a. Providence in General. Divine providence is THAT WORK OF GOD BY WHICH HE PRESERVES ALL HIS CREATURES, IS ACTIVE IN ALL THAT TRANSPIRES IN THE WORLD, AND DIRECTS ALL THINGS TO THEIR APPOINTED END.

2. THE OBJECTS OF DIVINE PROVIDENCE. It is customary to distinguish between general and special providence, the former denoting God’s control of the universe as a whole, and the latter His care for each part of it. Some even speak of a very special providence respecting the children of God. Scripture clearly teaches God’s providential government and control (a) over the universe at large (b) over the physical world (c) over the brute creation (d) over the affairs of nations (e) over man’s birth and lot in life (f) over things seemingly accidental or insignificant (g) in the protection of the righteous (h) in supplying the wants of God’s people (i) in giving answers to prayer and (j) in the exposure and punishment of the wicked.

b. The Elements of Providence in Particular. The definition given of providence in the preceding clearly indicates that there are three elements in providence; and these deserve special consideration.

1. DIVINE PRESERVATION. Preservation is THAT CONTINUOUS WORK OF GOD BY WHICH HE UPHOLDS ALL THINGS. It proceeds on the assumption that the world has a distinct existence apart from God, but that it nevertheless has the ground of its continued existence in God and not in itself. It continues to exist in virtue of a continued exercise of divine power by which all things are maintained in being and action. God alone is sovereign and absolutely independent, and the creature is and always remains dependent on Him.

2. DIVINE CONCURRENCE. Concurrence may be defined as THAT WORK OF GOD BY WHICH HE CO-OPERATES WITH ALL HIS CREATURES AND CAUSES THEM TO ACT PRECISELY AS THEY DO. This means that there are real causes in the world, such as the forces of nature and the will of man, but that these causes do not work independently of God. God is operative in every act of His creature, not only in their good but also in their evil acts. He stimulates them to action, accompanies their action at every moment, and makes this action effective. We should guard against the idea that God and man have an equal part in the work, for God ever remains the primary cause, without which man can do nothing; and against the notion that the two divide the work, God doing a part and man a part. The same deed is in its entirety both a deed of God and a deed of the creature. This should be so conceived, however, that where God co-operates with man the responsibility for the deed remains that of the moral creature. God cannot be held responsible for the sins of His creatures. This must be maintained in spite of the fact that we cannot fully explain what is certainly true, namely, that God’s concurrent action involves no responsibility on His part for the evil of man. Scripture plainly teaches that God works in the entire creation and in all His creatures. It is also clear that sinful acts are under divine control, that God restrains the sinful works of the sinner, and that He overrules evil for good.

3. DIVINE GOVERNMENT. The divine government is THE CONTINUED ACTIVITY OF GOD WHEREBY HE RULES ALL THINGS, SO THAT THEY ANSWER TO THE PURPOSE OF THEIR EXISTENCE. Both the Old and the New Testament teach us that God is King of the universe and rules all things according to His divine good pleasure. This government is universal, but also relates to particulars. The most significant things, that which is seemingly accidental, the good deeds of man, as well as their evil deeds — they are all under divine control. Nothing can ever be withdrawn from His government.