Puritan theologian John Owen diagnosed the disease of sin and pointed to the cure.
J. I. Packer
They called it the Victorious Spirit-filled life. You got into it, they said, by total surrender to Jesus Christ (they assumed no one does this at conversion), and then looking to him whenever you felt sinful impulses stirring. He would then by his Spirit douse the desire, and quiet peace and joyful satisfaction would be your portion once again. As described by the gifted preachers under whom I sat, it sounded wonderful. But I could not make it work.
I was a new convert in my late teens. I had kept Christ at bay for too long and was trying to make up for lost time. Like any other introverted adolescent, I was a loner, my emotional life was all over the place, and I was essentially a mixed-up kid. I heard the formula as a way of transcending my less-than-satisfying inner state and labored to follow the instructions, but the mad, bad urges still raged and the quiet peace did not come.
What was wrong? I concluded that my surrender could not have been total and scoured my inside to find what more I could consecrate. Harry Ironside, sometime preacher at Moody Church in Chicago, drove himself into a nervous breakdown doing this, and I might well have gone the same way. But I chanced upon a mini-treatise, a set of sermons stitched together by the Puritan John Owen (1616-1663), pontifically titled Of the Mortification of Sin in Believers. And here was God's chemo for my cancered soul.
Reaching across three centuries, Owen showed me my inside—my heart—as no one had ever done before. Sin, he told me, is a blind, anti-God, egocentric energy in the fallen human spiritual system, ever fomenting self-centered and self-deceiving desires, ambitions, purposes, plans, attitudes, and behaviors. Now that I was a regenerate believer, born again, a new creation in Christ, sin that formerly dominated me had been dethroned but was not yet destroyed. It was marauding within me all the time, bringing back sinful desires that I hoped I had seen the last of, and twisting my new desires for God and godliness out of shape so that they became pride-perverted too. Lifelong conflict with the besetting sins that besetting sin generates was what I must expect.
What to do? Here was Owen's answer, in essence: Have the holiness of God clear in your mind. Remember that sin desensitizes you to itself. Watch—that is, prepare to recognize it, and search it out within you by disciplined, Bible-based, Spirit-led self-examination. Focus on the living Christ and his love for you on the cross. Pray, asking for strength to say "no" to sin's suggestions and to fortify yourself against bad habits by forming good ones contrary to them. And ask Christ to kill the sinful urge you are fighting, as the theophanic angel in C. S. Lewis's Great Divorce tells the man with the lizard to do.
Does it work? Yes. Sixty years on, I can testify to that. What was wrong with the Victorious Life teachers? They glossed over sin and so did not tell me half of what I needed to know.
Does Owen's book minister to others as it ministered to me? Yes. From prison just recently came the following: "I found this book … near a toilet on the floor. … Immediately after I finished reading Owen's Mortification of Sin. I got on my knees on the floor of my cell and begged for Jesus to come into my miserable life and redeem me … and for the first time in my entire life I meant every single word that I professed … . Thank you, Jesus!"
Owen is one of the dead who still speak.
J. I. Packer is Board of Governors Professor of Theology at Regent College in Vancouver, British Columbia.
Showing posts with label Theology. Show all posts
Showing posts with label Theology. Show all posts
Tuesday, September 30, 2008
Wednesday, September 10, 2008
The Culture of the Congregation: Celebrating Adoption
Albert Mohler
President, Southern Baptist Theological Seminary
September 4, 2008
The concept of adoption is nearly universal. In the classic sense it is the formal and legally recognized act of willingly receiving someone else's child as your own. In contrast to temporary guardianship or foster arrangements, adoption is permanent. Legally, adoption establishes a new identity for the child. In many cases around the world, adoption can mean the difference between life and death.
In the New Testament, adoption serves as a primary analogy of salvation. The sinner, who prior to faith in Christ is a rebel headed for destruction, is now adopted as a child of God. This new status is further defined as that of a joint-heir with Christ. By grace, the rebel child of the enemy is adopted as a child of the King. The former slave to sin is now a son or daughter of the heavenly Father.
