From the 1689 London Baptist Confession:
God the good Creator of all things, in His infinite power and wisdom does uphold, direct, dispose, and govern all creatures and things,1 from the greatest even to the least.2 by His most wise and holy providence, to the end for the which they were created, according unto His infallible foreknowledge, and the free and immutable counsel of His own will; to the praise of the glory of His wisdom, power, justice, infinite goodness, and mercy.3
1. Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6
2. Matthew 10:29-31
3. Ephesians 1:11
Scriptural Grounding
Hebrews 1:3: This verse declares that Christ "upholds the universe by the word of his power." The Greek word translated as "upholds" (φέρων) carries the idea of sustaining and carrying forward all things. This ties directly to the confession's assertion of God's active governance over all creation. It portrays God’s ongoing involvement in creation, contrasting with deism, which denies such involvement. Theologically, this verse affirms God’s omnipotence and Christ’s role in providence.
Job 38:11: In this passage, God declares His sovereign control over the sea, setting its limits: "Thus far shall you come, and no farther, and here shall your proud waves be stayed." This demonstrates God's authority over the natural world, highlighting His governance even in chaotic and powerful forces. The confession uses this to affirm that God directs all things, great and small, by His wisdom and power.
Isaiah 46:10-11: God’s proclamation, “My counsel shall stand, and I will accomplish all my purpose,” emphasizes His sovereignty and infallible foreknowledge. Verse 11’s imagery of calling a bird of prey from the east underscores His control over history and human affairs. This verse underpins the confession's teaching that God’s counsel is immutable and purposeful, governing all things toward His ends.
Psalm 135:6: "Whatever the LORD pleases, he does, in heaven and on earth." This emphasizes God’s freedom and omnipotence, acting according to His will without hindrance. It strengthens the confession’s statement on God’s ultimate control over creation and providence.
Matthew 10:29-31: Jesus teaches that not even a sparrow falls to the ground apart from God’s will, and the very hairs of our head are numbered. This speaks to God's meticulous providence, governing not just grand events but the minutiae of life. The confession echoes this, affirming God’s governance from the greatest to the least.
Ephesians 1:11: This verse declares that God "works all things according to the counsel of his will." The phrase “all things” encompasses every aspect of creation and history, affirming God’s sovereignty in guiding all things toward His purpose, for His glory. The confession reflects this theological truth in its emphasis on God’s infallible foreknowledge and immutable will.
Terminological Relevance
Providence: The confession uses this term to describe God's active governance over creation. In Reformed theology, providence is categorized into preservation, concurrence, and governance. Preservation refers to God sustaining creation (Hebrews 1:3), concurrence to God working through secondary causes (Genesis 50:20), and governance to His direction toward His ultimate purposes (Isaiah 46:10).
Immutable Counsel: This refers to God’s unchanging will and purpose. The term “immutable” reflects God’s nature (Malachi 3:6) and assures believers that His plans cannot be thwarted (Job 42:2). This contrasts with Open Theism, which suggests that God’s knowledge or plans might change based on human actions.
Foreknowledge: In this context, it means God’s eternal knowledge of all things, which is active and purposeful rather than passive. It aligns with passages like Romans 8:29, where foreknowledge implies a predetermined relational knowledge rather than mere foresight.
Theological Interaction
Reformed theology contrasts sharply with Arminianism, which teaches that God’s governance allows for human libertarian free will to determine outcomes. The confession asserts God’s meticulous providence, affirming that even human decisions are encompassed within His sovereign plan (Proverbs 21:1). Open Theism, which denies God's exhaustive foreknowledge, is refuted by this doctrine’s grounding in Scriptures like Isaiah 46:10-11.
Roman Catholicism acknowledges God's providence but incorporates the role of human cooperation with grace in achieving divine purposes. The confession emphasizes God’s ultimate sovereignty over all things, whereas Eastern Orthodoxy might place more weight on synergy in salvation.
Compared with the Westminster Confession of Faith, this section of the 1689 Confession is nearly identical, reflecting shared Reformed commitments. Augustine’s influence is evident in the focus on God’s sovereign will and purposes, which Calvin expanded upon in his doctrine of predestination.
