Our God is in heaven; he does whatever pleases him.
Ps 115:3
The history of the universe, from beginning to end, is governed, planned, guided, and directed toward the loving ends of the all-wise and all-powerful Creator. Nothing eventuates which has not already been intended, either permissively or purposefully, by the Almighty God (Pr. 16:33; 1 Cor. 15:27; Eph. 1:11). Not only is God directly involved with creation by way of miracles, but he is indirectly involved through mediatorial means, such as the natural laws of the universe, angels, individual human agency (good and evil), families, nations, and prayer.
The ordinary providence of God can be seen in his supplying the created order with regularity in its operation (Gen. 8:22; Job 38:4-38; Ps. 104; Mt. 5:45; Acts 14:17). However, God provides extraordinarily through miraculous intervention for his specific redemptive purposes (Ex. 14:16; Ps. 78:13; Josh. 10:12-14; 1 Kgs. 18:17-49; Dan. 3:27-29; Mt. 8:2-3; Lk. 4:40; Jn. 9; Acts 9:42; Gal. 4:4; Heb. 2:4). Miracles do not transgress the laws of nature, since God set them in motion. Rather, miracles are divine irregularities in a universe that is created and sustained by the regular ways in which God governs through natural processes. Under his providential control, miracles primarily serve to redirect human and/or demonic activity toward God’s redemptive agenda (Mk. 2:1-12; 5:30, 34). Though all miracles do not necessarily have their origin in heaven (Mt. 24:24; Rev. 13:13), those which clearly point to and confirm God’s salvific plan originate in the kingdom of light (Acts 2:43; 3:6-26; 9:40-42; Heb. 2:3-4).
God’s providential control is seen in governing the affairs of nations. He is the chief architect and ruler over the nations (Job 12:23; Ezra 1:1; 6:22; Ps. 22:28; 33:14-15; Pr. 21:1; 16:9; Dan. 4:34-35; Acts 17:26). Even in the midst of evil, God redirects the results of wrong human choices toward his ultimate purposes, whether his purposes are for blessing, discipline, or judgment (Gen. 37:28; 45:5; 50:20; 2 Kgs. 19:25; Is. 10:5, 12; 13:17; Jer. 25:9, 12; Ez. 14:9; Hab. 1:5-12; Rom. 8:28-29; Eph. 1:11).
Not only does God redirect evil human activity toward his purposes, he also restrains evil. Abimilech was kept from having relations with Sarah, because God promised to fulfill his redemptive plan via Abraham’s offspring (Gen. 17:16-21; 20:1-7). The wicked plan of Haman to destroy the Jewish population was overruled by God’s providential plan to promote Esther in the Persian empire (Esther 4:14; 9:1-4). God contained the evil of the Ninevites by providing Jonah as a prophet to preach a message of repentance (Jonah 1:2; 3:10). Moreover, God provides government as a means of bridling the evil choices of humanity as well as allowing religious freedom (2 Thess. 2:6-7; Rom. 13:3-4; Acts 18:12-17).
Prayer is an expression of trust and reliance upon God’s providence and, therefore, is a means of God effecting change for the accomplishment of his will. Providentially, God responds to the prayers of his people (Gen. 18:22-33; 21:17; 30:17; Ex. 32:14; 1 Chron. 14:14; Dan. 10:12; Mt. 7:7-11; Acts 4:29-3 1; 12:5-11). Conditions for answered prayer include prayers offered in Jesus’s name (Jn. 14:13-14; 15:16; 16:23-24). To pray in the name of Jesus is to enter the presence of God by the authority and reputation of Jesus rather than any individual authority (e.g., Acts 3:6; 4:7; 16:18; 1 Cor. 5:4). It implies a surrendering of all personal authority and privilege and a submission to the Lord Jesus’ authority. Therefore, humility and dependence are necessary prerequisites to effective prayer (2 Chron. 7:14; Jm. 5:16; 1 Pt. 5:6-7). Also, Scripture teaches us to rely on God’s providence by praying according to God’s will (Mt. 6:10; 26:3 9; 1 Jn. 5:14-15). The fact that God knows in advance what we need before we ask (Mt. 6:8) suggests God’s provision is not so much in the answers, but in the prayers themselves.
God has providential control over all of history, despite the free, responsible choices of humans. Though Satan is the ruler of this world who seeks to bind everyone in darkness (2 Cor. 4:4; 1 Jn. 5:19; Rev. 12:9), God will have the final say (Rev. 20:10). Humans are endowed with significant freedom, both before and after the Fall, but nothing which occurs by human choice can make the plans and purposes of God contingent. Nothing!
Amen.