As the Apostle Paul explains:
In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God. [Galatians 4:3-7, esv]
Further:
So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. [Romans 8:12-17, esv]
In recent years, American Christians have seen a recovery of adoption as a living concept -- and as a focus of congregational celebration.
Many evangelical congregations actively encourage families to adopt and offer support, education, and encouragement for international adoptions. This renewed interest among evangelicals attracted the attention of The Wall Street Journal. Naomi Schaefer Riley explains that adoption is now a "hot topic in the evangelical community" as Christians understand adoption to be a sanctity-of-human-life issue.
The article cites my colleague Russell Moore as a direct authority on the issue:
Russell Moore, the dean of the Southern Baptist Theological Seminary in Louisville, Ky., is the author of a forthcoming book called "Adopted for Life: The Priority of Adoption for Christian Families and Churches." A few years ago, Mr. Moore and his wife adopted two boys from Russia, and he notes that his church has posted a large map showing which countries member families have adopted children from. "In any given church," he notes, "you rarely see only one family who has adopted. . . . It becomes part of the culture of the congregation."
Given the vast number of at-risk orphans in the world -- now numbering in the millions -- this resurgence in adoption among American evangelicals should be a matter of public celebration. In the United States, 127,000 children are considered "unadoptable," and many of these are racial minorities. Shouldn't the adoption of these children be a priority for the church? It would seem so, but politics and political correctness often complicate the rescue of vulnerable children.
As Naomi Schaefer Riley reports:
"There is much more openness to transracial adoption today," Ms. Rosati says. And Mr. Moore has been very vocal about this issue. Groups like the National Association of Black Social Workers have taken a strong stand against placing black children in the homes of white parents, a position that outrages Mr. Moore. He recently compared social workers who oppose transracial adoption to George Wallace. "Both are saying the same thing, 'Segregation now, segregation tomorrow, segregation forever.' And both pretend they're just being realistic about racial discrimination."
The command to "defend the orphan" (Isaiah 1:16-17) has always been vital to the Christian message, Mr. Moore tells me. One thing that distinguished early Christians from their pagan neighbors was their treatment of unwanted children. And adoption is also the literal manifestation of a metaphor that Christians use to describe themselves all the time. "Every one of us who follows Christ was adopted into an already existing family," says Mr. Moore.
Russell Moore has offered a clear and compelling basis for celebrating and encouraging adoption, and for refuting the lies of this age with the power of the Gospel of Jesus Christ, which is, after all, a Gospel of adoption.
For Christians, this is thus a matter of adoption by the adopted. Such is the Kingdom of God.
In addition to being one of Salem’s nationally syndicated radio talk show hosts, R. Albert Mohler, Jr. is the president of The Southern Baptist Theological Seminary in Louisville, Kentucky and recognized as one of America’s leading theologians and cultural commentators. Contact Dr. Mohler at mail@albertmohler.com.
President, Southern Baptist Theological Seminary
September 4, 2008
The concept of adoption is nearly universal. In the classic sense it is the formal and legally recognized act of willingly receiving someone else's child as your own. In contrast to temporary guardianship or foster arrangements, adoption is permanent. Legally, adoption establishes a new identity for the child. In many cases around the world, adoption can mean the difference between life and death.
In the New Testament, adoption serves as a primary analogy of salvation. The sinner, who prior to faith in Christ is a rebel headed for destruction, is now adopted as a child of God. This new status is further defined as that of a joint-heir with Christ. By grace, the rebel child of the enemy is adopted as a child of the King. The former slave to sin is now a son or daughter of the heavenly Father.
As the Apostle Paul explains:
In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God. [Galatians 4:3-7, esv]
Further:
So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. [Romans 8:12-17, esv]
In recent years, American Christians have seen a recovery of adoption as a living concept -- and as a focus of congregational celebration.