Historical and Theological Comparison
The doctrine aligns with the Nicene affirmation of God as "Maker of heaven and earth, of all things visible and invisible." While councils like Chalcedon focused on Christology, the broader theological context of these councils supports God’s sovereignty over creation. Aquinas’ articulation of God as the "Prime Mover" complements the confession’s teaching by emphasizing divine causality without contradiction to secondary causes.
Debates during the Reformation, particularly between Luther and Erasmus, highlight this doctrine. Luther’s Bondage of the Will defends God's sovereignty against notions of autonomous human free will, aligning closely with the confession.
Practical and Devotional Implications
This doctrine inspires trust and confidence in God's sovereignty. Believers can rest in the assurance that nothing occurs outside His wise and good purposes (Romans 8:28). Worship is deepened by recognizing God’s active involvement in creation and history, leading to adoration of His wisdom, power, and mercy. Practically, this encourages humility and reliance on God in all circumstances, fostering a spirit of prayer and submission to His will.
In corporate worship, hymns celebrating God’s sovereignty, like "A Mighty Fortress Is Our God," reinforce the community's shared belief in His providential care, cultivating hope and unity in the body of Christ.
Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly;4 so that there is not anything befalls any by chance, or without His providence;5 yet by the same providence He ordered them to fall out according to the nature of second causes, either necessarily, freely, or contingently.6
4. Acts 2:23
5. Proverbs 16:33
6. Genesis 8:22
Scriptural Grounding
Acts 2:23: This verse demonstrates the interplay between God's sovereign foreknowledge and human responsibility. Peter declares that Jesus was "delivered up according to the definite plan and foreknowledge of God," yet He was crucified "by the hands of lawless men." God is the first cause, ordaining Christ’s crucifixion as part of His eternal purpose, while secondary agents (the lawless men) acted freely and sinfully. This supports the confession's assertion that God's decree renders all things certain yet operates through secondary causes without negating human responsibility.
Proverbs 16:33: "The lot is cast into the lap, but its every decision is from the LORD" highlights God’s sovereignty even in seemingly random events. This verse affirms that nothing occurs by chance but is directed by God’s providence. It illustrates the confession's teaching that all things are under God’s governance, even those perceived as contingent or accidental.
Genesis 8:22: God's promise of the regularity of seasons, day and night, and natural cycles demonstrates the concept of second causes operating necessarily. These natural laws reflect God's providential ordering, ensuring the stability of creation while allowing it to function through established means. This supports the confession's distinction between events that occur necessarily, freely, or contingently.
Terminological Relevance
First Cause: In theology, the first cause refers to God as the ultimate source and origin of all that exists. He decrees all things and ensures their fulfillment immutably and infallibly (Isaiah 46:10). This term is central to Reformed theology, emphasizing God’s sovereign role over creation without undermining the operation of secondary causes.
Secondary Causes: These are the means or agents through which God accomplishes His purposes in creation. For example, natural laws, human choices, and random events serve as secondary causes. This concept respects the integrity of creation, recognizing that God works through rather than against or outside of His established order (Genesis 50:20).
Necessarily, Freely, or Contingently: These terms describe different modes of causation under God’s providence:
Necessarily: Events that follow from fixed natural laws or divine decrees (e.g., the sun rising, Genesis 8:22).
Freely: Actions resulting from human or angelic volition, though still under God’s sovereign control (e.g., Acts 2:23).
Contingently: Events that appear to be chance occurrences but are ultimately directed by God (e.g., Proverbs 16:33).
Theological Interaction
The Reformed understanding of first and secondary causes contrasts with views such as Open Theism, which denies that God ordains all things immutably, asserting instead that God responds to events as they occur. The confession rejects this, affirming God’s comprehensive sovereignty without negating the genuine operation of secondary causes.
Roman Catholicism also affirms the doctrine of divine causality but includes an emphasis on human cooperation in grace that Reformed theology critiques as compromising divine sovereignty. Eastern Orthodoxy emphasizes synergy, focusing on human participation in God’s purposes, while the confession places primary emphasis on God's immutable decree.
The confession’s teaching aligns with the Westminster Confession of Faith but emphasizes pastoral clarity by explicitly categorizing causes as necessary, free, or contingent. Augustine’s writings, particularly his work on divine foreknowledge and human will in The City of God, form the backbone of this doctrine, while Calvin further developed it by focusing on the relationship between divine sovereignty and secondary means.
