Study Guide on God’s Providence

The study guide on God’s Providence is now complete. You can access it here (Word doc, pdf) and use it for personal or group study. Introducing the study several months ago, I wrote:

The scriptures paint a picture of a sovereign God ruling all events, moving all creation forward to His appointed end.

This raises a multitude of questions: What is God’s goal in all this? How is this sovereignty related to our responsibility for our actions? How is that sovereignty related to His commands to us – and our obeying or disobeying those commands? Does God’s control extend even to evil acts of evil men and all natural events? Does He providentially control all things?

These are not questions that we should leave for theologians to ponder. For we all face death, disease, and tragedy; we sin and others sin against us; and the world often looks to be spiraling out of control. We need to take to heart the assurances of Scripture that God is working all things together for His good and wise purposes. But if those assurances are to play their intended role, we need to understand what the Scriptures promise, and what they do not. We need to understand how and why God acts as He does.

While the study guide follows the outline of John Piper’s excellent new book, Providence, and after asking questions about a passage of Scripture assigns a portion to read each lesson (adding up to about sixty percent of the book), this is a Bible study on the theme, not a book study.

If this study proves useful to you, let me know.

 

The God of Reversals

In the book of Esther, Haman plots to kill Mordecai and then wipe out the Jews; God turns that plan on its head, as the king has Haman hung on the gallows prepared for Mordecai, and the Jews win a great victory over their foes. Even more importantly in the storyline of Scripture, God saves the line of Jesus, the Messiah by destroying those who would kill His ancestors.

But when Mordecai refused to bow down before Haman, and when Esther approached the king without being summoned, neither knew what would happen. Both took dangerous actions that could have led to their imprisonment or death.

The Apostle Paul assures us that “God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Romans 8:28). All things. He causes our efforts to work for good; He causes the evil acts of evil men like Haman to work for good. He causes your struggles and trials to work for good – sometimes in ways you can see in retrospect, oftentimes in ways you will not see until eternity.

God informs us of that truth – and He graciously gives us examples in Scripture to show us what that looks like. Here are a few more of the many reversals in Scripture:

  • Joseph’s jealous brothers sell him into slavery, but God raises him to a position of power over those brothers – and Joseph’s leadership saves those very brothers, the entire line of the promise to Abraham, from dying in the famine (Genesis 37-50).
  • Pharaoh refuses to comply with God’s command through Moses and Aaron to let the Israelites go to worship Him; God sends plagues and so works in Pharaoh’s heart that the Israelites end up leaving with abundant silver and gold, the Egyptian army is destroyed, and God’s Name is proclaimed in all the earth (Exodus 5-14; see especially Exodus 9:13-16).
  • A young shepherd boy armed with a sling and a few stones has no chance in single combat with a giant, experienced warrior, but God gives the giant into David’s hand so that “all the earth may know that there is a God in Israel … [and that] the battle is the Lord’s.” (1 Samuel 17:46-47).
  • The most powerful army in the world comes to attack the Kingdom of Judah and its capital Jerusalem. King Hezekiah acknowledges that he cannot defeat them, but prays that God would save them “that all the kingdoms of the earth may know that you, O LORD, are God alone” (2 Kings 19:19). God kills 180,000 soldiers in their sleep and the Assyrians retreat.
  • After centuries of warnings and prophecies about what will happen if the Israelites continue to rebel against Him, God sends the Babylonians to destroy the Kingdom of Judah and the very temple that pictures God’s presence with His people. The siege and its aftermath are horrible – read the poetic accounts in the book of Lamentations. Yet, as God assures Habakkuk after telling the prophet ahead of time that this will happen, the end result will be that “the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Habakkuk 2:14).
  • Or think of the Fall itself: Adam and Eve reject God, choosing to trust in their own senses and to believe Satan’s lie instead of relying on the one who created them, who loved them, who provided everything for them (Genesis 3). Many millennia of tragedy follow, to the present day. Yet a time is coming when there will be “a great multitude that no one could number, from every nation, from all tribes and peoples and languages … crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Revelation 7:9-10).
  • And all this comes about because of the greatest reversal of them all: Jesus – the only man ever to live a sinless life – is tried in a kangaroo court, sentenced to death, mocked, beaten, and hung on a cross where He dies. Evil and cowardly men bring this about. Yet God through that death pays the penalty for the sins of all those who trust in Him, and raises Him from the dead, “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11).

