Providence

Providence is the doctrine that God actively rules, sustains, and directs all things by his wisdom, power, and goodness. It means that nothing falls outside his plan, no circumstance is meaningless, and every event—whether joyful or painful—serves his purposes for his people and his glory. For believers, this is not a dry abstraction but a source of comfort, patience, and confidence. It teaches us to trust God when circumstances seem contrary, to submit our plans to his will, and to see his hand in both the great movements of history and the small details of daily life.

God's universal rule and ordering of all things

Matthew Henry insists that all things come from God as their source, are directed by him as their sovereign ruler, and return to him as their final end (Romans 11:36). He writes that God is the first efficient cause, the supreme directing cause, and the ultimate final cause of all things, for the Lord has made all things for himself. This means that no event is merely random. Henry adds that God's wrath against sin is revealed not only in Scripture but also in his judgments in providence, which are not chance events (Romans 1:18). Providence, then, is God's active government of the world, not a passive permission of whatever happens.

Jonathan Edwards strengthens this by arguing that every effect requires a causal union with the power that produces it. Even if there is no intermediate cause of gravitation, he says, the first cause must be causally present and united to every effect, since in God we live and move and have our being (Acts 17:28). Edwards is making a philosophical point: God is not a distant clockmaker who winds up the world and leaves it alone. He is intimately present in every motion, every change, every outcome. Henry would agree, though his emphasis falls more on the moral and spiritual purposes of God's rule, while Edwards stresses the metaphysical necessity of God's immediate power in all effects.

Henry also warns that God's paths of providence cannot be traced because he leaves no footprints and does not go the same way often enough to make a track (Romans 11:33). His secret counsels are not for us to pry into, but the judgments of his mouth and the way of our duty are plain and easy. In other words, we are not called to figure out every hidden reason behind God's dealings, but we are called to obey what he has clearly revealed.

Providence in the lives of believers

For those who love God, every providence works for good. Henry writes that all the providences of God, both merciful and afflicting, work for the spiritual and eternal good of those who love God (Romans 8:28). This is not because the events themselves are inherently good, but because God's power and grace work in, with, and by them. He explains that every providence tends to the spiritual good of believers by breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. Love to God makes every providence sweet and profitable, because those who love God make the best of all he does.

Charles Spurgeon adds a note of triumphant confidence. He declares that no trial, persecution, or affliction is too great for the reigning grace of God to make the believer master over (Romans 5:21). God's grace can preserve and deliver his people from the most desperate and hopeless troubles, as it did for Jonah in the sea. Spurgeon's emphasis is on the power of grace to overcome, while Henry's emphasis is on the sanctifying purpose of providence. They agree that affliction is never outside God's control and never wasted in the life of a believer.

Henry also observes that when God intends a special blessing, he often first brings death and impossibility upon the means leading to it (Romans 4:19). Abraham's body was as good as dead, and Sarah's womb was barren, yet God gave them Isaac. This pattern teaches believers not to measure God's promises by present appearances. Spurgeon makes the same point when he says that Abraham considered the natural impossibilities but refused to let them weaken his confidence that God would fulfill his promise (Romans 4:19). Trusting God when everything seems contrary is true faith, whereas trusting him only when circumstances are favorable is not (Romans 4:19–21).

Providence and the spread of the gospel

God's providence governs the advance of his kingdom. Henry notes that the persecution and scattering of the Roman Christians had the good effect of spreading their good report and making them famous for faith throughout the churches (Romans 1:8). What looked like disaster was actually a means of spreading the gospel and strengthening the church. He also points out that God brings good out of evil, using the Jews' fall to bring the riches of the gospel to the Gentile world (Romans 11:12). The rejection of Christ by Israel became the occasion for the gospel going to the nations.