Many evangelical congregations actively encourage families to adopt and offer support, education, and encouragement for international adoptions. This renewed interest among evangelicals attracted the attention of The Wall Street Journal. Naomi Schaefer Riley explains that adoption is now a "hot topic in the evangelical community" as Christians understand adoption to be a sanctity-of-human-life issue.
The article cites my colleague Russell Moore as a direct authority on the issue:
Russell Moore, the dean of the Southern Baptist Theological Seminary in Louisville, Ky., is the author of a forthcoming book called "Adopted for Life: The Priority of Adoption for Christian Families and Churches." A few years ago, Mr. Moore and his wife adopted two boys from Russia, and he notes that his church has posted a large map showing which countries member families have adopted children from. "In any given church," he notes, "you rarely see only one family who has adopted. . . . It becomes part of the culture of the congregation."
Given the vast number of at-risk orphans in the world -- now numbering in the millions -- this resurgence in adoption among American evangelicals should be a matter of public celebration. In the United States, 127,000 children are considered "unadoptable," and many of these are racial minorities. Shouldn't the adoption of these children be a priority for the church? It would seem so, but politics and political correctness often complicate the rescue of vulnerable children.
As Naomi Schaefer Riley reports:
"There is much more openness to transracial adoption today," Ms. Rosati says. And Mr. Moore has been very vocal about this issue. Groups like the National Association of Black Social Workers have taken a strong stand against placing black children in the homes of white parents, a position that outrages Mr. Moore. He recently compared social workers who oppose transracial adoption to George Wallace. "Both are saying the same thing, 'Segregation now, segregation tomorrow, segregation forever.' And both pretend they're just being realistic about racial discrimination."
The command to "defend the orphan" (Isaiah 1:16-17) has always been vital to the Christian message, Mr. Moore tells me. One thing that distinguished early Christians from their pagan neighbors was their treatment of unwanted children. And adoption is also the literal manifestation of a metaphor that Christians use to describe themselves all the time. "Every one of us who follows Christ was adopted into an already existing family," says Mr. Moore.
Russell Moore has offered a clear and compelling basis for celebrating and encouraging adoption, and for refuting the lies of this age with the power of the Gospel of Jesus Christ, which is, after all, a Gospel of adoption.
For Christians, this is thus a matter of adoption by the adopted. Such is the Kingdom of God.
In addition to being one of Salem’s nationally syndicated radio talk show hosts, R. Albert Mohler, Jr. is the president of The Southern Baptist Theological Seminary in Louisville, Kentucky and recognized as one of America’s leading theologians and cultural commentators. Contact Dr. Mohler at mail@albertmohler.com.
Wednesday, September 3, 2008
Providence - new bible dictionary - JI Packer
Providence . No single word in biblical Hebrew or Greek expresses the idea of God’s providence. pronoia is used for God’s purposive foresight by Plato, Stoic writers, Philo, who wrote a book On Providence (Peri pronoias), Josephus, and the authors of Wisdom (cf. 14:3; 17:2) and 3, 4 Macc.; but in the NT pronoia occurs only twice (Acts 24:2; Rom. 13:14), both times denoting, not God’s care and forethought, but man’s. The cognate verb pronoeoœ, too, is used only of man (Rom. 12:17; 2 Cor. 8:21; 1 Tim. 5:8).
Providence is normally defined in Christian theology as the unceasing activity of the Creator whereby, in overflowing bounty and goodwill (Ps. 145:9 cf. Mt. 5:45–48), he upholds his creatures in ordered existence (Acts 17:28; Col. 1:17; Heb. 1:3), guides and governs all events, circumstances and free acts of angels and men (cf. Ps. 107; Jb. 1:12; 2:6; Gn. 45:5–8), and directs everything to its appointed goal, for his own glory (cf. Eph. 1:9–12). This view of God’s relation to the world must be distinguished from: (a) pantheism, which absorbs the world into God; (b) deism, which cuts it off from him; (c) dualism, which divides control of it between God and another power; (d)indeterminism, which holds that it is under no control at all; (e) determinism, which posits a control of a kind that destroys man’s moral responsibility; (f) the doctrine of chance, which denies the controlling power to be rational; and (g) the doctrine of fate, which denies it to be benevolent.
