The Silence of the Savior Video 4 min

https://apologeticspress.org/video/silence-of-the-savior/ 

Click on the link above and follow the paths provided.

Cancel Culture is Nothing New Video 7 min

https://apologeticspress.org/video/cancel-culture-is-nothing-new/ 

Click on the link above and follow the paths provided.

 

Questions and Answers: Did the Midianites or the Ishmaelites Sell Joseph to Potiphar?

Eric Lyons

Alleged Discrepancies

Q.

Did the Midianites or the Ishmaelites sell Joseph to Potiphar (Genesis 37:36; 39:1)?

A.

After a thorough study of the Scriptures, one easily can see that the names “Ishmaelites” and “Midianites” are used interchangeably. The book of Judges records that after Gideon and his 300 mighty men defeated their enemy,

The men of Israel said to Gideon, “Rule over us, both you and your son, and your grandson also; for you have delivered us from the hand of Midian….” Then Gideon said to them, “I would like to make a request of you, that each of you would give me the earrings from his plunder.” For they [those whom Gideon and his men had just conquered—EL] had gold earrings, because they were Ishmaelites. …Now the weight of the gold earrings that he requested was one thousand seven hundred shekels of gold, besides the crescent ornaments, pendants, and purple robes which were on the kings of Midian (Judges 8:22,24,26, emp. added).

After Gideon had delivered the Israelites from the hand of Midian, he requested the golden earrings that the Israelites had plundered. Plundered from whom? From those whom Gideon and the Israelites had just conquered. And who were they? Like Moses, in his inspired historical narrative concerning Joseph, the inspired writer of Judges referred to the people of Midian as Ishmaelites.

The Midianites and Ishmaelites mentioned in Genesis chapters 37 and 39 were the same group of traders. This is not a contradiction. In ancient times, these tribes often were confounded, probably for two reasons: (1) both groups were descendants of Abraham (Genesis 16:15; 25:2); and (2) and both were similar in their mode of life and in their constant change of abode. Strangers hardly could distinguish them, especially when they appeared not as tribes, but as Arabian merchants, such as they are described in Genesis 37 and 39 (Keil and Delitzsch, 1996).

REFERENCES

Keil, C.F. and F. Delitzsch (1996), Keil and Delitzsch Commentary on the Old Testament (Electronic Database: Biblesoft), new updated edition.

REPRODUCTION & DISCLAIMERS: We are happy to grant permission for this article to be reproduced in part or in its entirety, as long as our stipulations are observed.

 

One God Who Is Three Beings?

Donnie DeBord, Ph.D.

Doctrinal MattersExistence of GodNature of God

Does the doctrine of the Trinity mean that Christians believe in three beings?

The answer of historic Christianity is an unambiguous, “no.” The doctrine of the Trinity exists precisely to reject the idea that God is three beings. Far from undermining monotheism, Trinitarian doctrine is the church’s disciplined attempt to confess everything Scripture says about God without contradiction.

This article argues that the Christian doctrine of the Trinity affirms one divine being eternally existing as three distinct persons, and that any account of the Trinity that speaks of “three beings” departs from biblical and historic Christian teaching.

The Bible’s Uncompromising Monotheism

From its opening pages, the Bible insists that God is one. This is not a peripheral claim. This stands at the heart of Israel’s faith and shapes every act of worship and obedience. The Lord says, “Hear, O Israel: The Lord our God, the Lord is one!” (Deuteronomy 6:4, NKJV). This confession, often called the Shema, is not merely a statement about numbers. It declares that Israel’s God is unique, indivisible, and without rival. He is not one among many. He alone is God.

This theology reverberates in the prophets. Through Isaiah, the Lord declares: “I am the Lord, and there is no other; There is no God besides Me” (Isaiah 45:5). Again He says: “You are My witnesses,” says the Lord, “And My servant whom I have chosen, that you may know and believe Me, And understand that I am He. Before Me there was no God formed, Nor shall there be after Me” (Isaiah 43:10).

Remarkably, the New Testament does not soften this insistence of the one God even as we find more direct claims for the deity of the Father, Son, and Spirit. Paul affirms without hesitation, “There is one God” (Romans 3:30). And again: “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).

Any theology that multiplies divine beings is in contrast and competition to the Bible’s central confession of one God. If the doctrine of the Trinity required belief in three beings, it would collapse under the weight of Scripture’s own testimony.

Scripture’s Trinitarian Theology

The same Scriptures that insist on the oneness of God also speak of the Father, the Son, and the Holy Spirit in ways that cannot be reduced to mere titles or roles. However, these distinctions must also fit within the oneness of God.

John describes the eternality and deity of Christ saying, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). The Word is distinguished from God and yet fully identified as God. This Word, John later tells us, “became flesh and dwelt among us” (John 1:14). The incarnate Son is not a lesser divine being. He shares fully in the divine identity. After the resurrection, Thomas addressed Jesus directly and confessed: “My Lord and my God!” (John 20:28). Paul says of Christ, “in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9).

The Holy Spirit is described with the same seriousness. In Acts 5, Peter confronts Ananias with these words: “Why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?… You have not lied to men but to God” (Acts 5:3-4). The Spirit is “the Spirit of the Lord” (Acts 5:9). To lie to the Spirit is to lie to God. The Spirit is not an impersonal force but a divine Person who acts, speaks, and wills.