Historical and Theological Comparison
The doctrine finds resonance with Thomas Aquinas, who distinguished between God as the "First Cause" and created beings as "secondary causes" in his Summa Theologica. However, Aquinas emphasized a harmony between divine causality and free will that Reformed theology modifies to stress God’s ultimate sovereignty over all causes.
During the Reformation, the debate between Luther and Erasmus on the freedom of the will reflects this doctrine. Luther’s Bondage of the Will argues that human freedom is subordinate to God’s sovereign purposes, aligning with the confession’s view of secondary causes operating under divine decree.
Practical and Devotional Implications
This doctrine provides profound comfort for believers, affirming that God is in control of all events, even those that appear random or chaotic. Christians can trust that no aspect of life is outside of God’s providential care, encouraging reliance on His wisdom and sovereignty (Romans 8:28).
In practical terms, this doctrine fosters humility, as believers recognize that their choices and circumstances are ultimately under God’s control. It also inspires confidence in prayer, knowing that God is both sovereign over outcomes and responsive to His people’s petitions.
Devotionally, this teaching leads to worship of God’s infinite wisdom and power. Recognizing His governance over first and secondary causes draws believers to marvel at His ability to accomplish His purposes through means both visible and invisible, leading to deeper faith and trust in His providential care.
God, in his ordinary providence makes use of means,7 yet is free to work without,8 above,9 and against them10 at His pleasure.
7. Acts 27:31, 44; Isaiah 55:10-11
8. Hosea 1:7
9. Romans 4:19-21
10. Daniel 3:27
Scriptural Grounding
Acts 27:31, 44: In Acts 27:31, Paul warns that survival depends on the sailors staying on the ship, and in verse 44, the means of planks and broken pieces of the ship are used to save everyone. These verses illustrate that God uses ordinary means (human effort and materials) to accomplish His purposes. The survival of those aboard is attributed to God’s providence, yet human cooperation is part of the ordained means.
Isaiah 55:10-11: This passage compares the effectiveness of rain and snow in watering the earth to God’s word, which accomplishes His purposes. It emphasizes God’s use of means—in this case, His word—to achieve His ends. The confession draws on this to affirm that God works through established processes and tools in His providence.
Hosea 1:7: God declares He will save Judah "not by bow or sword or by war, or by horses and horsemen, but I, the Lord their God, will save them." This highlights God’s freedom to work without ordinary means, demonstrating His direct intervention in accomplishing His purposes apart from human or natural methods.
Romans 4:19-21: Abraham's faith in God’s promise, despite his and Sarah’s physical inability to conceive, demonstrates God working "above means." Though the natural ability to bear children was absent, God fulfilled His promise supernaturally, showing His power to transcend ordinary limitations.
Daniel 3:27: The account of Shadrach, Meshach, and Abednego emerging from the fiery furnace without harm demonstrates God working "against means." Fire, which naturally destroys, was rendered powerless by God’s intervention. This miraculous deliverance illustrates that God’s providence is not constrained by natural laws.
Terminological Relevance
Ordinary Providence: This refers to God’s use of established means, such as natural laws, human agency, or ordinary processes, to accomplish His purposes (e.g., Isaiah 55:10-11). This highlights God’s faithfulness in sustaining creation and working through predictable means.
Extraordinary Providence: This includes God’s actions without (Hosea 1:7), above (Romans 4:19-21), or against (Daniel 3:27) means. These actions demonstrate God’s sovereignty and freedom to operate beyond the constraints of the natural order when He wills.
Theological Interaction
The doctrine of God’s use of means aligns with Reformed theology’s emphasis on God’s ordinary providence, which upholds natural laws and secondary causes. This contrasts with Deism, which posits a God who created the world but remains uninvolved, rejecting the use of providential means.
In contrast to some strands of charismatic theology, which overemphasize God’s extraordinary acts (e.g., miracles), the confession strikes a balance, recognizing both God’s regular use of means and His freedom to work without, above, or against them. This balance is shared with other Reformed confessions, such as the Westminster Confession of Faith.
Eastern Orthodoxy, with its emphasis on the mystery of God’s providence, shares the acknowledgment of God working both through and beyond natural means. Roman Catholicism also affirms this balance, particularly in its theology of miracles and sacramental grace.