Providence is presented in Scripture as a function of divine sovereignty. God is King over all, doing just what he wills (Pss. 103:19; 135:6; Dn. 4:35; cf. Eph. 1:11). This conviction, robustly held, pervades the whole Bible. The main strands in it may be analysed as follows.
a. Providence and the natural order
God rules all natural forces (Ps. 147:8f.), all wild animals (Jb. 38–41), and all happenings in the world, great and small, from thunderstorms (Jb. 37; Ps. 29) and plagues (Ex.7:3–11:10; 12:29ff.; Joel 2:25) to the death of a sparrow (Mt. 10:29) or the fall of a lot (Pr. 16:33). Physical life, in men and animals, is his to give and to take away (Gn. 2:17; 1 Sa. 1:27; 2 Sa. 12:19; Jb. 1:21; Pss. 102:23; 104:29–30; 127:3; Ezk. 24:16ff.; Dn. 5:23, etc.); so are health and sickness (Dt. 7:15; 28:27, 60), prosperity and adversity (‘evil’, Am. 3:6; cf. Is. 45:7), etc.
Since the regularity of the natural order is thought of as depending directly upon the divine will (cf. Gn. 8:22), the Bible finds no difficulty in the idea of an occasional miraculous irregularity; God does what he wills in his world, and nothing is too hard for him (cf. Gn. 18:14).
God’s providential government of the created order proclaims his wisdom, power, glory and goodness (Pss. 8:1, RV; 19:1–6; Acts 14:17; Rom. 1:19f.). The man who in face of this revelation does not acknowledge God is without excuse (Rom. 1:20).
The Bible presents God’s constant fulfilling of his kindly purposes in nature both as matter for praise in itself (cf. Pss. 104; 147) and as a guarantee that he is lord of human history, and will fulfil his gracious promises in that realm also (cf. Je. 31:35ff.; 33:19–26).
b. Providence and world history
Since the Fall, God has been executing a plan of redemption. This plan pivots upon Christ’s first coming and culminates in his return. Its goal is the creation of a world-wide church in which Jew and non-Jew share God’s grace on equal terms (Eph. 3:3–11), and through this the reintegration of the disordered cosmos (Rom. 8:19ff.), under the rule of Christ at his second coming (Eph. 1:9–12; Phil. 2:9ff.; Col. 1:20; 1 Cor. 15:24ff.). Through Christ’s present reign and future triumph, the OT prophecies of God’s Messianic kingdom (cf. Is. 11:1–9; Dn. 2:44; 7:13–27) are fulfilled. The unifying theme of the Bible is God’s exercise of his kingship in setting up this kingdom. No foe can thwart him; he [980] laughs at opposition to his plan (Ps. 2:4), and uses it to his own ends (cf. Acts 4:25–28, quoting Ps. 2:1f.). The climax of history will be the overthrow of those who fight against God and his kingdom, as the book of Revelation shows (Rev. 19, etc.).
Paul analyses the steps in God’s plan in terms of the Jew-Gentile and law-grace relationships in Gal. 3; Rom. 9–11; cf. Eph. 2:12–3:11.
c. Providence and personal circumstances
God told Israel as a nation that he would prosper them while they were faithful but bring disaster on them if they sinned (Lv. 26:14ff.; Dt. 28:15ff.). The attempt to understand the fortunes of individual Israelites in the light of this principle raised problems. Why does God allow the wicked to prosper, even when they are victimizing the just? And why is disaster so often the lot of the godly?
