion of Christ demonstrate that God can transform man's worst depravity and vilest plans into the service of His plans! Consider the implications of this!

Throughout the life of Christ, there were those who wanted to kill Him. Herod tried to slaughter Him as a baby (Matt. 2:13-18). There was an attempt on his life in Nazareth (Luke 4:28-30). There are a number of references to serious plotting against His life throughout the Gospels, and particularly during the Passion Week. In none of these, however, was Christ's life threatened; if anything, the "fear of the people" hindered those who sought to kill Him.

Christ was delivered into the hand of the Jews in God's time. They didn't want it to happen on the feast day, but God did. Pilate, whose power was from God (John 19:10-11), received Christ, delivered into his hand at the time God wanted him there.

As most people familiar with the Bible know, the death of Christ also fulfilled a myriad of prophecies. In our Sunday School class, we focused on these, particularly from the book of Zechariah:

• Zechariah 9:9—The King will come, riding upon an ass (Matt. 21:1-9)
• Zechariah 11:12-13—He will be sold for thirty pieces of silver, later "cast" in the house of the Lord; the money would be used to buy the potter's field (Matt. 27:3-10)
• Zechariah 12:10—His body would be pierced (John 19:31-37)
• Zechariah 13:7—His followers would scatter from Him (Matt. 26:31)
• Isaiah 53:9—He would be buried with the rich (Matt. 27:57-60; consider how unlikely this was!)

One of the marvelous things about Christ's passion is that Satan was used as the tool of Christ. Satan tried to use Peter to hinder Christ's mission (Matt. 16:21-23), but Christ rebuked Peter. Satan entered into Judas (twice: Luke 22:3-6; John 13:2, 27). Satan sought—and obtained permission—to sift Peter and the other disciples (Luke 22:31-32). He was even given "power" over Christ (Luke 22:52-53). Satan was deluded into thinking that he could "get away with" this...but not so!

The latter part of Chapter 11 describe some of the elegant extra touches that God included in the events surrounding Christ's crucifixion. They give evidence to the fact that there was no way that man could have done what was done. They are, in essence, the "fingerprints" of God, showing "His hand" in the work.

Here are a number of ways Dr. Talbert described God's providence during (and leading up to) Christ's passion:

• Providential Symbolism: The timing of the crucifixion was Passover Week. What, after all, did Passover foreshadow for 15 centuries?
• Providential Training: The disciples were given specific—and quite honestly, rather odd-sounding—instructions regarding the provision of the colt and the upper room. Christ gave them "odd-sounding" instructions to follow, and they obeyed and witnessed God's provision and blessing. Later, they would receive other "odd-sounding" instructions, and the world would be changed.
• Providential Prophecy: The counsel of Caiaphas in John 11:47-53 is most interesting. His motives for Christ's death are almost strictly political: He wants no problems with Rome. Yet, the words that he spoke are theologically accurate—despite the fact he never intended them that way.
• Providential Cue: The cock crows...at the very moment Christ said it would (Matt. 26:34, 74-75).
• Providential "Coincidence": Herod's visit to Jerusalem (Luke 23:7) was timely. Pilate would have been very tempted to stall a decision about Christ pending an appeal to Herod, but God didn't want Pilate to stall. Herod was in town already.
• Providential Warning: The dream of Pilate's wife (Matt. 27:19), while seemingly irrelevant to the main plot, adds yet another layer of evidence that God was at work.
• Providential Parable: The exchange of Barabbas (Matt. 27:15-26), a rebel and murderer, for the sinless Savior was a literal "death as a sinless substitute"—and what a picture for us! Also of interest: The literal meaning of the name Barabbas is "son of the father."
• Providential Irony: Thorns were a result of the curse which Christ put upon earth for sin; then, He wears a crown of thorns upon His own head as he suffers for that very sin. Indeed: Christ became a curse for us (Gal. 3:13).
• Providential Means: Christ was crucified upon a cross; this was the only way He could have fulfilled a myriad of Old Testament prophecies. He also prophesied about His own crucifixion (Matt. 20:17-19; John 3:14, 8:28, 12:32-34). The Jewish leadership wanted it for a variety of reasons, but especially for the shame.
• Providential Proclamation: The superscription Pilate ordered to be placed on the cross ["This is Jesus of Nazareth, the King of the Jews"] annoyed the Jews—and not just because it was truth.
• Providential Picture: There was midnight at noonday. This could not have been a solar eclipse. The Jewish calendar is lunar, so Passover happens around the time of a full moon; solar eclipses happen when the moon is new. Christ is the Light of the World; His death brought darkness upon that world.
• Providential Witnesses: The Roman guard was placed at the tomb (Matt. 27:62-66) in order that there would be no "faked" resurrection. It was also interesting that these unbelievers remembered something Christ said, in part because....
• Providential Dullness: Why did the disciples not comprehend what Christ said? Why did they not remember His repeated and clear assertions that He would rise from the dead on the third day after His death? Talbert goes into this at some length, but a main point of the discourse is that the disciples, by their "dullness," could not and did not cast any doubt on the authenticity of the resurrection.