Historical and Theological Comparison
The confession’s teaching reflects a continuity with classical Christian theology, including Augustine’s articulation of God’s providence in The City of God. Augustine emphasizes God’s regular governance through means while also acknowledging His miraculous interventions. Calvin further elaborated on this balance, highlighting God’s sovereignty over both ordinary and extraordinary events.
Thomas Aquinas, in his Summa Theologica, articulated the compatibility of natural and supernatural causes. He affirmed that God works through means while remaining free to act beyond them, aligning with the confession’s assertions.
In Reformation debates, this doctrine defended God’s use of means against Anabaptists, who sometimes rejected ordinary means, emphasizing immediate divine action. The Reformed view maintained that God’s use of means does not diminish His sovereignty but rather reveals His faithfulness and wisdom in ordering creation.
Practical and Devotional Implications
Recognizing God’s use of means encourages gratitude for the ordinary provisions of life, such as food, work, and health, acknowledging them as gifts of His providence. It fosters a sense of responsibility, as human effort and obedience are often the means through which God accomplishes His purposes (e.g., Acts 27:31).
Believers are also encouraged to trust in God’s power to intervene directly in extraordinary ways when necessary. This trust nurtures a robust faith, whether God chooses to act through ordinary means or miraculously.
In worship, this doctrine inspires awe for God’s sovereign freedom and wisdom. Hymns celebrating God’s providence and power, such as "Great Is Thy Faithfulness," reflect the balance between His ordinary and extraordinary workings. This understanding deepens reliance on God in all circumstances, fostering humility and confidence in His perfect care.
The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that His determinate counsel extends itself even to the first fall, and all other sinful actions both of angels and men;11 and that not by a bare permission, which also He most wisely and powerfully binds, and otherwise orders and governs,12 in a manifold dispensation to His most holy ends;13 yet so, as the sinfulness of their acts proceeds only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.14
11. Romans 11:32-34; 2 Samuel 24:1; 1 Chronicles 21:1
12. 2 Kings 19:28; Psalms 76:10
13. Genesis 1:20; Isaiah 10:6-7, 12
14. Psalms 1:21; 1 John 2:16
Scriptural Grounding
Romans 11:32-34: Paul writes that God "has consigned all to disobedience, that he may have mercy on all," followed by a doxology that marvels at the unsearchable wisdom and knowledge of God. This passage underscores God’s sovereign purpose, even in allowing human sin, as part of His plan to reveal His mercy and glory. It affirms the confession’s teaching that God’s determinate counsel encompasses sin without implicating Him as its author.
2 Samuel 24:1 and 1 Chronicles 21:1: These parallel accounts—where 2 Samuel attributes David’s census to God’s anger and 1 Chronicles attributes it to Satan—illustrate God’s sovereignty even over sinful actions. God allows Satan to tempt David, yet God’s purpose is distinct and holy, demonstrating His ability to use even sin for His righteous ends.
2 Kings 19:28: God declares His sovereign control over Assyria, saying He has placed a hook in their nose and directed their movements. Even as Assyria sins in its aggression, God governs their actions to fulfill His purposes. This supports the confession’s teaching that God wisely and powerfully orders sinful acts without Himself being tainted by sin.
Psalm 76:10: "Surely the wrath of man shall praise you; the remnant of wrath you will put on like a belt." This verse demonstrates that God uses human wrath and sin to bring about His purposes, ensuring that all things ultimately serve His glory and plan.
Genesis 50:20: Joseph acknowledges that his brothers intended evil against him, but God intended it for good to accomplish His purposes. This epitomizes the confession’s teaching that God orders sinful acts to holy ends, without being the author of sin.
Isaiah 10:6-7, 12: God uses Assyria as an instrument of judgment on Israel, yet holds Assyria accountable for its sinful motives. This passage affirms the distinction between God’s holy purposes and the sinfulness of human agents.
Psalm 5:4 and 1 John 2:16: These verses emphasize God’s holiness, declaring that He does not delight in wickedness and that sin originates from the world, not from God. They safeguard the confession’s affirmation that God is neither the author nor approver of sin.
Terminological Relevance
Determinate Counsel: This refers to God’s eternal, sovereign plan by which He ordains all things, including the allowance of sin, for His holy purposes (Ephesians 1:11). The term underscores that nothing occurs outside of God’s wise and purposeful decree.
