On the Providence of God
Calvin's Institutes famously begins with the statement that “Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.” After showing that the knowledge of God and of self are interrelated Calvin proceeds to look at what it is to know God and to what purpose such knowledge tends. He shows that we are born with an innate knowledge of God but, through ignorance and malice, either smother or corrupt it. God can be known in part, nevertheless, from the created universe around us and how God governs it.
Chapter 6 begins on the doctrine of Scripture, the special revelation necessary to supplement general revelation in order to know God. Scripture's authority depends not on the church's say so but the inward witness of the Spirit. Having said that, Calvin spends a whole chapter listing proofs for its credibility. Only fanatics, he says, abandon Scripture, so bringing in all sorts of wickedness.
Having made these points, he comes back to God and the fact there is only one such being. It is wrong to attempt to give him visible form or engage in idolatry. God has one essence but, Scripture tells us, has three Persons. God is our only Creator and he has made us in his image.
From creation he moves to what has been said to be an integral part of his theological framework – the doctrine of Providence. This is the subject of the last three chapters of the book - the chapters we want to consider. The first of these chapters establishes the doctrine, the next applies it, the final one gives some attention to the problem of God and evil.
In establishing the doctrine Calvin begins by noting an inseparable connection between creation and providence. Providence is defined in terms of God being the “everlasting Governor and Preserver - not only in that he drives the celestial frame as well as its several parts by a universal motion, but also in that he sustains, nourishes, and cares for, everything he has made, even to the least sparrow” (16.1). He later speaks of it as “not that by which God idly observes from heaven what takes place on earth, but that by which, as keeper of the keys, he governs all events.” (16.8).
He denies the existence of such a thing as chance or fortune. Rather, God’s Providence governs all things. God's providence has a special concern for man, we can say, but includes all things. Practically, the doctrine gives us a great motive to obey God and a sense of security, knowing that we are under God's protection. “Remember” he says “that there is no erratic power, or action, or motion in creatures, but that they are governed by God’s secret plan in such a way that nothing happens except what is knowingly and willingly decreed by him.” (16.3).
Calvin insists that Providence is not some general, unspecific thing. No, it involves the real agency of God. The Epicurean idea that God stands idly by is false so is the teaching that he only rules over the higher realms. Calvin insists too on special providence not general providence. On the other hand, he distinguishes the Christian doctrine of Providence from the Stoic idea of fate. He reminds us that what God does remains hidden and so it does seem to us as though what happens is fortuitous but that is not the case in fact.
He then comes to his application. He begins by noting three ends or objects to keep in mind when interpreting Providence. First, Providence extends equally to future events as past ones. Second, it works by, without or against intermediaries. Third, in his providential acts God reveals his concern for all men and especially for his church. Further, it is vital to approach the subject with humility binding our thinking to Scripture. Calvin then distinguishes God's holy will, his secret decretive will, from his revealed preceptive will. Sebastian Castellio (1515-1563) and others had accused Calvin of teaching that God has two wills or a divided will but Calvin insists this is not the case. It may seem like that to us but it is not in reality. Not that God can act in an arbitrary way. No, he binds himself to act in certain ways. Although we cannot fathom the abyss of his will and ways we can be sure that he does what is right.
In the third section of Chapter 17 Calvin insists on human responsibility. He reminds us that our duty is to accept God's will not murmur against it. We must obey God. He then discusses the use of means and insists that the doctrine of Providence does not preclude prudence and planning for the future, in line with God's Word. God’s Providence does not exculpate us from guilt either. By way of illustration he asks “And whence, I ask you, comes the stench of a corpse, which is both putrefied and laid open by the heat of the sun? All men see that it is stirred up by the sun’s rays; yet no one for this reason says that the rays stink. Thus, since the matter and guilt of evil repose in a wicked man, what reason is there to think that God contracts any defilement, if he uses his service for his own purpose? Away, therefore, with this doglike impudence, which can indeed bark at God’s justice afar off but cannot touch it.” (1.17.5).
The doctrine of Providence should be a great solace to believers. It teaches that God orders all events, orders them all for the good of his people, uses all agents good or evil and exercises a special care towards his people. “As far as men are concerned, whether they are good or evil, the heart of the Christian will know that their plans, wills, efforts, and abilities are under God’s hand; that it is within his choice to bend them whither he pleases and to constrain them whenever he pleases.” (17.6) He is able to quote many Bible promises showing God's care for his people.
In times of prosperity, therefore, we should give all glory to God. In times of adversity, we should be patient, knowing that God is in control. That will help us to be less angry and keep us from lashing out at others. Such an attitude does not mean that we cannot thank the human agent that God uses to bless us. Equally we must not make excuses for ourselves when we have failed. We should make provision for the future but always with confidence in the Lord and his Providence.
Calvin speaks next of life's uncertainties and says that without certainty about God’s Providence life would be unbearable. On the other hand certainty about it puts joyous trust toward God in our hearts. It is the way out of all care and worry. In a powerful statement at the end of 17.11 he says that “ignorance of providence is the ultimate of all miseries;” and “the highest blessedness lies in the knowledge of it.”