God, the Sovereign, was in control of everything surrounding Christ's death (John 19:11; Acts 2:23). As we read on p. 188, "If God can so sovereignly control such combined, focused chaos and hatred, is it possible that He could for a moment lose control over the affairs of your life?"

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10

Not By Chance, Chapter 10: Providence in the Incarnation of Christ

"But when the fulness of the time was come,
God sent forth His son...."

Galatians 4:4, quoted above, reminds us that God the Father sent His Son, Jesus Christ, at the very time that had been prepared for His arrival. This preparation for His incarnation can be traced back for centuries before His birth, and right up unto the year in which He was born of Mary.

The word incarnation means, in this context, that God "took flesh upon himself" and became a man. Although still fully God, He became fully man in order to fulfill the prophecies and purposes related to His atonement for mankind's sins.

This chapter deals specifically with lessons from history and Scripture that point to God's providence in preparing the way for Christ's coming to earth as a man.

Lessons From History: Setting the stage for Christ's coming

• Political Developments: A succession of empires (Assyria, Babylonia, Persia, Greece, Rome) had come, grown, and gone in the eight centuries prior to Christ's birth. By the time of the Roman Empire of Christ's day, most of the western world was under one government. The Pax Romana provided ideal circumstances for the spread of the Gospel. Even the famous "decree from Caesar Augustus" (Luke 2:1) was a part of God's providential plan.
• Developments in Commerce: Rome had advanced systems of communication and transportation (for its day), and God used Roman infrastructure to spread the Gospel.
• Language: After Alexander the Great brought the Greek language throughout the New Testament world in the 4th century B.C., God directed the translation of the Old Testament from Hebrew to Greek (today known as the Septuagint, or LXX). This enabled New Testament believers to have a widely accessible Bible, since Greek was far more common than Hebrew in the Roman world of the apostles.
• Philosophy: The Greek-influenced world was accustomed to the debates of ideas (even in the year 2010 A.D., there are many places in the world where ideas inconsistent with the societal norm are scorned), making many more people receptive to at least hearing and thinking about the Gospel message. Both Greeks and Jews had ideas about logos (the Word, which is the literal meaning of logos, is a frequent biblical reference to Christ) that pointed in the general direction of Christ. See the book Not By Chance for a lengthy elaboration on this point.

Lessons From Scripture: The implications of Providence in the matters surrounding Christ's birth are unmistakable.

• The timing of Zachariah's lot (Luke 1:9) was perhaps his only chance—in his lifetime—to offer the incense, and God had an announcement for him!
• The conception and birth of John (Luke 1:5-7, 24-25, 57-66) was a miraculous fulfillment of prophecy. Like Sarah, Elizabeth was well past the age of childbearing.
• The respective lineages of Mary and Joseph were planned (Luke 3, Matthew 1), and they brought up in the same town.
• The conception of Jesus (Matthew 1:18-25; Luke 1:26-38) was timed in such a way, especially in relation to the betrothal, that Joseph was clearly not the child's father.
• The ordering of the census (Luke 2:1-6) is clearly a circumstance Mary and Joseph could not have manipulated! No one could accuse Joseph of fabricating anything to make sure that Jesus was born in Bethlehem, as prophesied.
• The birth of Jesus (Luke 2:6-7)—the where, when, how, etc.—was all arranged to happen in a place for cattle.
• Visits by the shepherds (Luke 2:8-20) and Simeon and Anna (Luke 2:25-38) were all planned by God to happen at precise times.
• The Magi (Matthew 2:1-12) had knowledge of a prophecy of the birth of a king, and saw something in the night sky which was not seen or understood by everyone else, that accurately pointed them toward that king. They were first pointed to Jerusalem, then Bethlehem, in order that Herod learn of the event; then they were directed away from Jerusalem for their return trip.
• The massacre of the infants (Matthew 2:13-23) was a horrible tragedy, and in truth, a rather inefficient way for Herod to try to eliminate the baby Jesus. Nevertheless, prophecies were fulfilled by this action (Hosea 11:1; Jeremiah 31:15).

There are some lessons for us to take away from this chapter. God can, and does, direct and control all affairs of government, commerce, etc. God can, and will, lay the groundwork for the Second Coming of Christ. In short, God can, and will, do everything He has said He will do!