Bare Permission: This phrase rejects the idea that God is passively uninvolved in events involving sin. Instead, the confession teaches that God actively governs and orders all actions, including sinful ones, to ensure they fulfill His purposes without making Him the author of sin (Acts 2:23).
Manifold Dispensation: This highlights God’s complex and multi-faceted governance, wherein He uses even the sinful actions of creatures to achieve His righteous ends (Genesis 50:20).
Author of Sin: The confession explicitly denies that God is the author or approver of sin, affirming His holiness and justice. This term reinforces the distinction between God’s sovereignty over sin and His moral purity (James 1:13).
Theological Interaction
The Reformed doctrine of God’s sovereignty over sin contrasts with Arminianism, which often frames God’s relationship to sin as primarily permissive to protect human libertarian free will. Reformed theology, as articulated in the confession, maintains that God actively ordains all things—including sin—while preserving His holiness and the creature’s moral responsibility (Romans 9:19-23).
Open Theism denies that God has exhaustive foreknowledge of sinful actions, contradicting the confession’s affirmation of God’s infallible decree. In contrast, Roman Catholicism and Eastern Orthodoxy agree with Reformed theology on God’s sovereignty over sin but often emphasize human cooperation in ways that differ from the confession’s focus on God’s ultimate decree.
The doctrine is shared with the Westminster Confession of Faith, though both confessions draw heavily from Augustine’s teachings on sin and grace, particularly his insights on God’s ability to bring good out of evil. John Calvin develops this further, emphasizing God’s sovereignty in all events while maintaining His justice and holiness.
Historical and Theological Comparison
The confession builds on Augustine’s distinction between God’s permitting sin and ordaining it for good purposes, as seen in The City of God. Aquinas contributes to this discussion by emphasizing God’s causality as the primary cause that permits secondary causes, such as human sin, to act freely without implicating God in their moral evil.
The Reformation clarified and defended these doctrines in response to Pelagianism and semi-Pelagianism, which downplayed God’s sovereignty over human choices. Luther’s Bondage of the Will aligns closely with the confession’s teaching, asserting that even sinful acts fall under God’s providential governance without diminishing human culpability.
Practical and Devotional Implications
This doctrine offers profound comfort to believers, assuring them that even the worst of human sin cannot thwart God’s purposes. It reassures Christians that God is never out of control, even in the face of evil, and that He is working all things for His glory and the good of His people (Romans 8:28).
Recognizing God’s sovereignty over sin deepens humility and dependence on His grace, as believers understand that their sins cannot derail His plans. It also encourages forgiveness and patience toward others, knowing that God can use even their wrongdoing for His purposes (Genesis 50:20).
In worship, this doctrine inspires awe at God’s wisdom and sovereignty, as He brings good out of evil without compromising His holiness. Hymns and prayers that affirm God’s power over all things, such as "God Moves in a Mysterious Way," reflect this truth, fostering trust and adoration for His perfect governance.
The most wise, righteous, and gracious God does often times leave for a season His own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon Himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends.15 So that whatsoever befalls any of His elect is by His appointment, for His glory, and their good.16
15. 2 Chronicles 32:25-26, 31; 2 Corinthians 12:7-9
16. Romans 8:28
Scriptural Grounding
2 Chronicles 32:25-26, 31: These verses recount King Hezekiah’s pride after God’s miraculous deliverance and how God left him to test what was in his heart. This illustrates the principle that God may momentarily withdraw His perceived presence to expose and correct sin, leading to humility and dependence on Him. The confession reflects this biblical pattern of discipline and testing as an act of God’s wise and gracious providence.
2 Corinthians 12:7-9: Paul describes his "thorn in the flesh," given to prevent him from becoming conceited due to the abundance of revelations. Despite his pleas for its removal, God declares, "My grace is sufficient for you, for my power is made perfect in weakness." This supports the confession’s teaching that God uses trials to humble His children, teaching them to rely on His grace rather than their own strength.
Romans 8:28: "And we know that for those who love God all things work together for good, for those who are called according to his purpose." This verse assures believers that even trials and chastisements are part of God’s providential plan for their ultimate good and His glory. It encapsulates the confession’s assertion that all things, even painful experiences, are ordained for the good of God’s elect.
Terminological Relevance
Chastisement: In Reformed theology, chastisement refers to God’s loving discipline of His children. It is distinct from punishment, which is penal and retributive. Chastisement aims at correction, growth, and sanctification (Hebrews 12:5-11).