The closing section of Chapter 17 deals with an objection. What about references to God repenting and changing his mind such as when Jonah went to Nineveh or with regard to Hezekiah? He rightly puts this down to God accommodating himself to our capacity – a favourite theme in Calvin's writings.
The closing Chapter on Providence looks at the difficult subject of how God uses the works of the ungodly, bending their minds to carry out his judgements, while still remaining pure from ever stain. Calvin also tackles this subject in his neglected work Defence of the Secret Providence of God (online here). This is a systematic rebuttal of the arguments of Castellio (though he is not named) and to a lesser extent Pighius set out in 14 articles that Calvin proceeds to answer. The articles say, for example, that “God, by a simple and pure act of his will, created the greatest part of the world for destruction” or that he “Not only predestined to damnation; but he also predestinated Adam to the causes of damnation” etc. The work reveals, according to Helm “a distinctive blend of scriptural appeal, rational argument, and reverential agnosticism.” We cannot go into what is covered there now save to say that Calvin was able to satisfactorily answer the questions raised.
Back in the Institutes Calvin begins by rejecting the doctrine of bare permission espoused by some. This, he points out, does not square with what Scripture actually says. “It is more than evident” he concludes “that they babble and talk absurdly who, in place of God’s providence, substitute bare permission - as if God sat in a watchtower awaiting chance events, and his judgements thus depended upon human will.” (18.1). Instead Calvin teaches a doctrine of concurrence. Commenting on Proverbs 21:1 he says it is as if it said “Whatever we conceive of in our minds is directed to his own end by God’s secret inspiration.” Man both acts and is acted upon by God at the same time. Though God does use wicked men they are the guilty ones not him, because they have disobeyed his precepts. This is a difficult subject but Calvin is determined to stick to Scripture and faith and not speculate.
He concludes “Let those for whom this seems harsh consider for a little while how bearable their squeamishness is in refusing a thing attested by clear Scriptural proofs because it exceeds their mental capacity, and find fault that things are put forth publicly, which if God had not judged useful for men to know, he would never have bidden his prophets and apostles to teach. For our wisdom ought to be nothing else than to embrace with humble teachableness, and at least without finding fault, whatever is taught in Sacred Scripture. Those who too insolently scoff, even though it is clear enough that they are prating against God, are not worthy of a longer refutation.” (18.4).
Calvin's Institutes famously begins with the statement that “Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.” After showing that the knowledge of God and of self are interrelated Calvin proceeds to look at what it is to know God and to what purpose such knowledge tends. He shows that we are born with an innate knowledge of God but, through ignorance and malice, either smother or corrupt it. God can be known in part, nevertheless, from the created universe around us and how God governs it.
Chapter 6 begins on the doctrine of Scripture, the special revelation necessary to supplement general revelation in order to know God. Scripture's authority depends not on the church's say so but the inward witness of the Spirit. Having said that, Calvin spends a whole chapter listing proofs for its credibility. Only fanatics, he says, abandon Scripture, so bringing in all sorts of wickedness.
Having made these points, he comes back to God and the fact there is only one such being. It is wrong to attempt to give him visible form or engage in idolatry. God has one essence but, Scripture tells us, has three Persons. God is our only Creator and he has made us in his image.
From creation he moves to what has been said to be an integral part of his theological framework – the doctrine of Providence. This is the subject of the last three chapters of the book - the chapters we want to consider. The first of these chapters establishes the doctrine, the next applies it, the final one gives some attention to the problem of God and evil.
In establishing the doctrine Calvin begins by noting an inseparable connection between creation and providence. Providence is defined in terms of God being the “everlasting Governor and Preserver - not only in that he drives the celestial frame as well as its several parts by a universal motion, but also in that he sustains, nourishes, and cares for, everything he has made, even to the least sparrow” (16.1). He later speaks of it as “not that by which God idly observes from heaven what takes place on earth, but that by which, as keeper of the keys, he governs all events.” (16.8).
He denies the existence of such a thing as chance or fortune. Rather, God’s Providence governs all things. God's providence has a special concern for man, we can say, but includes all things. Practically, the doctrine gives us a great motive to obey God and a sense of security, knowing that we are under God's protection. “Remember” he says “that there is no erratic power, or action, or motion in creatures, but that they are governed by God’s secret plan in such a way that nothing happens except what is knowingly and willingly decreed by him.” (16.3).
Calvin insists that Providence is not some general, unspecific thing. No, it involves the real agency of God. The Epicurean idea that God stands idly by is false so is the teaching that he only rules over the higher realms. Calvin insists too on special providence not general providence. On the other hand, he distinguishes the Christian doctrine of Providence from the Stoic idea of fate. He reminds us that what God does remains hidden and so it does seem to us as though what happens is fortuitous but that is not the case in fact.