Scripture therefore presses three claims upon the reader at once: there is one God; the Father is God; the Son and the Spirit are also God. The doctrine of the Trinity did not create this tension. It exists because the Bible itself creates it. This can be summarized by saying that the Father, Son, and Spirit share the same divine essence.

Speaking Carefully About Being and Person

The early Church learned, sometimes painfully, that confusion arises when Christians speak about God without care. Over time, the Church adopted a distinction that proved essential. The idea of Being answers the question of what something is. The idea of Person answers the question of who someone is. Therefore, we can say God is one in being. Father, Son, and Holy Spirit are three in person who share that one divine being or essence.

This distinction arises from Scripture’s own patterns of speech. Jesus prays to the Father. He speaks of the Father sending the Son. He promises to send the Spirit. These are not theatrical roles played by a single divine actor. They are real personal relations. And yet Scripture never allows us to conclude that there are three gods. The unity of the divine substance or being is not compromised by tri-personal distinction.

Why “Three Beings” Cannot Work

To call God three beings is to say that there are three distinct centers of existence. Even if those beings are perfectly united in love or purpose, they remain numerically three. This view reduces divine unity to agreement rather than identity. The Church recognized early that this position undermines biblical monotheism and affirms polytheism.  Christians must neither divide the divine essence nor collapse the Persons into one. The Father, Son, and Spirit are each God, yet not three gods but one God.

If the Father, Son, and Spirit are not three beings, how are they truly distinct? Scripture distinguishes them not by dividing the divine essence but by their eternal relations. Jesus declares: “For as the Father has life in Himself, so He has granted the Son to have life in Himself” (John 5:26). He speaks of the glory He shared with the Father “before the world was” (John 17:5). He promises the Spirit Who “proceeds from the Father” (John 15:26) and Who is sent by the Son.

These relations are eternal. They do not describe events in time but the way the one divine life exists. Because God is not composed of parts, these relations do not multiply beings. They distinguish Persons within the one Divine Being.

Why This Theology Matters

The doctrine of the Trinity is not an abstract puzzle reserved for theologians. It shapes how Christians pray, worship, and trust God. Paul writes, “For through Him we both have access by one Spirit to the Father” (Ephesians 2:18). Christian prayer is directed to the Father, through the Son, in the Holy Spirit. This is not confusion. It is participation in the life of the one God. Because God is one Being, His saving purpose is not divided. The Father does not will one thing while the Son wills another. The unity of God grounds the unity of salvation.

The Christian doctrine of the Trinity does not teach that God is three beings. It teaches something far more careful and far more faithful to Scripture. God is one in being and three in person. This confession preserves biblical monotheism, honors the full deity of Father, Son, and Spirit, and anchors salvation in the life of the one living God. In short, the Trinity is not three gods who cooperate. It is one God who eternally lives as Father, Son, and Holy Spirit.

REPRODUCTION & DISCLAIMERS: We are happy to grant permission for this article to be reproduced in part or in its entirety, as long as our stipulations are observed.

 

How Does God Prove That He Is God?

Donnie DeBord, Ph.D.

Existence of GodNature of Go

One of the striking ways God proves His existence and distinguishes Himself from all false gods is by demonstrating His perfect knowledge of the future. Nowhere is this clearer than in Isaiah 45-46, where God declares that He alone is the Lord over history, able to foretell events before they occur. While idols are powerless, and human rulers are blind to what lies ahead, God alone knows and shapes the course of history. His ability to declare the future proves that He alone is God.

God’s Challenge to the Nations

In Isaiah 45, God speaks through Isaiah to Cyrus, the Persian king, over a century before Cyrus is even born.1 The Lord declares, “I call you by your name, I name you, though you do not know me” (Isaiah 45:4, ESV). This prophecy is stunning: God identifies Cyrus long before he appears in history and declares that he will be the instrument of Israel’s deliverance. Isaiah 46 continues this theme. Here, God contrasts Himself with the idols of Babylon, which must be carried on the backs of animals (Isaiah 46:1-2). These false gods are burdensome, helpless, and mute. In contrast, the Lord declares, “I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done” (Isaiah 46:9-10, ESV). 

This is a direct challenge to anyone who doubts God’s existence or God’s perfect knowledge of the future. Unlike the lifeless idols that require human hands to move them, God moves history itself. No pagan deity can do this. False gods and false conceptions of God must remain silent because they have no knowledge of the future. But the true God predicts and ensures what will happen.

Conclusion

God’s ability to declare the future is a display of His divinity. This is one reason why the prophecy of Cyrus is so significant. Cyrus does not know the God of Israel, yet he fulfills God’s will precisely as foretold. The Persian king’s actions are not outside of God’s influence but are part of His divine plan. This truth is meant to bring comfort to God’s people. If God alone knows the future, and if the future unfolds according to His purpose, then those who trust Him need not fear. The Israelites might have doubted their God, but Isaiah reminds them that their deliverance is already assured because the One who reveals the future remains Lord of the future.

The God of the Bible is God alone. He proves this through His perfect knowledge of the future. He alone declares the end from the beginning.

Endnotes

1 For evidence of the book of Isaiah being written in the 8th century B.C. (cf. Isaiah 1:1), 150 years before Cyrus of Persia lived, see Clyde M. Woods’ commentary on Isaiah; John Oswalt, The Book of Isaiah, chs 1-39; and E. J. Young, The Book of Isaiah.