Add to this list others you can think of in Scripture. Meditate on these reversals – and on the God who brings them about. Think of the ways God has effected similar reversals in your life, and in the lives of those you know. And consider your own present trials, difficulties, pressures, and sorrows – knowing that God is working in ways you cannot fathom to bring about obvious or subtle reversals, so that every pain becomes a means of bringing glory to His Name and good to His people.

Silence in Afflictions

[In pain because of God’s discipline for his sin, David prays, “I am mute; I do not open my mouth, for it is you who have done it” (Psalm 39:9). While we will consider this verse in the context of the entire psalm on Sunday, the English Puritan pastor Thomas Brooks wrote an entire book based on David’s statement, The Mute Christian Under the Smarting Rod (1659). Here are some excerpts and the first part of his outline in updated language for your consideration and meditation. You can read the entire book via this link. To distinguish between my words and Brooks’, my paraphrases are in italics – Coty]

Christians, it is mercy, it is rich mercy, that every affliction is not an execution, that every correction is not a damnation.

There is a PRUDENT silence, a HOLY, a GRACIOUS silence; a silence that springs from prudent principles, from holy principles, and from gracious causes and considerations; and this is the silence here meant.

I: What does this silence include?

It includes and takes in these eight things:

First, acknowledging that God is the author of all our afflictions

There is no sickness so little—but God has a finger in it; though it be but the aching of the little finger.

Such as can see the ordering hand of God in all their afflictions, will, with David, lay their hands upon their mouths, when the rod of God is upon their backs, 2 Sam. 16:11, 12. If God’s hand be not seen in the affliction, the heart will do nothing but fret and rage under affliction.

Secondly, acknowledging God’s majesty, sovereignty, might, and authority over us.

A man never comes to humble himself, nor to be silent under the hand of God, until he comes to see the hand of God to be a mighty hand. . . . When men look upon the hand of God as a weak hand, a feeble hand, a low hand, a mean hand—their hearts rise against his hand.

Thirdly, this silence springs from a quiet and calm mind and spirit

Aaron, Eli, and Job. . . saw that it was a Father that put those bitter cups in their hands, and love that laid those heavy crosses upon their shoulders, and grace that put those yokes about their necks; and this caused much quietness and calmness in their spirits.

Some men . . . hide and conceal their grief and trouble; but could you but look into their hearts, you will find all in an uproar, all out of order, all in a flame; and however they may seem to be cold without, yet they are all in a hot burning fever within. Such a feverish fit David was once in, Psalm 39:3. But certainly a holy silence allays all tumults in the mind, and makes a man ‘in patience to possess his own soul.’

Fourthly, this silence springs from acquitting God of all blame or injustice in bringing the affliction on us.

God’s afflictions are always just; he never afflicts but in faithfulness. His will is the rule of justice; and therefore a gracious soul dares not cavil nor question his proceedings. The afflicted soul knows that a righteous God can do nothing but that which is righteous; it knows that God is uncontrollable, and therefore the afflicted man puts his mouth in the dust, and keeps silence before him.

Fifthly, this silence springs from five conclusions about the eventual impact of the afflictions on us.

Five conclusions based on Lamentations 3:27-33

a) The afflictions shall work for their good

Surely these afflictions are but the Lord’s pruning-knives, by which he will bleed my sins, and prune my heart, and make it more fertile and fruitful; they are but the Lord’s potion, by which he will clear me, and rid me of those spiritual diseases and maladies, which are most deadly and dangerous to my soul!

b) Afflictions shall keep them humble and low

c) The rod shall not always lie upon the back of the righteous.

d) God will he have compassion, according to the multitude of his mercies

The life of a Christian is filled up with interchanges of sickness and health, weakness and strength, want and wealth, disgrace and honor, crosses and comforts, miseries and mercies, joys and sorrows, mirth and mourning. All honey would harm us; all wormwood would undo us—a composition of both is the best way in the world to keep our souls in a healthy constitution. It is best and most for the health of the soul that the warm south wind of mercy, and the cold north wind of adversity—do both blow upon it.

e) God’s heart was not in their afflictions, though his hand was.

