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VI Providence

2. PROVIDENCE AND GOD

He hath blinded their eyes and hardened their heart. John 12:40.

This passage is from Isaiah (6:9; cp. Matt. 13:14), where the Lord warns the prophet at once that his labors of teaching will only end in making the people worse. First then he says, " Go and tell these people, When you hear, you hear but do not understand." He means, " I send you in order that you may speak to the deaf." Then he adds, " Harden the people's heart" ; by which he means that he intends his Word to issue in the punishment of the wicked; that he will make them totally blind, and they will plunge into a deeper darkness. Right as well as formidable is the judgment of God when he darkens the mind of men with the very light of his Word, so that they are bereft of all sense. By means of their only light, he covers them with a gross darkness!

However, we must note that the Word of God does not blind men by its own proper working. Nothing could be more absurd than that there should be no difference between truth and lies, or that the bread of life should act as deadly poison and medicine make a disease worse. When life is turned into death, we must blame men's evil for it. Besides, we must observe that God himself sometimes blinds the minds of men by depriving them of understanding and judgment; sometimes he does it through Satan and false prophets, whose lies make the people mad; sometimes he does it by his ministers, as when the doctrine of salvation is harmful and even deadly to the hearers. This is why, when the prophets fulfill their task of teaching faithfully, they ought to commend the fruit of their labors to the Lord. If they do not succeed, they should not quit, or lose their temper. Let them be satisfied to know that God approves of their labor; that although the savor of their doctrine does men no good, and the wicked turn it into a source of death to themselves, it is as Paul testifies, good and pleasing before God (2 Cor. 2:15).

Because the carnal mind is in enmity against God; for it is not subject to the law of God, neither indeed can be. Rom. 8:7.

Paul now proceeds to prove what he had said by adding that nothing but death can issue from all the effort of the flesh, because it struggles in enmity to the will of God. The will of God is the rule of righteousness; whatever does not agree with his will is unrighteous; and if unrighteous, it is at the same time deadly. When God is set against us, it is vain to expect life; for his wrath must directly and inevitably be followed by death, which is vengeance wrought by his wrath. And now let us remember that in all things the will of man is opposed to the will of God. For we differ from God as depravity differs from rectitude.

For. . . to the law of God. This is the explanation of the previous sentence. It tells us how it comes about that all the thoughts of the flesh strive against the will of God. The will of God is attacked only where he reveals it; but it is in the law that God tells us what pleases him. Therefore those who would try to find out rightly whether they conform with God, must judge all their purposes and concerns by the norm of God's law. Even though nothing in this world is active except as directed by God's secret providence, it is an intolerable blasphemy to pretend that therefore nothing happens except by his approval, as some frenzied people cavil in our day. What folly it is, to seek the distinction between rectitude and iniquity, which the law places before our eyes so openly and distinctly, in the deep labyrinth of secret providence! As I have said before, the Lord has his own hidden counsel by which he disposes of everything in the world. But since it is incomprehensible to us, let us have sense enough to keep away from undue curiosity in prying into it. In the meanwhile, it remains true and settled that nothing pleases him except righteousness, and that we cannot judge our own deeds rightly except by the law of God, which testifies without deception to what pleases and what displeases him.

Nor can be. And now look at the faculty of free will, which sophists cannot praise highly enough! With these words Paul affirms certainly and explicitly what they detest with open mouths: that it is impossible for us to bring our powers into subjection so as to obey the law. They throw at our faces that the heart is able to bend itself one way or another, provided only that it is aided by an impulse of the Spirit; that the choice between good and evil is free and in our hand, provided the Spirit comes to our help: so that to choose or to refuse is up to us. They also invent good impulses by which we set ourselves spontaneously to obey the law. Paul, on the contrary, tells us that our hard heart is bulging with irrepressible outrage [against God] and will not by its own nature bend down to put on the yoke of God. Nor does he argue about this or that part of us; but rather, speaking in general, he puts together all the impulses which rise up from within us in the same bundle. Therefore far be the free will of heathen philosophy from the Christian heart! Let everyone know himself as thee servant of sin, which he in fact is, that he may become free by the grace which he receives from Christ's own hand. To glory in any other freedom is the greatest stupidity.