REPRODUCTION & DISCLAIMERS: We are happy to grant permission for this article to be reproduced in part or in its entirety, as long as our stipulations are observed.

 

The Skeptic’s Faulty Assumption

Kyle Butt, D.Min.

Creation vs. EvolutionDoctrinal MattersExistence of GodAtheismAtheismFaith and ReasonFaith and Reason

One of the skeptic’s favorite tactics in an attempt to discredit the God of the Bible is to insist that God is a cruel, heartless, vengeful God Who capriciously sends floods or armies through the land destroying innocent men, women, and children. Skeptics especially like to focus on the children. How could a loving God send Saul and his army to destroy all the Amalekites, including the “infant and nursing child?” Steve Wells claims that “God just wanted to see some more innocent people killed” (2001). Or, how could a loving God send a flood to destroy all the people of the Earth, including the innocent babies? The argument goes something like this: (1) the God of the Bible is supposed to be good and loving; (2) the God of the Bible kills innocent children; (3) therefore the God of the Bible cannot be good and loving.

At first glance, this logic seems to make sense. When examined more closely, however, there lies within this syllogism a faulty assumption. The faulty assumption built into this line of reasoning is that death is always, in every circumstance, an evil thing. With the assumption built in, the second premise should read like this: The God of the Bible kills innocent children, and death of anyone innocent is always a bad thing. The assumption that death, especially the death of innocent children, is always bad, stems from the skeptic’s adherence to pure naturalism. If this physical life and material world are all that exist, then to take an innocent person out of this physical world is inherently evil, according to the skeptic.

Yet, the same Bible that tells about a God Who takes the physical lives of innocent children also informs the reader that this physical world is not all there is to existence. In fact, the Bible explains that every person has a soul that will live forever, long after physical life on this Earth is over (Matthew 25:46; see also Thompson, 2001). The Bible consistently stresses the fact that the immortal soul of each individual is of much more value than that individual’s physical life on this Earth. Jesus Christ said: “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matthew 16:26).

Although the skeptic might object, and claim that an answer from the Bible is not acceptable, such an objection falls flat for one primary reason—the skeptic used the Bible to formulate his argument. Where is it written that God is love? The answer: in the Bible in such passages as 1 John 4:8. Where do we learn that the Lord did, indeed, kill or order the deaths of babies? Once again, that information comes directly from the Bible. Where, then, should we look for an answer to this alleged discrepancy? The answer should be the Bible. If the alleged problem is formulated from biblical testimony, then the Bible should be given the opportunity to explain itself. As long as the skeptic uses the Bible to formulate the problem, we certainly can use the Bible to solve the problem. The biblical solution to the alleged problem in this instance is that every person has an immortal soul that is of inestimable value.

With the value of the soul in mind, let us examine several verses that prove that physical death is not necessarily evil. In a letter to the Philippians, the apostle Paul was writing from prison to encourage the Christians. His letter was filled with hope and encouragement, but it also was tinted with some very pertinent comments about the way that Paul (and God) view death. In Philippians 1:21-23, Paul wrote:

For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better (emp. added).

According to the skeptic, the death of an innocent person is always, in every case, an evil thing. In these verses, however, Paul lays that faulty assumption to rest. Paul, a faithful Christian, said that death was a welcome visitor. In fact, Paul said that the end of his physical life on this Earth would be “far better” than its continuation. For Paul, as well as for any faithful Christian, the cessation of physical life is not loss, but gain. Such would apply to innocent children as well, since they are in a safe condition and go to paradise when they die (see Butt, 2003).

Other verses in the Bible show that the loss of physical life is not inherently evil. The prophet Isaiah concisely summarized the situation when he was inspired to write:

The righteous perishes, and no man takes it to heart; merciful men are taken away, while no one considers that the righteous is taken away from evil. He shall enter into peace; they shall rest in their beds, each one walking in his uprightness (57:1-2, emp. added).

Isaiah recognized that people would view the death of the righteous incorrectly. He plainly stated that this incorrect view of death was due to the fact that most people do not think about the fact that when a righteous or innocent person dies, that person is “taken away from evil,” and enters “into peace.”

The psalmist wrote: “Precious in the sight of the Lord is the death of His saints” (Psalm 116:15). Death is not inherently evil. In fact, the Bible indicates that death can be great gain in which a righteous person is taken away from evil and allowed to enter peace and rest. God looks upon the death of His faithful followers as something precious. Skeptics who charge God with wickedness because He has ended the physical lives of innocent babies are in error. They refuse to recognize the reality of the immortal soul. Instead of the death of innocent children being an evil thing, it is often a blessing for that child to be taken away from a life of hardship at the hands of a sinful society, and ushered into a paradise of peace and rest. In order for a skeptic to legitimately charge God with cruelty, the skeptic must prove that there is no immortal soul, and that physical life is the only reality—neither of which the skeptic can do. Failure to acknowledge the reality of the soul and the spiritual realm always will result in a distorted view of the nature of God. “The righteous perishes…while no one considers that the righteous is taken away from evil.”

REFERENCES

Butt, Kyle (2003), “Do Babies Go to Hell When They Die?,” [On-line], URL: https://www.apologeticspress.org/articles/2255.