Spurgeon sees the same pattern in the coming of Christ. God set forth Christ in his incarnation, with angelic messengers and the star guiding the wise men to the young child (Romans 3:25). Providence arranged the details of Christ's birth, the movements of the wise men, and the timing of his appearing. Henry adds that the Old Testament was committed to the Jews as trustees to preserve it faithfully and pass it down to future generations (Romans 3:2). Even the preservation of Scripture is an act of providence.

God also directs the movements of his ministers. Henry observes that Paul's long-standing desire to visit the Romans was not fulfilled, showing that God's providence wisely overrules the purposes and desires of even his dearest servants (Romans 15:22). Paul was hindered from coming to Rome because God had opened a wide door for gospel work elsewhere, showing that God directs the movements of his ministers according to his own purpose (Romans 15:22). Henry adds that God graciously accepts the sincere intention to do good even when his providence prevents its execution (Romans 15:24). This is a comfort to those whose plans are interrupted by circumstances beyond their control.

Providence and civil government

Henry gives extensive attention to the providence of God in civil government. He insists that all civil power originates from God, who has established the institution of government and places specific people in authority by his providence (Romans 13:1). The power itself is from God even when rulers are unjust or abusive, though their sin and abuse of power are not from God. Government in general is an expression of God's wisdom, power, and goodness for the benefit of humanity, preventing the disorder where the strong devour the weak. Whatever the particular form of government, the governing power itself is an ordinance of God and must be submitted to accordingly.

Magistrates are God's ministers and servants, with work to do for him and an account to render to him (Romans 13:4, 13:6). They act as God's ministers in administering public justice, protecting the innocent, punishing offenders, and preserving national peace and order. Because government is God's servant for your good, you should support it rather than disturb it. Henry even argues that a bad government is better than none at all, pointing out that even under a ruler as wicked as Nero, Paul appealed to the law and received protection from inferior magistrates (Romans 13:3).

This does not mean Christians may take vengeance into their own hands. Henry writes that since vengeance is God's, Christians may not take it because that would step into God's throne, and they need not take it because God will avenge them as far as justice requires (Romans 12:19). The magistrate acts as God's agent in executing wrath on evildoers, and therefore must not bring private personal resentments into his judgments (Romans 13:4). God has given the magistrate power for the restraining and suppressing of disorders, so evildoers should fear civil powers.

Providence and daily mercies

Providence is not only about great events; it also governs the ordinary details of life. Henry writes that whatever comfort we desire from any creature, we must seek it from God by prayer, because our times and ways are in his hand (Romans 1:10). Our desires and purposes must be submitted to the will of God, since journeys and outcomes are prosperous or comfortable only as he pleases. This is why Paul spoke with uncertainty about what he expected from men, but with full confidence about what he expected from God, teaching that we should expect little from man and much from God (Romans 15:29).

Henry also notes that a thankful regard to God as the giver of all mercies is what sanctifies and sweetens whatever we eat (Romans 14:6). Saying grace before and after meals was the common, ancient, apostolic Christian practice, derived from Christ's example through all ages of the church. Even the food on our tables is a providence to be received with gratitude.

God also holds the hearts of all people in his hands. Henry says that God must be sought both to restrain the ill will of enemies and to preserve and increase the good will of friends, because he holds all hearts in his hands (Romans 15:31). Paul asked them to pray that he might come to them with joy, since all our joy depends on the will of God (Romans 15:32). Asking others to pray does not excuse a person from praying for himself; believers should strive together in prayer even when separated by distance (Romans 15:30).

Providence and the future of Israel

Henry sees a special providence in God's dealings with Israel. God gave Israel covenant privileges, the land of Canaan, and special protections and deliverances, while the Edomites were rejected and had no temple, altar, priests, or prophets (Romans 9:13). Yet Israel's national rejection of Christ led to infatuated politics that hastened their ruin by the Romans, and they became a people subjected to slavery and contempt (Romans 11:10). This was not outside God's plan. God endured vessels of wrath with much patience, allowing them to fill up the measure of their sin until they became fitted for destruction by their own sin and self-hardening (Romans 9:22).