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9

Not By Chance, Chapter 9: Problems of Providence

This chapter of Layton Talbert's excellent book Not By Chance deals with lessons we learn from the book of Job. Job, a righteous man who feared God, was allowed to suffer a brutal series of trials; naturally, he was confused about why God could permit this to happen. He debates these subjects with four of his "friends" before God intervenes in the conversation and clarifies matters.

There are five major lessons shared from the book of Job, in Chapter 9 of Not By Chance.

1. Who is in charge? God is in charge. God is ultimately responsible. Who allowed Job to suffer (2:3, 42:11)? Who both allows evil, and restrains it, when He sees fit? Although Satan may "persuade" God to allow destruction to come to His children undeservedly, we must remember that God is in charge, and is ultimately responsible for what happens to me. He may sometimes allow me to suffer due to the sinful choices of others. Consider Christ—the perfect illustration of this!
2. God is not responsible for anyone's wrong actions or choices.
3. God is the ultimate cause of every moral right and of no moral wrong. Nevertheless, He can manipulate and orchestrate both to accomplish His purposes. A quote from p. 147: "It is as if God opens the lid on this bottomless pit of potential depravity just so far, filtering what escapes, so that only what will further our ultimate good and serve His purposes is providentially allowed to come out. The rest is just as providentially restrained."
4. Why does God allow "bad things" to happen to us? In general, we are not given the specific reasons for what happens in our lives. We do know, however, that God is showing the angels, as well as fallen beings, His perfections, for their benefit and His glory. Our trials may well be an instruction for someone else.
5. We are not the center of the universe. God is! It is easy to be small-minded and self-focused, thinking God acts strictly for our benefit...but all creation exists to glorify God. Let us not focus on the thought that we are greatly loved in the eyes of God—although we certainly are—but let us focus on how great God is and how we can glorify Him.

A quote from pp. 150-151:

"Every difficulty we or someone we love faces, every trial we endure, every loss we bear, every experience of the severest pain and suffering....is a fresh opportunity to stand in the company of Job and to affirm that our faith in and our worship of and our devotion to God is rooted in soil far deeper than personal advantage or material blessing or physical well-being."

This discussion generates three significant questions:

1. (p. 151) Is it correct to view God as doing "bad" things to us (i.e., not moral evil, but undesirable experiences)? And do such experiences indicate a lapse in God's love or favor?

Let's turn the question around: Are we viewing the circumstances in the same way God sees them? In the case of Job, God entrusted the experience to Job. God did a similar thing with Joseph, and with other men and women throughout Scripture and history. Their stories should encourage us and remind us of this truth: God's love or favor has not lapsed when negative experiences meet us.

2. (p. 153) Was it "right" or "bad" that God took away everything that job had "without cause"?

Remember that God is incapable of evil or unjust actions. Although Satan had evil purposes concerning Job, God's purposes in allowing them were "positive and good." We must never forget all the blessings that God has already bestowed on every one of us! They were never deserved; if anything, humility should be the result, along with our gratitude.

Consider the inverse: Just as times of "bad things" do not necessarily indicate God is punishing you for sin, times of "blessings" do not necessarily indicate God is pleased with everything in your life. Never be presumptuous about God's blessings (Ps. 103:2).

3. (p. 155) What is the biblical measure/standard of suffering that helps us put all our difficulties, no matter how severe, into perspective?

The sufferings of Christ (1 Peter 2:21, 4:1-2, 5:10-11)

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8

Not By Chance, Chapter 8: Silent Providence

This chapter of the book Not By Chance focuses on the book of Esther. Even though God is not explicitly mentioned in the book of Esther, it is obvious that He is working throughout the entire narrative.

The chapter begins with a lengthy introduction and overview of the book of Esther. The most obvious unusual feature is that there is no direct reference to God, by noun or pronoun; this occurs in no other book of the Bible. Esther and her uncle, Mordecai, are living in Shushan, the seat of Persian government. They are the "human heroes" of the story, used of God to save all the Jews. As today, God's presence is not overt, but assumed; He does not communicate directly with men; and his modus operandi is the "silent providence" mentioned in the title.

The functions of the book are several. As a work of literature, it is a "divine drama, a suspenseful demonstration of providence" (p. 124). Its theme is the governing providence of God. It serves a historical purpose by recounting the events that led to the establishment of the Feast of Purim, still observed by Jews today. Theologically, it highlights God's providence in ruling and overruling in the affairs of men and to demonstrate His protective care for His people. Practically, it illustrates truths related to God's providence and our lives.

The chronology of the book is important both within the story and in the larger historical context. Ahasuerus (known generally as Xerxes I) becomes the king of Persia in 485 B.C. at the age of 34. Three years later, at the feast described in Esther 1, he deposes his wife Vashti. Before the events of Esther 2, he leads the famous invasion of Greece (480 B.C.) which was ultimately successful. In 478 B.C., Esther becomes queen; Haman's plot and subsequent events occur five years later (3:7). It is important to note that the key events of the book are all unanticipated and crucial to the final outcome.