Thompson, Bert (2001), The Origin, Nature, and Destiny of the Soul (Montgomery, AL: Apologetics Press).

Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

REPRODUCTION & DISCLAIMERS: We are happy to grant permission for this article to be reproduced in part or in its entirety, as long as our stipulations are observed.

PROBLEM OF EVIL

God's Providence and the Problem of Evil

by	Kyle Butt, M.Div.

In 2008, best-selling author and agnostic professor Bart Ehrman wrote a book titled God’s Problem: How the Bible Fails to Answer Our Most Important Question—Why We Suffer (2008). In the book, Ehrman presented his case for how the biblical answer to the problem of evil is insufficient. His analysis is incorrect and lacking in many ways, but the title of his book brings us to a crucial question regarding evil—why would Erhman and a bulk of the unbelieving world seek such an answer from the Bible?

Why put forth so much effort attempting to refute the biblical answer to suffering?

In truth, the “problem of evil” argument is built on the foundation of what the Bible says about God. As it is historically set out, the “problem of evil” contends that the three premises (1) God is all-loving; (2) God is all-powerful; and (3) evil exists, cannot all be true. Where did these three premises originate? The third, that evil exists, is a matter of personal experience and knowledge that virtually all humans can know intuitively. But the first two premises, that God is all-loving and all-powerful, are distinctly set forth in the Bible as attributes of God. Without the biblical insistence that God is all-powerful and all-loving, there would be no “problem of evil.” With that in mind, it would be unfair and dishonest for the skeptic to demand that the Christian answer the problem of evil without reference to the Bible. Yet, that is precisely what Ehrman and others expect. They attempt to discredit the biblical answers to the problem of evil. These attacks against the Bible’s answer have been unsuccessful (Warren, 1972; Miller, 2015).

 In fact, one of the most impressive responses to evil is the biblical understanding of God’s work through providence. For the purposes of this discussion, we will define providence as the way God orchestrates His will through natural laws. This idea is contrasted with God’s miraculous intervention in human affairs. A miracle, such as Jesus walking on water or God’s empowering Moses to put his hand into his cloak and it become leprous, is a recognizable overriding of certain natural laws. God’s providence, on the other hand, is seen in cases where God works through natural laws to accomplish His will.
To illustrate this difference, let us consider specific examples. In 2 Kings 19, the story is told of Sennacherib’s campaign against the land of Judah. The evil king and his Assyrian army encircled Jerusalem and were confident that they would soon crush the city. That did not happen, because one night an “angel of the Lord went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when the people arose early in the morning, there were the corpses—all dead” (2 Kings 19:35). This episode is a clear example of God miraculously intervening in human affairs. On a different occasion, the prophet Micaiah warned Ahab, the king of Israel, that he would be destroyed if he attacked Ramoth Gilead. Ahab ignored the warning from God’s prophet and attacked the city anyway. In the course of the events, “a certain man drew a bow at random, and struck the king of Israel between the joints of his armor” (1 Kings 22:34). Ahab died of his wound exactly as God had foretold. Ahab’s death, however, came about through what we would call natural events, not miraculous ones.
Another contrast between providential and miraculous involvement can be seen in the lives of Mary and Hannah. In the New Testament narrative of Jesus’ birth, the Bible states that Mary would miraculously conceive Jesus even though she was a virgin (Matthew 1:18-25). In contrast, we read about the birth of Samuel to Hannah. She prayed earnestly for a son and God answered her prayer. Hannah’s conception and birth of Samuel, however, were not miraculous but came about through her union with her husband Elkanah (1 Samuel 1:19-20; see Jackson, “A Study of Divine Providence”).  Samuel’s birth provides an excellent illustration of God’s providence.
Throughout the course of human history God has worked His will through miraculous and providential means. In many eras of history He has used both at the same time, but in some instances and epochs, He has worked primarily through providence with very little or no recognizable miraculous activity. It is important to understand this truth, since it is often affirmed that if God has worked miracles in the past to aid his people, then He “should” be doing the same today. For instance, Bart Ehrman demands, “If he [God] could do miracles for his people throughout the Bible, where is he today when your son is killed in a car accident, or your husband gets multiple sclerosis, or civil war is unleashed in Iraq, or the Iranians decide to pursue their nuclear ambitions?” (p. 274). This idea is well-illustrated on Marshall Brain’s Web site why won't god heal amputees.com (2014). According to Brain, the fact that God does not miraculously regrow limbs proves that He is imaginary. In chapter 5 of his material, he says, “Nothing happens when we pray for amputated limbs. God never regenerates lost limbs through prayer…. Does God answer prayers? If so, then how do we explain this disconnection between God and amputees?” (2014).
Notice that Brain and Ehrman insist that if God is capable of miracles, then we should be seeing them now. But why must that be the case? Could it be that an all-knowing God has very good reasons why He is not at work in the same miraculous ways He worked in the past? In addition, the same Bible that tells us about God’s miracles also lays out a very strong case for God’s working through providential means. To demand that God must operate in the way that we insist He operate is more than slightly presumptuous, especially in light of the fact that He has given us ample information about other ways He works.
This play by unbelievers is more clearly seen in the proverbial story of the atheistic professor who stands before a class of freshmen and dares God to strike him dead. When nothing happens, the professor glibly comments, “I thought not,” and assumes he has made his point. Could it be possible that there are good reasons God does not strike the professor dead? Certainly. Maybe God knows the man will repent in the future. Maybe He knows that this professor will find a cure for cancer, and although he will lose his soul, he will save many lives. The possibilities are virtually endless.
Ehrman and other unbelievers challenge Christians to produce modern miracles as evidence that God intervenes in the world today. They do so, however, refusing to recognize two important truths. First, even during the ages of human history when God performed miracles, He did not intervene to stop all suffering. People still got sick, had accidents, broke bones, suffered emotionally, and died. It is as if the skeptic insists that the Bible paints a picture of a God who swooped in miraculously to stop all suffering. Such was never the case. Miracles were isolated events designed to confirm the validity of the message of certain divine messengers (Miller, 2003). The Bible has never presented them as a wholesale answer to the problem of pain and suffering. Second, to insist that God must use miracles today discounts the pervasive biblical theme of providence. Throughout history, one of God’s primary modes of operation has been to providentially work through natural laws. To deny that this is the case is to turn a deaf ear to a massive amount of biblical testimony.