But Henry also holds out hope for Israel's future. Though the Jews are presently enemies to the gospel for the sake of the Gentiles, this enmity will wear off when God's time comes and his love to their fathers is remembered (Romans 11:28). Since the Gentiles obtained mercy through the Jews' unbelief, it is even more likely that the Jews will obtain mercy through the mercy shown by the Gentiles (Romans 11:30–31). Providence has not cast off Israel forever; there is a future mercy in store.

Trusting providence in all conditions

The doctrine of providence calls for a practical response of trust, submission, and contentment. Henry writes that if God places us in a poor or low condition, we must bring our minds to it, be content with mean things, and account nothing below us but sin (Romans 12:16). It is not strange for saints to be poor in this world, since earthly things are not the best things (Romans 12:13). Those whom God favors the world often frowns upon; therefore riches are not the best things, nor is poverty a curse (Romans 15:26).

Spurgeon adds that God's providence gradually unfolds his plan, forming the steps leading to the throne of grace (Romans 5:21). From the throne of grace Christ scatters mercies and bounties upon his church. Grace sends away discord and cruelty and appoints merciful protection over those who submit to its reign (Romans 5:21). The believer is not a passive victim of circumstances but a recipient of reigning grace that makes him master over every trial.

Henry sums up the believer's confidence: God will freely give believers all things that infinite wisdom judges needful and good for them, without reluctance or price (Romans 8:32). Believers may argue by faith against fears of want, since God who has prepared a crown and kingdom for them will supply what is needed on the way to it. Neither prosperity nor adversity, nothing from heaven above or earth below, can separate believers from God's love (Romans 8:39).

But all the providences of God are theirs—merciful providences, afflicting providences, personal, public. They are all for good; perhaps for temporal good, as Joseph's troubles; at least, for spiritual and eternal good Matthew Henry, “Exposition of the Old and New Testaments” It is not from any specific quality in the providences themselves, but from the power and grace of God working in, with, and by, these providences Matthew Henry, “Exposition of the Old and New Testaments” To rest upon God when everything witnesses with God is nothing, but to believe God when everything gives Him the lie—that is faith Charles Spurgeon, sermon “Unstaggering Faith” When God intends some special blessing, some child of promise, for his people, he commonly puts a sentence of death upon the blessing itself, and upon all the ways that lead to it. Joseph must be enslaved and imprisoned before he be advanced Matthew Henry, “Exposition of the Old and New Testaments” There is no power but of God. God as the ruler and governor of the world hath appointed the ordinance of magistracy, so that all civil power is derived from him as from its original, and he hath by his providence put the administration into those hands, whatever they are that have it Matthew Henry, “Exposition of the Old and New Testaments” This is a good reason why we should not avenge ourselves; for, if vengeance be God's, then, First, We may not do it. We step into the throne of God if we do and take his work out of his hand. Secondly, We need not do it. For God will, if we meekly leave the matter with him; he will avenge us as far as there is reason or justice for it, and further we cannot desire it Matthew Henry, “Exposition of the Old and New Testaments” Whatever comfort we desire to find in any creature, we must have recourse to God for it by prayer; for our times are in his hand, and all our ways at his disposal Matthew Henry, “Exposition of the Old and New Testaments” He will with him freely give us all things, all things that he sees to be needful and necessary for us, all good things, and more we should not desire, Ps. xxxiv. 10. And Infinite Wisdom shall be the judge whether it be good for us and needful for us or no. Freely give—freely, without reluctancy; he is ready to give, meets us with his favours;—and freely, without recompence, without money, and without price Matthew Henry, “Exposition of the Old and New Testaments” Nor height, nor depth—neither the height of prosperity and preferment, nor the depth of adversity and disgrace; nothing from heaven above, no storms, no tempests; nothing on earth below, no rocks, no seas, no dungeons Matthew Henry, “Exposition of the Old and New Testaments”