Several emphases are found in the book of Esther.

• The "nonmention" of God. There are implicit references to God in 4:13-16, 6:13, 8:17, and 9:2-3.
• Wrath is an important feature of the story: Of the king against Vashti (1:12, 2:1), of Bigthan and Teresh against the king (2:21), of Haman against Mordecai (3:5, 5:9), and of the king against Haman (7:7, 10). God used the hatred and hostility of man, as well as restraining it, to effect His will.
• Destruction: First, Haman intends to destroy the Jews; then, the Jews destroy their enemies. There are eight references to each of these in Esther.
• Chance—but from the perspective of man. A number of events appear to be "chance" but are truly providential. Interestingly, the word "Purim" is from the Persian word for dice.
• Reversal: Both a literary feature of the book, as well as the very real evidence of God's hand at work.

Lessons from the book of Esther (from pp. 135-140 of the book):

• God controls and directs the free acts of evil men—including the wrath of His enemies and the enemies of His people—for His own praise and purposes (Ps. 76:10)
• Recognize that God is in control when you do not get what you think you deserve, or even what you may rightly deserve (Es. 2:23)
• Resting in the providence of God, determine to do right because it is right, regardless of the consequences (Es. 3:2)
• Realize that God is in control of who and where you are (Es. 4:13-14)
• Be sensitive to God's leading, and give God time to work providentially (Es. 5:1-8)
• Be assured, despite all apparent odds and even apart from all human intervention, that the king's heart is like a channel of water in the hand of the Lord; He turns it wherever He wishes (Es. 6-8; Prov. 21:1)
• Be patient; payday always comes eventually and providentially (Es. 6-7; Gal. 6:7)
• Be content; vengeance belongs to God and His providence, not to us (Es. 8:10-12; 9:10, 15, 16; Rom. 12:18-21; Deut. 32:35)
• Be trusting; God's providential protective care for His people runs deep (Zech. 2:8)
• Be persuaded that, with God, there is no such thing as chance (Es. 3:7, 9:23-28)

Do you realize that the "common, everyday experiences" of daily life are filled with God's presence and activity? Or are you oblivious that God is at work around you?

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7

Not By Chance, Chapter 7: The Means of Providence

[As before, I apologize for the interruption in posting this series of lessons from the excellent book, Not By Chance, by Layton Talbert. See the end of the post for links to earlier chapters.]

The key thought of this chapter is that God has an infinite variety of "means" that He can use to effect His providential will. This chapter is mainly limited to explicit references from the books of 1 and 2 Kings. Here are several examples:

God providentially uses people, including a wicked king (1 Kings 16:11-13) and a poor, starving widow (1 Kings 17:9-16).

God providentially uses animals, including ravens (1 Kings 17:4-6), a lion and donkey (1 Kings 13:1-32), and dogs (1 Kings 22:38; 2 Kings 9:30-37).

God providentially uses inanimate objects, including a wall (1 Kings 20:28-30) and dry ditches (2 Kings 3:9-20).

God providentially uses "coincidence"—events which converge at some point and time. In other words, God arranges and coordinates events. The events of Esther 6, Judges 7, 1 Kings 22:34, and 2 Kings 8:1-6 all give illustrations of this.

God providentially uses human imagination, both visual (2 Kings 3:21-25) and auditory (2 Kings 7:6-7).

The story of Jonah gives several very specific examples of this. We read there that God prepared a "great wind" (1:4) that caused a "mighty tempest," a "great fish" (1:17), a gourd (4:6), a worm (4:7), and a "vehement east wind" (4:8). A review of the story of Joseph (Genesis 37-50) also gives several more illustrations.

It is worth remembering that when "things look bad" to us, we must remember that God may very well be working out something good in or through our lives! Do not "misread" God or misinterpret His motives (indeed, do we even know those motives in the present?). Do not doubt that God can intervene in our circumstances, for as we read in Genesis 18:14, "Is any thing too hard for the Lord?" Clearly, it is not!

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6

Not By Chance, Chapter 6: The Mystery of Providence

[I apologize for the interruption in posting this series of lessons from the excellent book, Not By Chance, by Layton Talbert. See the end of the post for links to earlier chapters.]