The first question is always answered by affirming that the wicked prosper only for a moment; God will soon visit them and take vengeance (Pss. 37 passim; 50:16–21; 73:17ff.), though for the present he may forbear, in order to give them further opportunity for repentance (Rom. 2:4f.; 2 Pet. 3:9; Rev. 2:21). The NT identifies the day of God’s visitation with the final judgment (cf. Rom. 2:3ff.; 12:19; Jas. 5:1–8).
The second question is tackled in several ways. It is asserted: (i) that the righteous will be vindicated when the day of visitation for the wicked comes (Ps. 37; Mal. 3:13–4:3); (ii) that meanwhile suffering is valuable as a God-given discipline (Pr. 3:11f.; Ps. 119:67, 71); (iii) that suffering, faithfully borne, even if not understood, glorifies God and leads to blessing in the end (Jb. 1–2; 42); (iv) that communion with God is the supreme good, and to those who enjoy it outward impoverishments are of no ultimate importance (Ps. 73:14, 23ff.; Hab. 3:17f.).
In the NT the fact that believers suffer ill-treatment and adverse circumstances is no longer a problem, since it is recognized that fellowship in Christ’s sufferings is fundamental to the Christian vocation (cf. Mt. 10:24f.; Jn. 15:18ff.; 16:33; Acts 9:16; 14:22; Phil. 3:10ff.; 1 Pet. 4:12–19). This recognition, in conjunction with the OT principles mentioned above, completely disposed of the ‘problem of suffering’ for the first Christians. Knowing something of their glorious hope (1 Pet. l:3ff.), and of the strengthening and sustaining power of Christ (2 Cor. 1:3ff.; 12:9f.), they could contentedly face all situations (Phil. 4:11) and rejoice in all troubles (Rom. 8:35ff.), confident that through adversity their loving Father was disciplining them in sanctity (Heb. 12:5–11), developing their Christian character (Jas. 1:2ff.; 1 Pet. 5:10; cf. Rom. 5:2ff.), proving the reality of their faith (1 Pet. 1:7), and so ripening them for glory (1 Pet. 4:13). In all things God works for the spiritual welfare of his people (Rom. 8:28); and he supplies them with whatever material things they need throughout their earthly pilgrimage (Mt. 6:25–33; Phil. 4:19).
Belief in providence determines many of the basic attitudes of biblical piety. The knowledge that God determines their circumstances teaches the faithful to wait on him in humility and patience for vindication and deliverance (Pss. 37; 40:13ff.; Jas. 5:7ff.; 1 Pet. 5:6f.). It forbids them to grow despondent or despairing (Pss. 42–43), and brings them courage and hope when harassed (Pss. 60; 62). It inspires all prayers for help, and praise for every good thing that is enjoyed.
d. Providence and human freedom
God rules the hearts and actions of all men (cf. Pr. 21:1; Ezr. 6:22), often for purposes of his own which they do not suspect (cf. Gn. 45:5–8; 50:20; Is. 10:5ff.; 44:28–45:4; Jn. 11:49ff.; Acts 13:27ff.). God’s control is absolute in the sense that men do only that which he has ordained that they should do; yet they are truly free agents, in the sense that their decisions are their own, and they are morally responsible for them (cf. Dt. 30:15ff.). A distinction, however, must be drawn between God’s allowing (or ‘giving up’) sinners to practise the evil that they have preferred (Ps. 81:12f.; Acts 14:16; Rom. 1:24–28), and his gracious work of prompting his people to will and do what he commands (Phil. 2:13); for in the former case, according to the biblical rule of judgment, the blame for the evil done belongs entirely to the sinner (cf. Lk. 22:22; Acts 2:23; 3:13–19), whereas in the latter case the praise for the good done must be given to God (cf. 1 Cor. 15:10).