Manifold Temptations: This phrase reflects the variety and intensity of trials believers may face, encompassing external hardships, internal struggles, and spiritual battles (James 1:2-4). These are not random but serve God’s purposes for sanctification and reliance on Him.
Hidden Strength of Corruption: This term refers to the depths of sinfulness in the human heart that may not be fully realized until exposed through testing (Jeremiah 17:9). It underscores the confession’s focus on self-examination and humility.
Theological Interaction
This doctrine contrasts with prosperity theology, which often views trials as signs of a lack of faith or God’s disfavor. The confession asserts that trials are evidence of God’s fatherly love and sanctifying work (Hebrews 12:6). It also counters the Roman Catholic understanding of penance, emphasizing that God’s discipline is not a means of earning grace but a process of sanctification for those already justified.
In Arminian theology, trials might be interpreted as tests of human faithfulness that could potentially lead to loss of salvation. The confession, rooted in Reformed theology, emphasizes the assurance that such trials are appointed by God for the elect's good and do not threaten their ultimate salvation.
Like the Westminster Confession of Faith, this teaching aligns with Augustinian theology, which emphasizes God’s sovereignty in sanctification. Augustine’s writings, particularly in The Confessions, often reflect on God’s use of trials to draw believers closer to Himself.
Historical and Theological Comparison
The confession draws from scriptural principles of discipline articulated in Hebrews 12:5-11, which affirms that God disciplines His children for their holiness and good. This teaching parallels Aquinas’ distinction between God's corrective discipline and His ultimate justice. Aquinas emphasizes that discipline is an expression of divine love, aligning with the confession’s portrayal of God’s gracious purposes in chastisement.
The Reformation reaffirmed the biblical view of trials and chastisement against medieval misunderstandings of suffering as primarily punitive. Calvin emphasized in his Institutes that trials serve to mortify the flesh, humble the believer, and increase dependence on God, perfectly aligning with the confession’s assertions.
Practical and Devotional Implications
This doctrine provides believers with hope and perspective during trials. Understanding that discipline flows from God’s love assures Christians that their suffering is not meaningless but is part of His sanctifying work (James 1:2-4). It fosters humility as believers recognize the corruption of their own hearts and the need for God’s grace to sustain them.
Practically, this doctrine encourages vigilance against sin and reliance on God. Recognizing that God disciplines His children for their good motivates repentance, prayer, and dependence on His strength. It also cultivates gratitude, knowing that God’s discipline is evidence of His love and commitment to their sanctification (Hebrews 12:6).
In worship, hymns such as "How Firm a Foundation" remind believers of God’s sustaining grace in trials. This understanding leads to greater trust and submission to God’s will, inspiring perseverance and deepening their communion with Him through every season of life.
As for those wicked and ungodly men whom God, as the righteous judge, for former sin does blind and harden;17 from them He not only withholds His grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts;18 but sometimes also withdraws the gifts which they had,19 and exposes them to such objects as their corruption makes occasion of sin;20 and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan,21 whereby it comes to pass that they harden themselves, under those means which God uses for the softening of others.22
17. Romans 1:24-26, 28, 11:7-8
18. Deuteronomy 29:4
19. Matthew 13:12
20. Deuteronomy 2:30; 2 Kings 8:12-13
21. Psalms 81:11-12; 2 Thessalonians 2:10-12
22. Exodus 8:15, 32; Isaiah 6:9-10; 1 Peter 2:7-8
Scriptural Grounding
Romans 1:24-26, 28: Paul explains that God "gave them up" to impurity, dishonorable passions, and a debased mind because of their persistent rejection of truth. This passage illustrates God’s judicial hardening, where He withdraws His restraining grace and allows sinners to pursue their sinful desires, confirming them in their rebellion. The confession echoes this dynamic, emphasizing God’s righteousness in hardening the wicked.
Romans 11:7-8: This passage explains that Israel failed to obtain what it sought, and the elect were chosen while the rest were "hardened." God’s judicial action in hardening some is a demonstration of His sovereign judgment, aligning with the confession’s teaching that this hardening serves His righteous purposes.