The key question addressed in this chapter is, How does God providentially govern human deeds and decisions without violating human will? Two significant doctrinal points appear to be at odds:

• God rules and reigns over everything, according to His good pleasure (Eph. 1:11)
• Man—saved or unsaved—is fully responsible and accountable for his choices and actions

The focus in this chapter is on the Exodus, and specifically on Pharaoh, he of the "hard heart." There are eighteen explicit references in Exodus 4-14 to the hardening of Pharaoh's heart. How was Pharaoh's heart hardened? Here is a brief outline:

• God warns (4:21, 7:3) that He will harden Pharaoh's heart.
• Pharaoh hardens his own heart (7:13, 14, 22; 8:15, 19, 32; 9:7).
• God hardens Pharaoh's heart (9:12)
• Pharaoh hardens his heart further (9:34, 35)
• God further hardens Pharaoh's heart (10:1, 20, 27; 11:10; 14:4, 8)

Note that it is Pharaoh who, in rebellion to God, first hardens his heart.

Ultimately, we must remember that wicked people will want to do wickedly. God, at His perfect discretion, can thwart, or can allow, their wickedness as it pertains to His will being done.

A variety of other examples were provided. Jacob valued the birthright of his father, while Esau did not; God used this. God used Samson's improper lustful decisions in order to see His will done. In II Samuel 17:14, God thwarted the "good counsel" of Ahithophel because it suited His purpose.

On the positive side, we see in Ezra 6:22 & 7:27 that God used Darius and Artaxerxes, heathen men, to accomplish what He wanted done.

Most of the examples cited were kings, and all were leaders. Do we really believe today that God can and will direct the hearts of leaders—whether in politics, in the workplace, or in the home?

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5

Not By Chance, Chapter 5: Governing Providence: A Case Study

This fifth chapter of the excellent book Not By Chance moves on to the topic of governing providence. Here is the definition again:

God guides and governs all events, including the free acts of men and their external circumstances, and directs all things to their appointed ends for His glory.

It is important to note that God does not initiate or cause all events. He does not force or even tempt men to sin; He does not lie; He cannot deny Himself.

The story of Joseph in Genesis 37-50 is used as the basis for a lengthy list of lessons we can learn about God's governing providence. Here are several from Chapter 37 alone:

God, in His providence, blesses, exalts, and uses whom He will (p. 65). “God is always right and God is always good”…regardless of our perception.

God, in His providence, allows and uses the anger and hatred of people to accomplish His purposes (p. 66)

God’s providence incorporates the faithfulness and obedience of His children (p. 69). We must still be obedient; we can’t be “lackadaisical or fatalistic.”

God’s providence often encompasses human aid (p. 70). Isn’t it nice to know that God can, and often does, use what we see as “chance encounters”?

God, in His providence, restrains evil plans and intentions that do not serve His purposes (p. 71)

God, in His providence, may allow the failure of good intentions (p. 71)

God’s providence encompasses apparent coincidences (p. 71)

God, in His providence, may allow us to be betrayed and cruelly sinned against (p. 72)

Here are several from subsequent chapters:

God, in His providence, may allow us to be falsely accused and unjustly maligned (p. 74). Note Joseph’s response when thrown in prison (Gen. 39:21-23)

God, in His providence, gives us favor with those of His choosing (p. 75)

God, in His providence, gifts us to minister to others (p. 75)

God, in His providence, allows our suffering to be prolonged, our gifts and abilities to go unnoticed, our deeds to be forgotten, sometimes for a long time (p. 76)

God, in His providence, causes us to be remembered and recognized in His timing, and lifts us to minister to others (p. 76)

God, in His providence, employs natural phenomena to effect His purposes in people’s hearts (p. 79)

God, in His providence, may allow His own people to suffer need (p. 81)

God, in His providence, causes us to face the consequences of our sins and actions (p. 81)

God, in His providence, can effect a total transformation of character, though it be years later (p. 81)

The conclusion of the story of Joseph (although we call it a story, keep in mind that it really, factually happened) is summarized in Genesis 45:5-8 and 50:20. It was indeed the plan of God for Joseph to be enslaved, lied about, mistreated, imprisoned, and forgotten—so that he could be in the place that God wanted him to be years later, able to provide for his family (and several countries) and keep them from starvation.

How do we respond when we are faced with betrayal, deception, accusations, etc.?

How do we respond when we are unfairly treated, unjustly maligned, wrongly accused, or forgotten?

Do we respond as Christ did when He was accused, tried, and crucified?

Do we look up trials and afflictions as light and momentary?

Do we measure present problems by eternal standards?


For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3
Chapter 4

Not By Chance, Chapter 4: The Preserving Providence of God Over Creation

Once again, here is Talbert's definition of Preserving Providence:

God continuously preserves and maintains the existence of every part of His creation, from the smallest to the greatest, according to His sovereign pleasure.