A Biblical Case for Providence

When many people think about God working through miracles, they have a picture in mind of a God Who periodically interrupts the regular flow of things and tinkers with the laws that are usually in place. They see God as an intruder into the natural order that He initially set up and that He leaves alone for a large portion of time. It is as if God has created a cosmic aquarium filled with fish, rocks, hiding areas, and a water filtering system. He sits outside the system watching patiently until He is needed, dipping His hand into the system to add something here or take something away there. The problem with this view is that it pictures a system that somehow works independently of God. In this system it is thought that if God does not miraculously intervene, then the system still works fine.
The Bible provides a picture of God’s activity in the world that is much different from this model. Instead of a self-sustaining system that God created at the beginning and primarily has left to its own devices, Scripture teaches that the entire system constantly relies on God. The writer of Hebrews explains that God appointed Jesus Christ as the heir of all things and that He is presently “upholding all things by the word of His power” (Hebrews 1:2-3). It is not that at one time (but not now) He created and upheld the world, but that He is at present still upholding “all things.” Paul confirmed this idea in Colossians when he spoke of Jesus, saying “All things were created through Him and for Him. And He is before all things, and in Him all things consist” (Colossians 1:16-17). Notice that not only was Jesus active in the Creation, but the created world continues to “consist” in Him. It is important to recognize that God originally designed a world of natural laws that would be ideal for Him to providentially use throughout the course of human history. His use of these laws to bring about His purposes is not an interruption of the regular flow of things, since the regular flow of things constantly depends on His power to sustain it. As Richard Bube wrote in his book The Human Quest:
The natural order exists only because God is constantly active in upholding it. God does not use natural processes as if they existed without him. God does not take advantage of natural laws to accomplish his will as if the laws existed without him. We see immediately why the question “Can God intervene in a world ruled by orderly laws?” is meaningless. There is no world ruled by orderly laws except that one constantly maintained in existence by the activity of God (1971, p. 28).
It is because of this fact that scholar John Walton defines providence as “the way God acts through all so-called natural processes, whether in creation, nature, or history” (2001, p. 101). His addition of the adjective “so-called” highlights the fact that the laws of “nature” are perpetually dependant on the supernatural God. In the term providence, then, we see God’s perpetual upholding of the entire Universe.

Special Providence

The general providence of God upholds all nature. The way the term providence is usually applied, however, refers to God’s coordination of events in order to bring about specific desired outcomes. This has been referred to as God’s special providence. It often is spoken of in the Bible as it is seen in the lives of those who follow him (May, 2014, p. 14). We see the difference between general and specific providence when we compare Matthew 5:45, which says that God “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust,” with Romans 8:28: “And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” In one sense, all life comes from God and the fact that anyone can take a breath is a providential blessing. In another sense, God has promised that all the events in the lives of those who love Him will be orchestrated in a way that they will work together for the ultimate good.
It is important to recognize what the Bible does not say about God’s providence. There is an idea that if a person is a faithful child of God, then God will make sure that he or she is always prosperous, has a wonderful spouse, is blessed with children, and lives a life of comfort and ease. That is not what the Bible says. In fact, the Bible is clear that those who love and follow God often experience serious hardships and trials. Paul told Timothy that “all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12). James told his readers to “count it all joy when you fall into various trials, knowing that the testing of your faith produces patience” (James 1:2-3). Peter told his readers who were suffering governmental persecution not to “think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings” (1 Peter 4:12-13). Even the Lord was disciplined in obedience by the things which He suffered (Hebrews 5:8). God does not promise that everything that happens to those who love Him will be good. Instead, He promises that they will work together so that the end result is good.