But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 2 Tim. 3:13.

It is the worst of trials that godless men wax great and strong with their sacrilegious audacity, and the blasphemies and errors they perpetrate. Paul says elsewhere that Isaac was troubled not by the sword of Ishmael but by his taunting (Gal. 4:29). We may gather from this verse that the writer did not point to one particular kind of persecution, but spoke in general of trials which the children of God must endure when they contend for the glory of their Father.

I spoke, a little before, of how evil men shall grow worse and worse. The apostle predicts not only that they will offer obstinate resistance, but also that they shall succeed in harming and corrupting others. One good-for-nothing fellow can always tear down more than ten faithful teachers can build, no matter how hard they try. There is no scarcity of the tares sown by Satan and infesting the good earth. No sooner are some false prophets put down than others pop up in all directions.

Now, wickedness has this power not because lies are by nature more effective than truth, or because the devices of the devil are superior to the power of God's Spirit, but because men have a spontaneous inclination toward vanity and error, and will embrace much too readily whatever suits their fancy. Therefore by a just retribution of God, they become blinded and captive slaves to the pleasure of the devil. This is the principal reason for the effectiveness of the pestilence of ungodly teachings. And considering the ingratitude of men, it is right that this should be so. Therefore, godly teachers should take to heart the warning to be prepared for constant warfare, not to break down because it is long and drawn out, or succumb before the impudence and insolence of their adversaries.

There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay, but except ye repent, ye shall all likewise perish. Luke 13:1-3.

This passage is extremely helpful to us, because it is almost an inborn disease with us to be hard and severe in judging others, while we treat our own misdeeds as mere trifles. Thus it happens that not only do we deal too sharply with the sins of our brothers, but also, when things go wrong with them, we condemn them as infamous and reprobate people. Meanwhile, so long as God's hand is not heavy upon us, we sleep safely with our sins, as though we enjoyed God's favor and friendship. In this way, we are doubly guilty. For, when God chastises someone under our very eyes, he does it so as to warn us of his judgments, in order that each one of us may learn to examine himself and to weigh the punishment he himself deserves. And if he spares us for a time, by his kindness and mercy he invites us to repentance. It should be far from us to use the time allowed us as an occasion for sloth.

The point Christ makes is that those who suffer hardship at the hands of others are not the worst of men; and his purpose is to condemn our depraved judgment which turns us habitually against those who are afflicted by some calamity, and to root out that self-indulgence with which everybody treats his own self. God exercises his judgments freely, in his own way and order, so that some receive their punishment immediately, whereas others are allowed for a while to enjoy their ease and pleasure in peace. Christ is here teaching us that whatever calamities occur in this world, they are testimonies to the wrath of God; and from this we learn that unless we avert God's wrath we shall be destroyed.

The occasion which led to this exhortation was the statement of some people that Pilate had mixed human blood with the blood of sacrifices. They meant to bring contempt upon these sacrifices, because they were accompanied by such a chastisement. It is likely that this outrage was inflicted upon the Samaritans who had turned aside from the pure worship of the law. The Jews, therefore, were quick to applaud themselves while they condemned the Samaritans. But our Lord turned the matter into something else. Because the Jews hated and condemned the whole people of the Samaritans, he asked them if they thought the wretched few who were murdered by Pilate were so much more wicked than the rest. In other words, he said, " It can be no secret to you that the whole land of the Samaritans is full of ungodliness; and yet many who are worthy of punishment are still safe and sound." He must indeed be a blind and depraved judge who thinks that where there is affliction there must be sin. It is not true that the most wicked are dragged for punishment first. God chooses to punish a few out of a multitude, so that through them he may condemn the rest and fill them with the terror of his vengeance.