He then comes to his application. He begins by noting three ends or objects to keep in mind when interpreting Providence. First, Providence extends equally to future events as past ones. Second, it works by, without or against intermediaries. Third, in his providential acts God reveals his concern for all men and especially for his church. Further, it is vital to approach the subject with humility binding our thinking to Scripture. Calvin then distinguishes God's holy will, his secret decretive will, from his revealed preceptive will. Sebastian Castellio (1515-1563) and others had accused Calvin of teaching that God has two wills or a divided will but Calvin insists this is not the case. It may seem like that to us but it is not in reality. Not that God can act in an arbitrary way. No, he binds himself to act in certain ways. Although we cannot fathom the abyss of his will and ways we can be sure that he does what is right.
In the third section of Chapter 17 Calvin insists on human responsibility. He reminds us that our duty is to accept God's will not murmur against it. We must obey God. He then discusses the use of means and insists that the doctrine of Providence does not preclude prudence and planning for the future, in line with God's Word. God’s Providence does not exculpate us from guilt either. By way of illustration he asks “And whence, I ask you, comes the stench of a corpse, which is both putrefied and laid open by the heat of the sun? All men see that it is stirred up by the sun’s rays; yet no one for this reason says that the rays stink. Thus, since the matter and guilt of evil repose in a wicked man, what reason is there to think that God contracts any defilement, if he uses his service for his own purpose? Away, therefore, with this doglike impudence, which can indeed bark at God’s justice afar off but cannot touch it.” (1.17.5).
The doctrine of Providence should be a great solace to believers. It teaches that God orders all events, orders them all for the good of his people, uses all agents good or evil and exercises a special care towards his people. “As far as men are concerned, whether they are good or evil, the heart of the Christian will know that their plans, wills, efforts, and abilities are under God’s hand; that it is within his choice to bend them whither he pleases and to constrain them whenever he pleases.” (17.6) He is able to quote many Bible promises showing God's care for his people.
In times of prosperity, therefore, we should give all glory to God. In times of adversity, we should be patient, knowing that God is in control. That will help us to be less angry and keep us from lashing out at others. Such an attitude does not mean that we cannot thank the human agent that God uses to bless us. Equally we must not make excuses for ourselves when we have failed. We should make provision for the future but always with confidence in the Lord and his Providence.
Calvin speaks next of life's uncertainties and says that without certainty about God’s Providence life would be unbearable. On the other hand certainty about it puts joyous trust toward God in our hearts. It is the way out of all care and worry. In a powerful statement at the end of 17.11 he says that “ignorance of providence is the ultimate of all miseries;” and “the highest blessedness lies in the knowledge of it.”
The closing section of Chapter 17 deals with an objection. What about references to God repenting and changing his mind such as when Jonah went to Nineveh or with regard to Hezekiah? He rightly puts this down to God accommodating himself to our capacity – a favourite theme in Calvin's writings.
The closing Chapter on Providence looks at the difficult subject of how God uses the works of the ungodly, bending their minds to carry out his judgements, while still remaining pure from ever stain. Calvin also tackles this subject in his neglected work Defence of the Secret Providence of God (online here). This is a systematic rebuttal of the arguments of Castellio (though he is not named) and to a lesser extent Pighius set out in 14 articles that Calvin proceeds to answer. The articles say, for example, that “God, by a simple and pure act of his will, created the greatest part of the world for destruction” or that he “Not only predestined to damnation; but he also predestinated Adam to the causes of damnation” etc. The work reveals, according to Helm “a distinctive blend of scriptural appeal, rational argument, and reverential agnosticism.” We cannot go into what is covered there now save to say that Calvin was able to satisfactorily answer the questions raised.
Back in the Institutes Calvin begins by rejecting the doctrine of bare permission espoused by some. This, he points out, does not square with what Scripture actually says. “It is more than evident” he concludes “that they babble and talk absurdly who, in place of God’s providence, substitute bare permission - as if God sat in a watchtower awaiting chance events, and his judgements thus depended upon human will.” (18.1). Instead Calvin teaches a doctrine of concurrence. Commenting on Proverbs 21:1 he says it is as if it said “Whatever we conceive of in our minds is directed to his own end by God’s secret inspiration.” Man both acts and is acted upon by God at the same time. Though God does use wicked men they are the guilty ones not him, because they have disobeyed his precepts. This is a difficult subject but Calvin is determined to stick to Scripture and faith and not speculate.
He concludes “Let those for whom this seems harsh consider for a little while how bearable their squeamishness is in refusing a thing attested by clear Scriptural proofs because it exceeds their mental capacity, and find fault that things are put forth publicly, which if God had not judged useful for men to know, he would never have bidden his prophets and apostles to teach. For our wisdom ought to be nothing else than to embrace with humble teachableness, and at least without finding fault, whatever is taught in Sacred Scripture. Those who too insolently scoff, even though it is clear enough that they are prating against God, are not worthy of a longer refutation.” (18.4).
1 comment:
Nice summary. And good to read your reports on the Philippines trip. Seems like you had an encouraging time.
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