Bible Examples of Special Providence

Esther

The name of God is never mentioned in the book of Esther. For that reason, some have questioned its inspiration and place in the canon. A close analysis of the book, however, shows that it meets the criteria for inspiration. The fact that it does not use God’s name is significant, because the events that happen in the book provide some of the clearest examples of special providence in all of Scripture.
Let us briefly summarize the story. Esther is a Jew who lives in Shushan, the capital of the Persian Empire. She is orphaned, so her cousin Mordecai raises her as if she were his. In the course of events, the Persian king Ahasuerus dismisses his wife and begins the process of looking for another. Esther is among the young women that Ahasuerus assembles at his palace. She surpasses the others in talent and beauty and becomes the new queen. Mordecai warns her not to reveal that she is a Jew. On one occasion, when Mordecai sat in the king’s gate, he uncovered a plot to kill the king. Those involved were found guilty and the event was written in the history book that Ahasuerus kept.
During this time, the wicked general Haman began to advance in station and status with the king. He hated Mordecai because the Jew would not bow to him. Instead of killing Mordecai, Haman tricked the king into issuing a decree that all the Jews should be killed. Esther courageously pleaded with the king to save the Jews. Ultimately, Haman’s plot was discovered, he was hanged, and the Jewish people were delivered from destruction. The most interesting aspect of the book of Esther is the underlying working of God through “natural” processes throughout the events taking place.
For instance, of all the young women in the entire kingdom that Ahasuerus could have picked, he chose the Jewess Esther. Her cousin Mordecai was in the perfect place to discover a plot against the king’s life, and his deed was written down in the history book. The entry, however, went unnoticed for many days until one “fortuitous” night the king could not sleep. Due to his insomnia, he ordered that the history book be read, and it just so happened that Mordecai’s discovery was the chosen text. While the king was deciding what to do to honor Mordecai, Haman entered his presence hoping to request that the king hang Mordecai. Instead, Haman was instructed to parade the Jew through the streets as one whom the king chose to honor. Haman was later hanged on the very gallows that he had built to hang Mordecai.
The number of perfectly aligned events that brought about the Jews’ salvation were not coincidences. As John Walton noted, “If we truly understand Esther, it is not saying that there is no God at work, but neither is it saying that there is no circumstance. Instead, it insists that God works through the circumstance…. The only way to understand how God works is to see circumstance as one of his agents” (p. 104). One of the most familiar passages in the text is found in a statement that Mordecai made to Esther. He admonished her to have the courage to go to the king, even knowing that she might die. And he said, “who knows whether you have come to the kingdom for such a time as this?” (Esther 4:14). Notice that Mordecai’s statement implies that the circumstances that led to Esther being the queen could have been arranged intentionally and purposefully for her to save the Jews.
It is at this point that we need to consider an important aspect of special providence. God performed miracles in a way that, to the honest observer, left no room for doubt. Anyone who observed a miracle performed by Jesus or another empowered spokesperson from God, if the person was dealing honestly with the situation, could be sure that God’s power was directly responsible for the event. When considering providence, however, God’s work is often not clear until after the events take place, and even then it is difficult to put a finger on exactly how and where God was active. Mordecai’s sentiment of “who knows” captures this facet of providence well. We see this idea in the New Testament as well. When Paul wrote to his friend Philemon, he mentioned that he had come in contact with one of Philemon’s former slaves. This slave, Onesimus, had run away from Philemon and become a Christian during his time away. Paul was sending him back, and he wrote to Philemon, “perhaps he departed for a while for this purpose, that you may receive him forever, no longer as a slave but more than a slave, as a beloved brother” (Philemon 15-16).
Paul’s use of the word “perhaps” echoes Mordecai’s use of “who knows.” Both writers were acknowledging that God works through natural, providential means. But they were also conceding that the circumstances under discussion could only be viewed with some uncertainty when trying to determine exactly what parts of their lives and the lives of others were related to God’s activity. As May correctly wrote, “Miracles are clearly from God. Providence is always ‘perhaps,’ except when God in Scripture tells us He is working behind the scenes” (p. 69).

Joseph

The life and times of Joseph, son of Israel, consume the bulk of Genesis chapters 37-50. His story provides another clear example of God’s providence in action. Joseph’s dad favored him above his other brothers, because he was the son of Jacob’s beloved wife Rachel. This favoritism led Jacob to treat him better than his brothers, which fueled their jealousy and hatred toward the young man. In addition, Joseph had dreams in which his brothers, Jacob, and Leah bowed down to him. This infuriated his siblings all the more.
On one occasion, Joseph was sent to check on his brothers as they tended their father’s flocks. They conspired against him, captured him, and sold him to a band of slave traders. The traders sold him into Egypt. In Egypt, Joseph spent many years in slavery and in prison, but through a series of remarkable events, became the second most prominent man in all the land. Due to a massive famine, his brothers journeyed to Egypt to buy food. There they bowed to Joseph just as he had seen in his dreams. Eventually, Joseph revealed himself to his brothers and brought his family to live in Egypt. When his father died, his brothers feared that Joseph might seek revenge on them. They came to him, begging for his forgiveness. He calmed them and said, “[D]o not be afraid, for am I in the place of God? But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Genesis 50:19-20).
As we read through the events of Joseph’s life, we see many people who were not trying to help Joseph, nor were they attempting to obey God. His brothers sold him into slavery. Slave traders cruelly sold him into Egypt. His first master’s wife lied about him. His master, Potiphar, then threw him into prison. And the chief butler forgot about him for two years before bringing his name up to Pharaoh. Obviously, the people in Joseph’s life could not see the hand of God, nor were they complicit in God’s plan to elevate Joseph. In addition, many of the events were unjust, wrong, and painful to Joseph. God, however, orchestrated these events in Joseph’s life so that eventually they turned out “for good.” This is the nature of providence.