Providence is normally defined in Christian theology as the unceasing activity of the Creator whereby, in overflowing bounty and goodwill (Ps. 145:9 cf. Mt. 5:45–48), he upholds his creatures in ordered existence (Acts 17:28; Col. 1:17; Heb. 1:3), guides and governs all events, circumstances and free acts of angels and men (cf. Ps. 107; Jb. 1:12; 2:6; Gn. 45:5–8), and directs everything to its appointed goal, for his own glory (cf. Eph. 1:9–12). This view of God’s relation to the world must be distinguished from: (a) pantheism, which absorbs the world into God; (b) deism, which cuts it off from him; (c) dualism, which divides control of it between God and another power; (d)indeterminism, which holds that it is under no control at all; (e) determinism, which posits a control of a kind that destroys man’s moral responsibility; (f) the doctrine of chance, which denies the controlling power to be rational; and (g) the doctrine of fate, which denies it to be benevolent.
Providence is presented in Scripture as a function of divine sovereignty. God is King over all, doing just what he wills (Pss. 103:19; 135:6; Dn. 4:35; cf. Eph. 1:11). This conviction, robustly held, pervades the whole Bible. The main strands in it may be analysed as follows.
a. Providence and the natural order
God rules all natural forces (Ps. 147:8f.), all wild animals (Jb. 38–41), and all happenings in the world, great and small, from thunderstorms (Jb. 37; Ps. 29) and plagues (Ex.7:3–11:10; 12:29ff.; Joel 2:25) to the death of a sparrow (Mt. 10:29) or the fall of a lot (Pr. 16:33). Physical life, in men and animals, is his to give and to take away (Gn. 2:17; 1 Sa. 1:27; 2 Sa. 12:19; Jb. 1:21; Pss. 102:23; 104:29–30; 127:3; Ezk. 24:16ff.; Dn. 5:23, etc.); so are health and sickness (Dt. 7:15; 28:27, 60), prosperity and adversity (‘evil’, Am. 3:6; cf. Is. 45:7), etc.
Since the regularity of the natural order is thought of as depending directly upon the divine will (cf. Gn. 8:22), the Bible finds no difficulty in the idea of an occasional miraculous irregularity; God does what he wills in his world, and nothing is too hard for him (cf. Gn. 18:14).
God’s providential government of the created order proclaims his wisdom, power, glory and goodness (Pss. 8:1, RV; 19:1–6; Acts 14:17; Rom. 1:19f.). The man who in face of this revelation does not acknowledge God is without excuse (Rom. 1:20).
The Bible presents God’s constant fulfilling of his kindly purposes in nature both as matter for praise in itself (cf. Pss. 104; 147) and as a guarantee that he is lord of human history, and will fulfil his gracious promises in that realm also (cf. Je. 31:35ff.; 33:19–26).
b. Providence and world history
Since the Fall, God has been executing a plan of redemption. This plan pivots upon Christ’s first coming and culminates in his return. Its goal is the creation of a world-wide church in which Jew and non-Jew share God’s grace on equal terms (Eph. 3:3–11), and through this the reintegration of the disordered cosmos (Rom. 8:19ff.), under the rule of Christ at his second coming (Eph. 1:9–12; Phil. 2:9ff.; Col. 1:20; 1 Cor. 15:24ff.). Through Christ’s present reign and future triumph, the OT prophecies of God’s Messianic kingdom (cf. Is. 11:1–9; Dn. 2:44; 7:13–27) are fulfilled. The unifying theme of the Bible is God’s exercise of his kingship in setting up this kingdom. No foe can thwart him; he [980] laughs at opposition to his plan (Ps. 2:4), and uses it to his own ends (cf. Acts 4:25–28, quoting Ps. 2:1f.). The climax of history will be the overthrow of those who fight against God and his kingdom, as the book of Revelation shows (Rev. 19, etc.).
Paul analyses the steps in God’s plan in terms of the Jew-Gentile and law-grace relationships in Gal. 3; Rom. 9–11; cf. Eph. 2:12–3:11.
c. Providence and personal circumstances
God told Israel as a nation that he would prosper them while they were faithful but bring disaster on them if they sinned (Lv. 26:14ff.; Dt. 28:15ff.). The attempt to understand the fortunes of individual Israelites in the light of this principle raised problems. Why does God allow the wicked to prosper, even when they are victimizing the just? And why is disaster so often the lot of the godly?