Over what areas of creation does the Bible teach that God's preserving providence is in control? As it turns out, pretty much everything:

1. He sustains the existence of every angelic being (Nehemiah 9:6; Psalm 104:4; Colossians 1:16-17).

2. God's preserving providence keeps the cosmos, planets, and starts in their appointed courses (Nehemiah 9:6; Psalm 104:2; Isaiah 40:22, 26; 48:13).

3. The conservation of all natural processes within the physical world is the direct effect of the preserving providence of God (Psalm 65:9-13; 104:5-13; 147:8, 15-18; Jeremiah 5:24; Matthew 5:45; Acts 14:17). An excellent illustration of this property is the large number of times in Scripture that we are told God directly influenced or changed the weather.

As an aside, the First Law of Thermodynamics tells us that energy is neither created or destroyed. God created the energy in the first place, and still sustains it.

4. The maintenance of all plant and animal life is the direct effect of the preserving providence of God (Psalm 36:6; 104:14-30; 147:9; Nehemiah 9:6; Matthew 6:26; 10:29; Luke 12:6). Who gave the animals their innate behavior skills and intelligence?

5. The preservation of the life and health of every person is also the direct effect of the preserving providence of God (Psalm 36:6; 66:9; Matthew 10:30; Luke 12:7).

Talbert also reminds us of several great hymns whose lyrics speak of God's providence. One example, by Isaac Watts, is this stanza from I Sing the Mighty Power of God:

There's not a plant or flower below
But makes thy glories known,
And clouds arise and tempests blow
By order from thy throne;
While all that borrows life from thee
Is ever in Thy care,
And everywhere that man can be
Thou, God, art present there.

Three key Bible passages on God's providence over creation were also shared.

1. Psalm 104. This psalm, cited several times already, speaks poetically about the very real continuing activities God has in His creation. It is definitely worthwhile for us to read in this study. Do we truly believe this? Have we "outgrown" it? Remember that if we do not have simple faith in God, where will we put our faith and obedience?

2. Colossians 1:16-17. The key phrase here is the final one:

¹⁶For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

¹⁷And he is before all things, and by him all things consist.

The definition of the Greek word translated "consist" here means "to stand together, hold together, cohere." It is not an exaggeration to state that Jesus Christ [the subject of this passage] literally holds together the entire universe!

3. Hebrews 1:3.

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:

The key words are all common Greek words meaning...
Uphold: To carry, bear (this is a present, active verb)
All things: All. As in, everything
By the word: The word is used even more clearly in Hebrews 11:3, where it is stated that "the worlds were framed by the word of God." We must remember that not only did God create everything by speaking it into existence, He upholds and sustains it in that way, too.
Of His power: The word in Greek is dunamis, from which we get such English words as dynamite and dynamo. It is also translated "power" in Matt. 6:13 and Acts 1:8.

And as with every other lesson, we are asked to look at ourselves. The key question here is "What are some biblical responses to God's preserving providence?" Some answers:

1. Now is the day of salvation! (II Cor. 6:2)

2. Remember that you do not know what a day will bring forth (Prov. 27:1)

3. Remember that your life is nothing more than a vapor (James 4:14)

4. What you do, do it with your might (Eccl. 9:10)

5. Bless the Lord! (Ps. 66:8-9)

6. Sing and glorify the Lord (Ps. 104:33)

Want to order the book? Click here.

For Previous Chapters:
Chapter 1
Chapter 2
Chapter 3

Not By Chance, Chapter 3: The Preserving Providence of God over Man

Once again, I was privileged to teach a Sunday School lesson this past week using the book Not By Chance, written by Layton Talbert. This chapter and the next teach about the "preserving providence" of God.

Talbert's definition of "preserving providence" is

God continuously preserves and maintains the existence of every part of His creation, from the smallest to the greatest, according to His sovereign pleasure.

The "Question of the hour" then becomes, To what extent does the biblical doctrine of God’s preserving providence actually govern our thinking, affect our behavior, and inform our decisions? Are we practical deists, thinking that God has simply set everything in motion and stepped back to let it run on its own? Are we practical atheists, attributing to nature or coincidence the actions of God in our lives? Do we attribute both the "bad" and the "good" things to God?

Every day we live and every breath we breathe is a direct result of the providence of God. Here are some Scriptures to support that view:

Acts 17:28: "For in Him we live, and move, and have our being." Paul here is speaking to pagan Greeks in Athens, teaching them some basic doctrines about the True God whom they know nothing about. He is letting them know that their very lives, the faculties of motion which they possess, and indeed their very being is a direct result of the actions of an all-powerful God. Significantly, the quotation is actually from an ancient Greek poet—but Paul refers to the God of Scripture, not to Zeus.

Luke 12:4-7: "Are not five sparrows sold for two farthings...?" The providence of God clearly extends to sparrows (more on this in next week's lesson), and truly every one of us, humans created in God's image, are worth more than "many" sparrows.