He takes no delight to afflict his children; it goes against his heart. It is a grief to him to be grievous to them, a pain to him to be punishing of them, a sorrow to him to be striking them.

Sixthly, this silence springs from a conviction from our own conscience to be quiet and still before God

I charge you, O my soul—not to mutter, nor to murmur; I command you, O my soul, to be dumb and silent under the afflicting hand of God.

Peace, O my soul! be still, leave your muttering, leave your murmuring, leave your complaining, leave your chafing, and vexing—and lay your hand upon your mouth, and be silent.

Seventhly, this silence includes a surrendering of ourselves to God while being afflicted.

The silent soul gives himself up to God. The secret language of the soul is this—’Lord, here am I; do with me what you please, write upon me as you please—I give up myself to be at your disposal.’

Eighthly and lastly, this silence comes from a hopeful patience while waiting upon the Lord to work His deliverance.

II: What does this patient silence NOT EXCLUDE

Eight things:

First, this silence does not exclude our feeling the pain of our afflictions

Psalm 39:10-11: [David] is sensible of his pain as well as of his sin; and having prayed off his sin in the former verses, he labors here to pray off his pain.

God allows his people to groan, though not to grumble.

Secondly, this silence does not exclude praying for the end of our afflictions

Thirdly, this silence does not exclude sorrow for our sin that led to the affliction, as well as efforts to crush that sin.

A holy, a prudent silence does not exclude men’s being kindly affected and afflicted with their sins, as the meritorious cause of all their sorrows and sufferings,

In all our sorrows we should read our sins! When God’s hand is upon our backs, our hands should be upon our sins.

Fourthly, such a silence does not exclude teaching others the lessons from our afflictions.

Fifthly, such a silence does not exclude some mourning and weeping

Sixthly, such a silence does not even exclude sighing and groaning

A man may sigh, and groan and roar under the hand of God, and yet be silent. It is not sighing—but muttering; it is not groaning—but grumbling; it is not roaring—but murmuring—which is opposite to a holy silence.

Sometimes the sighs and groans of a saint do in some manner, tell that which his tongue can in no manner utter.

Seventhly, such a silence does not exclude the use of means to end the affliction

We may neglect God as well by neglecting of means, as by trusting in means. It is best to use them, and in the use of them, to live above them.

Eighthly, and lastly, such a silence does not exclude speaking against those humans who have been the earthly cause of our afflictions.

III:  Why must Christians exercise this kind of silence under even the greatest afflictions and trials?

Eight Reasons:

Reason 1. That they may the better hear and understand the voice of the rod.

Reason 2. That they may . . . distinguish themselves from the men of the world, who usually fret and fling, mutter or murmur, curse and swagger, when they are under the afflicting hand of God.

Reason 3, that they may be conformable to Christ their head, who was dumb and silent under his sorest trials.

Reason 4. it is ten thousand times a greater judgment and affliction, to be given to a fretful spirit, a froward spirit, a muttering spirit under an affliction, then it is to be afflicted.

Reason 5: a holy, a prudent silence under afflictions, under miseries, doth best . . . fit the afflicted for the receipt of mercies.

Reason 6: it is fruitless . . . to strive, to contest or contend with God.

Reason 7: [these afflictions] shall cross and frustrate Satan’s great design and expectation.

Reason 8: That we may be like our forefathers in the faith who were patient and silent under such afflictions.

Last sentence in the book:

Thy life is but short, therefore thy troubles cannot be long; hold up and hold out quietly and patiently a little longer, and heaven shall make amends for all.