After having spoken of the Samaritans, Jesus turns to the Jews themselves. He points out that in those days eighteen people had been crushed to death by the fall of the tower of Jerusalem. He denies that these people were wicked above all others, and argues that their death ought to fill everyone with fear; for, if God had made them an example of his justice, it was not likely that the rest would be able to escape from his hand even though for a while they were being left alone. Christ does not discourage believers from attending to God's judgment; but he does ask them to do it rightly by beginning with their own sins. . . .

And his disciples asked him saying, Master, who did sin, this man, or his parents, that he was born blind?John 9:2.

First, since Scripture testifies that all the troubles of humanity arise from sin, whenever we see anyone in misery it naturally occurs to us at once that his distress is a punishment inflicted by the hand of God. Thus we err in three ways. First, few judge themselves as severely as they do others. If my brother meets adversity, right away I see the judgment of God in it. When God chastises me with an even heavier rod, I shut my eyes to my sins. But in passing judgment, a man ought to begin with himself; he ought not to spare himself more than others. If we would be just in this matter, we ought to be quicker to discern evil in ourselves than in others. Secondly, excessive rigor is wrong. No sooner do we find someone meeting disaster at God's hand than we jump to the conclusion that it is because God hates him. We turn his faults into crimes and almost despair of his salvation. On the contrary, we so belittle sins in our own case that we hardly see as little faults what we ought to confess as gross wickedness. In the third place, we sin by freely casting off as damned those whom God is trying with a cross.

It is true, as we said above, that all misery arises from sin. But it is also true that God afflicts his own for various reasons. Now, God does not avenge certain crimes in this world, but postpones punishment to the next, to deal with them all the more severely; conversely, he often deals severely with his faithful people, not because they have sinned greatly, but in order to mortify the sin of the flesh. At times he overlooks their sins; he tries their obedience and trains them in patience. Take the case of Job, who suffered more calamity than other men; God was not concerned with his sins. His purpose was rather to make a better trial of Job's faith through his various afflictions. Therefore, the interpreters who attribute all suffering indiscriminately to sin are fools -- as though all were punished equally, or as though in afflicting men, God had regard only to each man's desert!

Jesus answered, Are there not twelve hours in the day? If a manwalketh in the day, he stumbleth not, because he seeth the light of this world. John 11:9.

This verse has been explained in various ways. Some are of the opinion that men's minds are changeable, and seize every hour upon a new and different purpose; but nothing could be further from what Christ meant. This view would hardly be worth mentioning except that it has become a common proverb. Let us be content with the right and simple meaning of this verse. First, Christ borrows the simile from day and night. When a man walks in the dark, it is not strange if he knocks against something, or goes astray, or even gets lost. But when the sun shines and shows the way, he walks in safety. Now, the calling of God is like the light of day, which keeps us from hitting something or going astray. Whoever obeys the Word of God and does not go ahead except by his command, has a Guide and Director from heaven; and with this confidence, he sets on his way with courage and security. Now, as we learn from Ps. 91:11, anyone who walks in God's ways has angels for protectors and is safe under their guidance, so that his feet do not strike a stone. Therefore, Jesus, fortified by this confidence, goes ahead boldly into Judea without fear of being stoned. There is no danger of going astray when God, acting as our sun, directs our way.

