The Bible offers plenty of passages that bespeak the sovereignty of God and his complete management of human affairs. After all, why would God make man in his image and then leave him unattended? I think, however, that the attention divinely given to our affairs on earth is far, far more extensive and encompassing than many of us Bible students have in the past realized. God is not simply an occasional visitor or infrequent penetrator into man’s affairs. It is only by constant involvement that God could control the history that is recorded in Scripture. And it is only by constant involvement that God today moves history to his glory and to the good of his family. If the prayers of the righteous avail much, then God is very, very involved in our lives and what affects them. Divine intervention in the past at times entailed the miraculous; today it entails the supernatural non-miraculous. But divine intervention is an essential feature of our situation on this earth.
Scripture assures us that God calls the end from the beginning (Isa. 46:10), and he calls the things that are not as though they were (Rom. 4:17). He never lies (Heb. 6:18; Titus 1:2), and yet in the ultimate sense of control, God claims to be the One who deceives the deceived prophet (Ezek. 14:9). He arranged the confrontation between Moses and Pharaoh in order that God’s name “might be published abroad in the earth” (Rom. 9: 17). No one can come close to the management of life’s affairs! And we must remember that man is not the center of reality. God is! “The Lord hath made all things for himself: yea, even the wicked for the day of evil” (Prov. 16:4). How God can mix his determinate counsel and foreknowledge with man’s free will only he knows. But he does know, and he does do that very thing, including his use of evil men (Acts 2:23; Amos 3:6; Isa. 45:7). Let us briefly notice a short summation of his governance in the affairs of any given man.
God governs the WOMB. This is indeed a most fascinating thought. According to Scripture God is the One who decides who is conceived. Those that are conceived, God knows beforehand (Isa. 49:1, 5; Jer. 1:5). God controls barrenness. You might recall that on one interesting occasion God “had fast closed up all the wombs of the house of Abimelech” (Gen. 20:18). Sarah’s barrenness was of divine design in order that in time she would become the mother to a child of promise in her older years (Rom. 4:19; Heb. 11:11). In fact, Paul says that while Ishmael was born “after the flesh,” Isaac was born “through the promise” (Gal. 4:23). And the definite article “the” is there in the Greek text. And Hannah became the mother of Samuel although earlier “the Lord had shut up her womb” (1 Sam. 1:5, 20).
The degree of the divine control of the womb comes down to a consideration of a single question: Does natural law determine conception in the sense that when natural law is in effect it “triggers” or necessitates human conception, or is it the case that God’s supernatural law governs natural law in procreation? In other words, is God’s power limited by human free will, or is human free will limited by divine power? Which is always the superior force: natural law or supernatural law? According to Hebrews 12:9, God is the father of our spirits. No human being is conceived unless God sends Holy Spirit to join human flesh! God controls natural law; he is not controlled by it. This is ultimately why abortion upon demand is wrong. Such would be the malicious taking of a life that God produced. God could have prevented the conception by simply not sending Holy Spirit. Human spirit comes from Holy Spirit (Mal. 2:14-15). And if God doesn’t send it to the womb, no child is conceived. Divine governance is extreme. If God knows when a sparrow falls and how many hairs are on each man’s head (Matt. 10:29-30), he certainly knows when and why he sends Spirit to flesh to form a human and when and why he does not do so.
God governs the ROOM. And just here by “room” I mean the space or the area or the atmosphere in which human lives operate. This is the place where we make our decisions as pilgrims and sojourners on the earth. Our choices are somehow attached to our will, and our will is a part of our rational and emotional makeup. Jesus once declared that salvation was determined by a man’s will (John 7:17). Salvation is not simply a matter of intellectual elevation. Rather, it is a matter of character and whether or not someone wants to do right and be right. And no one can ultimately want to do the right thing while having a heart that would reject the truth that demands the right thing (2 Thess. 2:10). There is a degree of trust that I must essentially have in myself as a truth searcher (Acts 17:26-28). But I know that my human capacity is inferior to God’s divine capacity when I personally come to the realization of his existence, and so when I find him, I trust him. The writer of Proverbs wrote, “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Prov. 3:5-6). Here there is a definite line drawn between finally trusting in myself or in trusting God. But why should any man acknowledge God with regard to all of that man’s ways?
It is so because any man can see only so much. And it is not very much at all. That is why Jeremiah told us long ago, “O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his own steps” (Jer. 10:23). It is in man to search for God and to find him (Acts 17:27), and it is in man that when he finds him he begins to lean on him. And when we lean on him, we are declaring the recognition of our need. We do need help in large amounts and all the time in all places! And the writer of Proverbs says that God will direct the paths of his people. Here our prayers and his paths intersect. The Proverbs writer also says, “Man’s goings are of the Lord; how can a man then understand his own way?” (Prov. 20:24). There is altogether too much for one man to comprehend regarding his own situation: (1) why he was allowed to be conceived in the first place, (2) why his conception entailed the two people who became his father and mother, (3) how that genetic mix contributed to the personality that he could and would in time have, (4) why he has a specific ethnicity, sex, and inherent capacity that he has, (5) how he arrived at the current point and place in his life—his present situation, and (6) how it is that he is currently making a personal contribution to the accomplishing of the Lord’s will either on the good side or on the evil one. This is TOO MUCH for any of us to know. It is one reason why we always should say with Christ, “Let thy will be done.” God controls the room!
God governs the TOMB. James warns us about depending on tomorrow. So far, every tomorrow that we thought was coming has, in fact, come. But the next one may not. And the arrival of the previous ones was not because it was guaranteed. We simply have no divine promise of more time on earth (Jas. 4:13-17). James reminds us that we do not know what will happen tomorrow even if it does come. We are completely dependent on God for the preservation of our earthly lives. In verse 15 James says, “For that ye ought to say, If the Lord will, we shall both live, and do this or that.” Did you notice that James by inspiration declared that our continuation in life or the termination of our earthly life is a matter of divine will. There is no way to get around the fact that if a man is still alive on the earth, it is because God has allowed his life to continue. And when, for reasons some of which are known only to God, a given man dies, we have to conclude that there is a sense in which God was willing for that man to die. Not all death cases are the same, but there is an identical truth respecting all of them. Given all relevant factors involved in God’s will for human living and dying, God did not choose to allow that life to continue. Each life reaches its final earthly appointment (Heb. 9:27). According to James, we live by permission. According to the writer of Hebrews, we die by appointment. I am glad that regarding my forthcoming death, I do not know when, where, or how it will come. But I do know, unless the Lord comes first (1 Thess. 4:13-18), I am fast approaching it.