Deuteronomy 29:4: Moses declares that God has not given Israel a heart to understand or eyes to see. This verse reflects God’s sovereign withholding of grace from the obstinate, emphasizing His authority to bestow or withhold understanding as He sees fit. This supports the confession’s assertion that God blinds and hardens the wicked.
Matthew 13:12: Jesus states, "To the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away." This illustrates how God withdraws His gifts from those who persist in unbelief, confirming them in their spiritual blindness and aligning with the confession's teaching.
Deuteronomy 2:30 and 2 Kings 8:12-13: These passages recount instances of God hardening the hearts of individuals (e.g., Sihon, Hazael) to fulfill His purposes. They demonstrate God’s sovereign right to direct events for His glory, even through the hardening of the wicked.
Psalms 81:11-12: God declares that He "gave them over to their stubborn hearts to follow their own counsels." This reflects God’s judicial act of allowing sinners to experience the full consequences of their rebellion, confirming them in their sin.
2 Thessalonians 2:10-12: Paul explains that God sends a "strong delusion" to those who reject the truth, so they believe what is false. This demonstrates God’s active involvement in confirming the wicked in their chosen path of disobedience as an act of righteous judgment.
Exodus 8:15, 32: Pharaoh hardens his heart despite the signs and wonders God performed. The confession highlights this as an example of sinners hardening themselves under the very means God uses to soften others.
Isaiah 6:9-10: God instructs Isaiah to preach in a way that will harden rather than soften the hearts of the people, showing that God’s purposes in hardening are part of His sovereign plan. This aligns with the confession’s teaching on the dual effects of God’s means of grace.
1 Peter 2:7-8: Christ is described as a stone of stumbling and a rock of offense to those who disobey, "as they were destined to do." This verse reflects the confession’s assertion that the wicked harden themselves through the same means that soften the elect.
Terminological Relevance
Judicial Hardening: This term refers to God’s righteous act of withholding grace or withdrawing restraint, thereby allowing sinners to pursue their sinful desires. It is a judicial act because it is a response to human sin and rebellion (Romans 1:24).
Withholding Grace: This refers to God’s decision to withhold the special, effectual grace that enables repentance and faith. It highlights His sovereign freedom in dispensing grace (Deuteronomy 29:4).
Means of Softening: This term reflects God’s use of His word, discipline, or providence to draw sinners to repentance. However, for the wicked, these same means may result in further hardness, demonstrating the dual effects of God’s providence (Isaiah 6:9-10).
Theological Interaction
Reformed theology affirms God’s sovereignty in judicial hardening, contrasting with Arminian views that typically attribute hardening to the unassisted will of the sinner. While Arminianism emphasizes libertarian free will, the confession asserts that even hardening falls under God’s sovereign control, though without making Him the author of sin.
Roman Catholic theology shares a doctrine of reprobation but incorporates human cooperation in resisting grace. Eastern Orthodoxy emphasizes human synergy and often refrains from articulating God’s involvement in hardening as explicitly as Reformed theology does.
The doctrine aligns with the Westminster Confession of Faith, and both confessions draw on Augustinian theology. Augustine, particularly in his anti-Pelagian writings, argued that God’s withholding of grace reveals human dependence on divine mercy and justice.
Historical and Theological Comparison
The confession builds on Augustine’s teaching that God’s withholding of grace serves to demonstrate His justice and mercy. Calvin expanded this, articulating a robust doctrine of double predestination, where God’s sovereign election of some and passing over others is grounded in His good pleasure and righteous purposes.
The Reformation rejected views that softened God’s sovereignty over reprobation, particularly those of Erasmus, who emphasized human autonomy in responding to grace. Luther’s Bondage of the Will aligns closely with this doctrine, emphasizing God’s absolute sovereignty over salvation and judgment.
Practical and Devotional Implications
This doctrine underscores the gravity of sin and the need for humility before God. Believers are reminded of their dependence on God’s grace and their inability to soften their own hearts apart from His work (John 6:44). It fosters a posture of gratitude, as believers recognize that their salvation is entirely a gift of God’s mercy (Ephesians 2:8-9).
The doctrine also encourages evangelism and prayer, as God often uses the means of preaching and intercession to soften hearts. It motivates watchfulness, reminding Christians to respond humbly to God’s grace and not to presume upon His mercy (Hebrews 3:13).