Providence and Human Free Will

A study of divine providence naturally leads to questions about human free will. If God orchestrates events to bring about desired outcomes, does He force people to act in certain ways? Does He override human free will in order to work providentially? The stories of Esther, Philemon, and Joseph provide us with the answer. God used the choices that the people in the stories freely made, and worked His providence through those choices. At no time did God in the past, or will God in the present or future, override a person’s free will.
If God works His providence through the decisions that various people freely choose, that must mean He knows what they will choose. Some have argued that if God knows what a person chooses, then that person is not free to choose, since he or she is “stuck” choosing what God knows he/she will choose (see Barker, 2008, p. 127). The flaw in this argument hinges on the difference between knowledge and cause. Just because a person may have knowledge of an event does not mean that he caused the event or that the person who makes the choice is somehow constrained by this knowledge. A brief thought experiment makes this point clear. Suppose, hypothetically, you knew that a friend of yours drank coffee yesterday morning. Now suppose you could go back in time and watch him choose to drink coffee instead of milk. Did your knowledge that he would choose coffee somehow force his decision? Not at all. He could have chosen coffee because he liked the taste or wanted the caffeine. The fact that you knew what he would do does not mean he was forced to do it or that your knowledge somehow caused it. Similarly, God knows what every person will do. Using that knowledge, He can arrange events to accomplish His ends through natural circumstances.

How Knowledge of Providence Helps the Sufferer

One of the primary reasons to study providence is to assimilate the idea into an overall answer that helps explain how a loving, all-powerful God can allow those He loves to suffer. What does knowledge of providence offer the sufferer? First, an understanding of providence assures us that God will never allow any person to suffer or be tempted beyond his/her ability to deal with the suffering. Paul explained this to the Corinthian church when he wrote, “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make a way of escape, that you may be able to bear it” (1 Corinthians 10:13).
When we suffer, there are times we may feel that we simply cannot endure the pain and sorrow that is crushing us. During such periods of trials and troubles, we must remember that God is still in control of the Universe, and He has solemnly promised us that He will never allow us to suffer or be tempted more than we are able to withstand. While it may seem to us that we cannot hold up under the trials we experience, if God is all-knowing, and if God can providentially arrange the events of human lives to accomplish His ultimate desire, then we can know that He will provide the strength that we need to not only endure, but even to grow through our struggles. The strength He provides may not come in the form or way that we expect. It may come through what others do for us. It may come through something we read in God’s Word. It may come through an inspiring story that we read in a book that a friend happened to lend us. Or it may come through a person coming into our lives that is suffering worse than we are and needs our help, channeling our attention from our own pain to constructive ways to help others with theirs.
Second, an understanding of divine providence can help the sufferer understand that God can arrange events so that suffering can have meaning and purpose, even though it is not inherently good. One excellent biblical example is seen in the life of Paul. Paul’s life after his conversion to Christianity was eventful to say the least. He took three lengthy missionary journeys, during which he was often in peril. He explained to the church in Corinth that he had been beaten three times, shipwrecked three times, stoned, whipped by the Jews five times, and spent a night and day in the ocean (2 Corinthians 11:22-33). Paul often found himself trying to escape legal authorities that were attempting to imprison or kill him. 
On one occasion, Paul was lowered over the city wall of Damascus in a basket to escape being captured by the governor of the city (2 Corinthians 11:32-33). Paul’s efforts to avoid capture, however, were not always successful. Once, He was imprisoned and held by the prestigious palace guard. Without an understanding of providence, this situation would seem to the average observer to have a negative effect on Paul and his preaching of the Gospel. Why did Paul have to suffer by being thrown in prison? Why did the church have to suffer through their concern for the apostle? Why did his relatives have to endure the mental anguish of knowing he was imprisoned unjustly? Such questions are legion. Paul provides us with some insight into his situation in the letter he wrote to the church in Philippi. He told them, “But I want you to know, brethren, that the things which have happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ” (Philippians 1:12-13). Notice Paul’s use of the word “actually.” The implication is that at first, it would not seem like prison would help the cause of Christ and the furtherance of the Gospel. It turns out, however, that even though Paul had been unjustly imprisoned and punished with evil intent, God providentially arranged the events so that the Gospel message spread.

Conclusion

God created the world and upholds it by the word of His power. He designed the natural laws that He perpetually sustains in a way that He can work through them to bring about His desired goals. Throughout human history, He has worked both providentially and miraculously. The fact that He used miracles in the past, however, does not mean that He still, or must, use them today in order to accomplish His ultimate will. The Bible provides extensive material on how God has providentially worked in the past, and how He has promised to continue this activity in the present and future. An understanding of God’s providence provides a vital aspect of the Christian’s overall answer to suffering in the world. Furthermore, the concept of providence can help those who suffer find meaning and comfort through their suffering.

References

Barker, Dan (2008), godless (Berkeley, CA: Ulysses).
Brain, Marshall (2014), “Why Won’t God Heal Amputees?” http://why wontgodhealamputees.com/.
Bube, Richard (1971), The Human Quest (Waco, TX: Word).
Ehrman, Bart (2008), God’s Problem: How the Bible Fails to Answer Our Most Important Question—Why We Suffer (New York: HarperOne).
Jackson, Wayne (no date), “A Study of Divine Providence,” https://www.christiancourier.com/articles/
105-a-study-of-divine-providence.
May, Cecil Jr. (2014), Providence: The Silent Sovereignty of God (Nashville, TN: Gospel Advocate).
Miller, Dave (2003), “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation,” Apologetics Press, https://www.apologeticspress.org/APContent.aspx?category=11&article=264& topic=293.
Miller, Dave (2015), Why People Suffer (Montgomery, AL: Apologetics Press).
Walton, John (2001), Genesis (Grand Rapids, MI: Zondervan).
Warren, Thomas B. (1972), Have Atheists Proved There is No God? (Jonesboro, AR: National Christian Press).