This verse teaches us that, if a man lives by his own wits, without God's calling, he will wander and get lost all his life. Those who think they are very wise, and neither inquire of God nor receive his Spirit to govern all their actions, are blind and grope in the dark. There is only one right way: to hold on single-mindedly to our divine calling and to have God always walking ahead of us. This firmly established rule of life, which we must follow with perfect confidence, leads straight to a successful outcome because God does not rule our lives except for our well-being. And it is essential for us to realize that, as soon as the faithful move one foot in order to follow God, Satan comes forward with a thousand obstacles, and presents them with all sorts of perils, all with the one purpose of contriving to obstruct our way. Nevertheless, the Lord kindles his light and invites us to go ahead; we must walk with courage even though our way may be filled with many deaths. This we must do because God never bids us to go ahead without at the same time fortifying us with his promise; and the promise gives us our firm certainty that if we remain under his authority, he will bring us to a good and blessed end. This is our chariot; anyone who rides in it is never weary and cast down. Even though the obstacles on our way are so great that we could not overcome them in our own vehicle, we always find our way out with the wings which are given us, until we arrive at our destination; not because nothing adverse happens to believers, but because the very evils they meet are helps which bring them to salvation.

Then they sought to take him: but no man laid hands on him, because his hour had not yet come. John 7:30.

They did not lack the will to do him harm, or even the zeal to do it. They also had the power. Why then with all this were they helpless, as if they were bound hand and foot? The Evangelist answers that it was because Christ's hour had not come, by which he means that God's own protection guarded him against their fury and violence. And at the same time, he faces and removes the offense of the cross; because when we hear that Christ was subjected to death not by the will of men but as destined for such a sacrifice by the decree of the Father, we are no longer disquieted. And from this we may infer a general truth, that as we live day by day the hour of our death is in God's hand. It is hard to believe [but true] that, although subject to so many accidents, exposed to evil in the hands of so many lurking men and beasts, and liable to so many diseases, we are nevertheless safe from all peril until God is ready to call us. Our part is to struggle against our own lack of trust. First, let us hold on to the truth here taught us, then next to the goal set before us, and finally to the exhortation which follows: Casting all our cares on God, let each one of us fulfill his vocation without allowing fear to turn him aside from his duty. And let no man go beyond God's purpose for him. For, it is not right that a man trust the providence of God apart from God's own will for him.

But when Phineas, the son of Eleazar, the son of Aaron, the priest, saw it, he rose up from among the congregation and took a javelin in his hand. Num. 25:7. (The Harmony.)

Phineas' courage is celebrated because, while others did nothing, he was fired with holy zeal and leaped forward to inflict punishment. The inaction of the others is tacitly condemned, although their tears merit praise. But since their grief almost stupefied them, their virtue was not free from fault. Certainly, when the unbridled license of the people burst forth like waves from a stormy sea, it is not strange that the courage of good men broke down, or lay prostrate and feeble; and the more glorious was the zeal of Phineas who did not hesitate to oppose so many wicked criminals, raging with their own passions.

Someone may object that he exceeded the bounds of his vocation because he snatched a sword to slay, although he was not armed by God. But the answer to this is ready. Vocation is not always restricted to its ordinary duties, because God sometimes gives his servants new and unusual roles. As priest, Phineas was not charged with punishing crime; but he was especially called to do so by God's instigation and he was under the command of the Holy Spirit.

This incident ought not to be taken as an example from which to draw a general rule. God is free to appoint his servants to whatever special tasks he pleases; and his approval is enough evidence that he himself has called. We conclude without question that Phineas was under divine direction, because God declared that the deed pleased him. And this is repeated in Ps. 106:31. But if anyone in a private capacity begins in an excess of zeal to punish a like crime, he cannot plead Phineas' example unless he is truly convinced of his own heavenly commission.

We must not forget Christ's answer when his disciples wished to follow the example of Elijah and call down fire on those who had not received them: You know not of what spirit you are (Luke 9:55). If our zeal is to be approved by God, it must be tempered with spiritual wisdom and ruled by God's authority. The Holy Spirit must lead us and dictate to us what is right.

Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Matt. 6:9-10.