In worship, this doctrine inspires awe at God’s holiness and sovereignty. Hymns like "Amazing Grace" highlight the wonder of God’s intervention in softening and saving hearts that would otherwise remain hardened. The teaching ultimately points believers to rely on God’s grace and justice in all things, deepening their reverence and trust in Him.
As the providence of God does in general reach to all creatures, so after a more special manner it takes care of His church, and disposes of all things to the good thereof.23
23. 1 Timothy 4:10; Amos 9:8-9; Isaiah 43:3-5
Scriptural Grounding
1 Timothy 4:10: Paul describes God as "the Savior of all people, especially of those who believe." This verse highlights the general benevolence of God toward all His creatures but emphasizes His special care for believers. The confession reflects this distinction, affirming God’s providence over all creation while highlighting its unique focus on the welfare of His church.
Amos 9:8-9: God declares that He will not utterly destroy the house of Jacob, promising to sift Israel among the nations like grain, preserving the faithful remnant. This demonstrates God’s providential care for His people, ensuring their preservation despite judgment. The confession echoes this truth, emphasizing that God disposes all things for the good of His church.
Isaiah 43:3-5: God assures Israel of His presence and protection, declaring, "I give Egypt as your ransom" and "Fear not, for I am with you." This passage emphasizes God’s intimate involvement with His people, His willingness to act on their behalf, and His commitment to their ultimate good. The confession reflects this special providence for the church, grounded in God’s covenantal faithfulness.
Terminological Relevance
General Providence: This refers to God’s overarching governance of all creation, ensuring the preservation and operation of the world (e.g., Matthew 5:45). The confession acknowledges this universal care while distinguishing it from God’s special care for His church.
Special Providence: This term describes God’s focused and redemptive care for His covenant people. It emphasizes that God’s providential acts are particularly directed toward the good of His church, aligning with passages like Romans 8:28.
Church: The term refers to the body of believers, both visible and invisible, across time and space. In the confession, it denotes those who are the object of God’s special care, reflecting the covenantal relationship between God and His people (Ephesians 5:25-27).
Theological Interaction
Reformed theology emphasizes the church’s central place in God’s providential plan, contrasting with deistic views that deny God’s active involvement in history. While Arminian theology also affirms God’s care for the church, Reformed theology uniquely emphasizes God’s sovereign orchestration of all things for the church’s ultimate good (Ephesians 1:11).
Roman Catholicism shares the view of God’s providence over the church but often identifies it with the institutional Catholic Church. The confession, in contrast, focuses on the universal body of believers as the primary object of God’s providence. Eastern Orthodoxy similarly highlights the church’s place in God’s redemptive plan, often stressing the mystical and sacramental nature of God’s care.
The Westminster Confession of Faith similarly affirms God’s special providence for the church, reflecting the shared Reformed commitment to God’s covenantal faithfulness. Augustine’s writings, particularly in The City of God, underscore the distinction between God’s care for His people and His general providence over creation, influencing this doctrine.
Historical and Theological Comparison
Augustine distinguished between the civitas Dei (City of God) and the civitas terrena (Earthly City), emphasizing God’s special providence for the former. His theology of the church as the primary object of God’s redemptive work forms the foundation for this doctrine. Calvin built on this, emphasizing that all of God’s providential acts are ultimately for the glory of God and the good of His elect.
The Reformation reaffirmed the church’s special place in God’s providence, distinguishing it from medieval notions that often conflated institutional structures with the body of Christ. This teaching also aligns with Aquinas’ distinction between general and particular providence, though Aquinas placed greater emphasis on hierarchical structures within the church.
Practical and Devotional Implications
This doctrine provides profound assurance to believers, reminding them that God’s sovereign care is directed uniquely toward the good of His church. It encourages confidence that all events, even trials and hardships, are part of His providential plan to bless and sanctify His people (Romans 8:28).
Practically, this doctrine fosters unity and commitment within the church, as believers recognize their place in God’s redemptive purposes. It motivates participation in corporate worship, prayer, and ministry, knowing that the church is the primary object of God’s care and the instrument through which He accomplishes His purposes in the world.
In worship, this teaching inspires gratitude and trust in God’s faithfulness. Hymns such as "The Church’s One Foundation" celebrate God’s special providence for His people, fostering hope and reliance on His promises. The understanding of God’s providence for the church also calls believers to a deeper sense of identity and mission, as they live as recipients and instruments of His grace in the world.