Several other verses speak to this same theme. Job 12:10, Job 33:4, Daniel 5:23, Acts 17:24-25, and 1 Timothy 6:13 all state, in one way or another, that our very lives and existence are due to God. Colossians 1:17, in the midst of a rich doctrinal passage about the deity, power, and greatness of Jesus Christ, points out that "He is before all things, and by him all things consist."

Poignant moment of the chapter: Talbert reminds us that even as Jesus Christ was being nailed to the cross, He was sustaining the lives of the soldiers committing the gruesome deed.

Here are four practical questions offered at the end of this chapter:

1. We live and die in the providence of God. Are you ready for either?

2. How do we view the moment of death for ourselves, for our loved ones, or for anyone?

3. How do you use the breath and life and body God has given to you and sustains for you each moment?

4. Jesus taught that we manifest our relationship to the Father by being as generous with our love, blessing, good deeds, and prayers toward our enemies as He is (Matthew 5:43-48). How do you measure up to that standard?

For Previous Chapters:
Chapter 1
Chapter 2

Not By Chance, Chapter 2: What is Providence?

Last Sunday I was privileged to teach a Sunday School lesson about Chapter 2 of the book Not By Chance, a book on the providence of God, by Layton Talbert.

Chapter 2 of the book is entitled, "What is Providence?" Much of the discussion centers on definitions and descriptions of providence, unearthing layers of meaning that deepen our understanding of this important biblical doctrine. Here were some of the key points:

The etymology of the word providence is "to see before," which implies God's ability to see beforehand and to plan accordingly. The Greek word pronoia has meanings along the lines of provision, foresight, care, attention; to understand beforehand, to perceive before.

Talbert divides the concept of providence into two parts:

1. Preserving providence: God continuously preserves and maintains the existence of every part of His creation, from the smallest to the greatest, according to His sovereign pleasure. (Chapters 3-4)

2. Governing providence: God graciously guides and governs all events, including the free acts of men and their external circumstances, and directs all things to their appointed ends for His glory. (Chapter 5)

In the KJV Bible, the word "providence" is used only once, in Acts 24:2—a reference that was essentially flattery addressed to an ungodly ruler. But the Greek word is used one other time, in Romans 13:14:

"But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof."

There's good teaching there about sin, if you're paying attention to it. The verb form of this noun, pronoeō, is used three times in the New Testament: Romans 12:17, 2 Corinthians 8:21, and 1 Timothy 5:8. These include both positive and negative illustrations of the concept.

An excellent Old Testament illustration of providence is found in Genesis 22, where Abraham is commanded to offer his son Isaac as a sacrifice. Isaac, unaware until the last minutes of the plan, is observant enough to notice that his father has not brought an animal to sacrifice upon the altar they will build. Abraham reminds him, "My son, God will provide himself a lamb for a burnt offering" (vs. 8). And so God did. Abraham names the place Jehovah-jireh, which can be interpreted as "the Lord will provide" or "the Lord will see to it." There are many other biblical illustrations of God's providence/provision, ranging from the mundane to the very public, from the normal to the miraculous.

Miracles are discussed as being a special means of providence which God often used in the Scriptures. Coincidence is discussed as totally incompatible with providence; if God is in control of everything (see Chapter 1), then nothing cannot happen apart from His plans. Providence contradicts a number of other philosophical concepts, as well.

As with each chapter, there are some practical questions offered. Here are five:

1. Do we refer to luck and chance in casual conversation? Why?

2. Are such references, as well as others (“good luck,” Murphy’s Law, etc.), consistent with the Bible’s teaching on God’s providence over all people and circumstances?

3. Do such references condition the way you and those around you view and interpret life experiences?

4. If the Bible really teaches God’s providence over every aspect of our lives, what effect should that have on our attitude toward whatever we may experience?

5. What assessments of and responses to past events, present circumstances, or even potential future events are biblically appropriate and consistent with the Bible’s teaching on providence?

For Previous Chapters:
Chapter 1

Not By Chance, Chapter 1: Who is in Charge?

I recently began teaching a Sunday School series based on the book Not By Chance, by Layton Talbert (order it here). The topic of the book is the providence of God. Each week I intend to put a summary of the week's lesson here on the blog.

What does the Bible say about the universal question, Who is in Charge? The Bible makes it very clear that God is in charge, and has complete reign and rule over the universe that He created. The question of "Who is in Charge" is directly rooted in the doctrine of God's sovereignty—his undisputed rule and authority over every aspect of His creation. As the book points out,

"God reigns" is a logical sequence from "God is."