When we set out to pray, there are two things we must seek above all: first, that we may have access to God, and secondly, that we may rest in him with full and solid confidence, knowing his Fatherly love for us and his unbounded kindness; that he is ready to hear our prayers; and above all that he is spontaneously ready to come to our help. Christ calls himFather, and with this title, gives us sufficient ground for confidence in him. But because we trust God only in part because of his goodness, he next commends to us God's power. When Scripture says that God is in heaven, it means that God is sovereign over all things; that he holds the world and all that is in it in his hand; that his power sustains all and his providence orders all. So, David himself says in Ps. 2:4, " He who dwells in the heavens, shall laugh at them" ; and in Ps. 115:3, " Our God is in heaven; whatever he wills, he does."

In other words, when God is said to be in heaven, it is not meant that he is inside it; we must remember the words " Heaven of heavens do not contain him" (2 Chron. 2:6). This expression sets him apart from all creatures, and warns us that no mean and earthy thoughts about him should enter our minds, because he is higher than the whole world. So, Christ, above all, wanted to establish the disciples' trust in God's goodness and power; because unless our prayers are rooted in such faith, they do us no good. What stupidity and mad arrogance it would be to invoke God as Father, unless we are accepted as his children in the Body of Christ! It follows that we pray rightly only when we come to God trusting in the Mediator.

Hallowed be thy name. Now what I have said becomes clearer. In the first three petitions we are bid to subordinate our self-regard to the glory of God; not because the glory of God has no bearing upon our salvation, but because the majesty of God deserves to come before all other considerations. It is well for us that God reigns and that all honor is his due; for no man is aflame with the desire to glorify God, unless, forgetting himself, he elevates his mind to seek God who is high and lofty. Moreover, there is a close connection and likeness among these three petitions. Where God's name is hallowed, there is his Kingdom; and the principal mark of his Kingdom is that his will be done. When we consider how cold we are, and how slow to choose the greatest goods for which we are here commanded to pray, we see how needful and useful it is that these three petitions be thus distinguished one from another.

To hallow the name of Godis simply to honor him as is his due, so that men shall not think or speak of him without the highest homage. The opposite ofto hallowisto profane, which happens when men forget his majesty, or fail to render him the reverence and honor he deserves as God. Now, the glory by which God is hallowed [among men] emanates from and depends upon men's common knowledge of his wisdom, goodness, righteousness, power, and every other excellency of God. Of course, God is never without his holiness; but men do obscure it with their ill will and wickedness, and violate and corrupt it with their unholy contempt. The sum of this petition, therefore, is that the glory of God may shine in the world and be duly celebrated among men. Religion is most alive and vigorous when men confess that all God's works are right and worthy of praise, full of wisdom and altogether righteous. For, so it is that men embrace his Word with the obedience of faith, and approve of his pleasure and his works. But the faith by which we yield to God's Word is as it were our signature by which we acknowledge that God is faithful (John 3:33); whereas, unbelief and contempt of his Word is the greatest possible dishonor to God.

These words spoke Jesus, and lifted up his eyes to heaven. . . . John 17:1.

John's present account of how Christ prayed with eyes raised to heaven indicates his uncommon zeal and ardor. With this gesture, Christ testified that in spirit he was in heaven rather than on earth; that, having left the society of men behind, he was in communion with God. He looked up to heaven, not because God, who fills heaven and earth, is in it, but because it reveals his majesty in a special way. Besides, by asking us to raise our eyes to heaven, he exalts the Deity of God above all his creatures. For this same reason, it is well to raise our hands up while we pray. Human nature being lazy and slow, and the mind being drawn downward toward earthly things, men need such goadings, rather such chariots, that they may rise to God. Besides, if we would imitate Christ, let us beware that there be no more in outward act than in the mind. Let the inner disposition move the eyes, hands, tongue, and all we have.

The behavior of the publican who cast his eyes down does not contradict [the action of Christ spoken of in] this verse. Even though he was cast down with shame over his sins, his humility did not prevent him from being confident as he prayed for forgiveness. It was proper of Christ to pray in a different way, because he had no reason for shame. David, himself, prayed with eyes up, or down, according to the occasion.

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