The first question is always answered by affirming that the wicked prosper only for a moment; God will soon visit them and take vengeance (Pss. 37 passim; 50:16–21; 73:17ff.), though for the present he may forbear, in order to give them further opportunity for repentance (Rom. 2:4f.; 2 Pet. 3:9; Rev. 2:21). The NT identifies the day of God’s visitation with the final judgment (cf. Rom. 2:3ff.; 12:19; Jas. 5:1–8).
The second question is tackled in several ways. It is asserted: (i) that the righteous will be vindicated when the day of visitation for the wicked comes (Ps. 37; Mal. 3:13–4:3); (ii) that meanwhile suffering is valuable as a God-given discipline (Pr. 3:11f.; Ps. 119:67, 71); (iii) that suffering, faithfully borne, even if not understood, glorifies God and leads to blessing in the end (Jb. 1–2; 42); (iv) that communion with God is the supreme good, and to those who enjoy it outward impoverishments are of no ultimate importance (Ps. 73:14, 23ff.; Hab. 3:17f.).
In the NT the fact that believers suffer ill-treatment and adverse circumstances is no longer a problem, since it is recognized that fellowship in Christ’s sufferings is fundamental to the Christian vocation (cf. Mt. 10:24f.; Jn. 15:18ff.; 16:33; Acts 9:16; 14:22; Phil. 3:10ff.; 1 Pet. 4:12–19). This recognition, in conjunction with the OT principles mentioned above, completely disposed of the ‘problem of suffering’ for the first Christians. Knowing something of their glorious hope (1 Pet. l:3ff.), and of the strengthening and sustaining power of Christ (2 Cor. 1:3ff.; 12:9f.), they could contentedly face all situations (Phil. 4:11) and rejoice in all troubles (Rom. 8:35ff.), confident that through adversity their loving Father was disciplining them in sanctity (Heb. 12:5–11), developing their Christian character (Jas. 1:2ff.; 1 Pet. 5:10; cf. Rom. 5:2ff.), proving the reality of their faith (1 Pet. 1:7), and so ripening them for glory (1 Pet. 4:13). In all things God works for the spiritual welfare of his people (Rom. 8:28); and he supplies them with whatever material things they need throughout their earthly pilgrimage (Mt. 6:25–33; Phil. 4:19).
Belief in providence determines many of the basic attitudes of biblical piety. The knowledge that God determines their circumstances teaches the faithful to wait on him in humility and patience for vindication and deliverance (Pss. 37; 40:13ff.; Jas. 5:7ff.; 1 Pet. 5:6f.). It forbids them to grow despondent or despairing (Pss. 42–43), and brings them courage and hope when harassed (Pss. 60; 62). It inspires all prayers for help, and praise for every good thing that is enjoyed.
d. Providence and human freedom
God rules the hearts and actions of all men (cf. Pr. 21:1; Ezr. 6:22), often for purposes of his own which they do not suspect (cf. Gn. 45:5–8; 50:20; Is. 10:5ff.; 44:28–45:4; Jn. 11:49ff.; Acts 13:27ff.). God’s control is absolute in the sense that men do only that which he has ordained that they should do; yet they are truly free agents, in the sense that their decisions are their own, and they are morally responsible for them (cf. Dt. 30:15ff.). A distinction, however, must be drawn between God’s allowing (or ‘giving up’) sinners to practise the evil that they have preferred (Ps. 81:12f.; Acts 14:16; Rom. 1:24–28), and his gracious work of prompting his people to will and do what he commands (Phil. 2:13); for in the former case, according to the biblical rule of judgment, the blame for the evil done belongs entirely to the sinner (cf. Lk. 22:22; Acts 2:23; 3:13–19), whereas in the latter case the praise for the good done must be given to God (cf. 1 Cor. 15:10).
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