Here are some of the clear Bible teachings related to God's sovereignty:

1. God Can Do Anything. Genesis 18:14 reminds us, "Is any thing too hard for the Lord?"
Other verses: Dan. 4:17, 25, 32, 35; Jeremiah 32:17, 27

2. God Makes Everyone. Exodus 4:11 speaks eloquently about this.

3. God Can Do Everything He Says. In Numbers 11, God promised to provide enough quail for the people of Israel for a month. Moses was initially skeptical, so God replies in vs. 23: "Is the Lord's hand waxed short? Thou shalt see now whether my word shall come to pass unto thee or not." Of course, it came to pass.

4. God Rules All Existence. Deuteronomy 32:29 tells us, "I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand."

5. God Rules All Circumstances. 1 Samuel 2:6-7 speaks to this point after the great blessing of a son was given to Hannah; Job 2:10 speaks to it after Job endures the lost of nearly everything he has. Job 42:2 and Psalm 68:20 also speak to this point. It is worth noting that the term "evil," as used in the Hebrew O.T. and in certain other verses cited in this post, often has the meaning of "catastrophe" or "calamity," and not necessarily the concept of that which is opposite righteousness.

6. God Does All He Pleases. Psalm 115:3 says it plainly: "But our God is in the heavens: he hath done whatsoever he hath pleased." See also Psalm 103:19 and Psalm 135:6.

7. God's Rule Is Unrivaled. The key passages for this point are Isaiah 45:5-7, Isaiah 46:9-11, and Daniel 4:35.

8. God's Rule Is Unquestionable. Amos 3:6 reminds us that God brings calamity at His own discretion.

9. God Cannot and Will Not Be Thwarted. Job 9:12 tells us, "Behold, he taketh away, who can hinder him? Who will say unto him, What doest thou?" Other verses on this topic: Job 11:10, 12:14; Proverbs 21:30; Isaiah 14:27, 43:13; Daniel 4:35; Revelation 3:7.

For those who are inclined to think this is a doctrine limited to the Old Testament, be sure to consider Luke 1:37 and Ephesians 1:11b; almost the entire book of Revelation speaks to this truth in the future tense.

How should we respond to the fact that God is truly in charge of everything?

Some doctrinal points to remember:

A. Recognize that God is sovereign (Job 2:10, 42:2-6)

B. Place faith in His sovereignty and providence

C. Recognize that we cannot understand or comprehend the workings of a vast, infinite God (Isa. 55:8-9; Romans 11:33-36)

D. Give glory to God (1 Tim. 1:17)

E. Magnify God

Some practical points to remember:

A. What practical impact does God want His words regarding His providence to have on my life?

B. What kinds of situations in my life does God want me to realize are under His providence?

C. What circumstances am I encountering right now that I have not really thought of as being under God’s control?

D. What effect does God desire His providence to have on my attitude and reaction to the circumstances of life?

Another Reason to Like the KJV, from Luke 22:31-32

I wrote once before that I prefer to use the King James Version of the Bible, and gave some reasons for doing so.

This evening I was continuing to read the phenomenally well-written book, Not By Chance, by Dr. Layton Talbert, on the subject of the providence of God. On pp. 175-6, in a discussion of Luke 22:31-32, Dr. Talbert made some simple yet significant observations. First, read the verses, noting the italicized words; then read what he wrote:

31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

Despite our modern impatience with the "thee's and thou's" of Scripture, the effort to eliminate this archaism necessarily sacrifices an element of accuracy and understanding. In modern English we use "you" for both singular and plural. The advantage of the older English in the Authorized Version is that you always know whether the pronoun (in Greek or Hebrew) is singular or plural. "Thee" and "thou" and "thy" always signify a singular pronoun in the original, whereas "you" and "ye" and "your" always indicate a plural. Unfortunately, modern English versions erase that distinction by the use of "you" for both singular and plural. Many English readers are unaware of this distinction even when they read the KJV.

Peter was not the only one to be sifted by Satan. Luke 22:32 reads, "Simon, Simon, behold, Satan hath desired to have you [plural; that is, all of the disciples], that he may sift you [plural] as what." Jesus was informing and warning Peter—even in the face of Peter's promise of loyalty to the death—that Satan desired all of the disciples to test them to the uttermost. Moreover, the vocabulary and tense of the phrase "hath desired" indicate that Satan's desire had, in fact, already been granted. Satan had sought and already obtained permission from God to test any and all of the disciples.

...."But," Jesus adds to Peter (Luke 22:32), "I have prayed for thee [singular; that is, "for thee, in particular, Peter"] that thy [singular] faith fail not: and when thou [singular] art converted [that is, turned around after this trial], strengthen thy [singular] brethren" who were also severely tried.

[All emphases are in the original text.]

This is a great book. You can purchase it here. I hope to teach a S.S. series on the topic this winter and will be blogging about elements of it as I go along. Great stuff!