---

Copyright © Apologetics Press, Inc. All rights reserved

 

The Omniscience of God

Caleb Colley, Ph.D.

Culture WarExistence of GodNature of GodNature of God

God is the only One Who possesses limitless knowledge. The Illustrated Oxford Dictionary defines “omniscience” as “knowing everything,” and the Bible certainly ascribes omniscience to God (Psalm 139:1-4; cf. Woods, 1988, p. 34). Consider a sample of what the Bible reveals about God’s omniscience: “The eyes of the Lord are in every place, keeping watch on the evil and the good” (Proverbs 15:3). “Can anyone teach God knowledge, since He judges those on high?” (Job 21:22, emp. added). Consider a few of the implications of God’s omniscience.

God knows every past action. At times, humans struggle to interpret history because we often lack complete historical information. The eternal God, Who had no beginning, has no problems seeing clearly through the mists of time, for history is ever before Him (Isaiah 57:15). God emphasized this when He told Moses in Exodus 3:14, “I Am Who I Am.” John 8:58 reads: “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I Am.’ ” In the Day of Judgment, we will be judged based on God’s complete knowledge of our history (see Revelation 20:12). God cannot be taught anything about the past (Isaiah 40:14).

God knows every present action. Psalm 33:13-15 reads: “The Lord looks from heaven; He sees all the sons of men. From the place of His dwelling He looks on all the inhabitants of the earth; He fashions their hearts individually; He considers all their works.” Despite the uniqueness of each person, God understands everyone individually, and knows everyone personally (see Matthew 10:29-30). God even knows everything that is done privately (Matthew 6:4), so no one can hide from God (see Kizer, 2001, p. 7). God cannot be taught anything about the present (Matthew 28:20; 1 Corinthians 4:5).

God knows every future action. The fact that God gave prophets the capability to predict accurately very specific events in the distant future is one of the great evidences for the inspiration of the Bible (Thompson, 1999, p. 19). God has emphasized repeatedly that He knows the future, perhaps never more emphatically than when Jesus Himself prophesied (see Matthew 24:1-51; Mark 8:31; John 2:19-22). The fact that God knows the future does not imply that humans somehow lose freedom of choice. Just because God knows that something will happen, does not mean that He causes it (see Bales, 1974, p. 49). God cannot be taught anything about the future (Acts 17:31; John 14:3).

God knows every human thought. King David addressed his son: “As for you, my son Solomon, know the God of your father, and serve Him with a loyal heart and with a willing mind; for the Lord searches all hearts and understands all the intent of the thoughts. If you seek Him, He will be found by you; but if you forsake Him, He will cast you off forever” (1 Chronicles 28:9). Psalm 94:9-10 reads: “He who planted the ear, shall He not hear? He who formed the eye, shall He not see? He who instructs the nations, shall He not correct, He who teaches man knowledge?” God cannot be taught anything about the content of human intellect (Acts 15:8).

God knows what humans need. Ecclesiastes 2:26 reads: “For God gives wisdom and knowledge and joy to a man who is good in His sight….” Noah of old would have perished in the Flood had God not given him a way of escape. The Israelites could not have conquered Canaan without divine guidance and protection. God has promised that He will provide for the physical needs of those who serve Him (Matthew 6:24-34). Most important, God has identified the problem of sin and death and provided the only possible solution—the blood of His Son (1 Peter 1:18-19).

God knows what is right and wrong, because He defines morality and truth—His Word is the standard for righteous judgment. Hannah wanted desperately to have a child, but she was unable to do so. In her fervent request for God’s intervention, she prayed: “…the Lord is the God of knowledge; and by Him actions are weighed” (1 Samuel 2:3). God has revealed what to do in order to please Him, and He knows of our obedience and disobedience (Proverbs 15:3).

What is the proper response to God’s omniscience? The inspired apostle Paul provided a fitting answer in Colossians 3:24: “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.” Those who refuse to serve the Lord should be frightened by God’s omniscience, because God knows of every sin. And unforgiven sin will be punished (Psalm 90:8; Romans 6:23). For God’s children, however, the implications of God’s knowledge are sources of peace and strength (2 Timothy 2:19; 1 John 3:22; Romans 11:33). Ultimately, the God Who knows everything will judge humans based on how we use the knowledge that has been revealed to us. We must act based on our knowledge to prepare for eternity.

REFERENCES

Bales, James D. (1974), The Biblical Doctrine of God (Shreveport, LA: Lambert).

Kizer, Drew (2001), “Omniscience,” Words of Truth, 38[11]:6-7, November.

Thompson, Bert (1999), In Defense of the Bible’s Inspiration (Montgomery, AL: Apologetics Press).

Woods, Guy N. (1988), “What is Meant by ‘God’s Omniscience and Omnipresence’?,” Gospel Advocate, 130[2]:34, February.

REPRODUCTION & DISCLAIMERS: We are happy to grant permission for this article to be reproduced in part or in its entirety, as long as our stipulations are observed.