Part 1: Where? | Part 2: How? | Part 3: Joseph, For Example  | Part 4: And Naomi | Part 5: And Esther

I’d like to present one more example of providence, one I think is the crowning example.

God raises up kings and sets them down again. One of those kings, Nebuchadnezzar, comes to recognize that fact when God turns him into the crazy uncle down the street, eating grass in front of the county courthouse, and then restores him again to his throne—and nobody objects (Da 4.28-37).

Just before this episode, God has revealed his plan to Nebuchadnezzar in a dream (Da 2.26-45). The prophet Daniel interprets the dream to predict that after Nebuchadnezzar’s Babylonian Empire will come the kingdom of the Medes and Persians, and then Greece, and then Rome.

And it all happens, just as God predicted.

Six centuries later Persia and Greece have come and gone, and Rome has conquered the Mediterranean Basin, including the little province of Judaea, the southern tip of the old land of Canaan, waaaay down at the end of the Sea.

It’s on the list of provinces, and it has a governor appointed by Rome, but it is of little if any concern back in the capital.

What is of concern, though, is the stupendous amount of money needed to run an empire, particularly one with an army large enough to keep the conquered peoples in check. Along about 750 AU (on the Roman calendar), the emperor, Caesar Augustus, decides he needs more money. He orders a census to organize the tax rolls. The order means that all the inhabitants of Roman provinces need to report to their family’s town of origin and sign up.

In the backwater village of Nazareth, in what used to be the tribal allotment of Zebulun back in the Israelite days, lives a construction worker named Joseph. We don’t know his age at this time, but we do know that he’s engaged to be married to a young woman—perhaps a teen—named Miriam. He has a lot on his mind; he’s learned that his fiancée is pregnant–without his help–and soon after, he’s learned that the child is the supernaturally conceived, promised Messiah of Israel. Miriam is now approaching full term.

Both he and Miriam are descendants of David, the great king of Israel from a millennium earlier. Everyone in Israel knows that David was from Bethlehem, in the territory of Judah. So Joseph and Miriam now have to travel overland to Judea to register for the census.

I’m sure Joseph thinks, “Look, I really don’t need this right now.” A full-term pregnant woman has no business traveling close to a hundred miles by any conveyance, let alone donkey.

But Rome.

So they go, at great inconvenience and almost certainly against their will.

When they arrive in Bethlehem, she goes into labor.

And she has a Son.

As expected.

Now, we already know that this is no ordinary son. An angelic messenger has told Joseph, “He shall save his people from their sins” (Mt 1.21). He is the promised Messiah.

Promised, indeed. There has been a flotilla of promises made over the centuries about this child, beginning in the Garden of Eden (Ge 3.15).

And one of those promises (Mic 5.2) is that he would be born in Bethlehem.

Not just any Bethlehem, either. There’s a village named Bethlehem just 6 miles northwest of Nazareth (Jos 19.15). Joseph might well have taken care of the census business there with a day trip. But the prophecy says “Bethlehem Ephrata,” which is the one down in Judah, where David was from.

So in far-off Rome, the most powerful man in the world, who doesn’t care about Judea or Jews or Messiahs or construction workers or prophecies, operating from the least religious motive imaginable, decides that the Empire will be upended and millions of people inconvenienced for his own convenience, and thus forces a full-term pregnant woman to travel a hundred miles on the back of a donkey.

And the rest is History.

God rules.

He does.

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Part 1: Where? | Part 2: How? | Part 3: Joseph, For Example

How about another example?

Another famine. Another family that leaves Canaan (now Israel) to seek sustenance elsewhere.

This time the head of the family is Elimelech. He takes his wife, Naomi, and his two sons, and they cross the Jordan into Moab (Ru 1.1-2).

And then he dies (Ru 1.3).

The boys marry Moabite wives, named Orpah and Ruth (Ru 1.4). And then they die (Ru 1.5).

This is a disaster. A woman with no living sons is effectively unsupported. Such women often end up as beggars or prostitutes. The situation is worse for Naomi than for Orpah and Ruth, for two reasons. First, she’s an expat, a foreigner, a “stranger,” “not from around here.” And second, she’s not young enough to attract another husband. She’s bereft, horizonless, hopeless.

One of those problems she can fix. She can go home again. Which she decides to do (Ru 1.6).

Orpah opts to stay with her people (Ru 1.14). That’s clearly the wise choice. Young enough to have children, she can find a nice Moabite man and marry again.

But Ruth shocks us. She opts to go with Naomi, thereby leaving her people and all the life she has ever known (Ru 1.16-17).

There’s no rational explanation for this. She has seen no reason to follow Israel’s God, and as we shall see, Naomi doesn’t seem to either.

And so they arrive in Naomi’s hometown of Bethlehem. Naomi is clearly not pleased with God. She accuses God of emptying her of all that she had (Ru 1.19-21).

And, frankly, she’s right.

Well, these unsupported women have to eat.

Israel’s law says that they can glean grain from the corners of any fields; in fact, farmers are under legal obligation not to harvest the corners (Le 19.9).

So Ruth, the young strong one, goes out looking for a field (Ru 2.2). She goes to the community field in the little town, and she starts gleaning the corners of one section of it. She doesn’t know who it belongs to, and she doesn’t care; it’s all grain to her.

A few hours later the owner shows up (Ru 2.4). He notices the foreigner and inquires of his foreman (Ru 2.5), who says she’s been working hard (Ru 2.6-7). He speaks with her and encourages her to keep gleaning in his section of the field (Ru 2.8-13) and even to eat with his workers (Ru 2.14). He tells his workers to drop grain on purpose for her to pick up (Ru 2.15-16).

Two good people.

By the end of the day she has plenty of grain (Ru 2.17).

Naomi, the empty one, is delighted by what Ruth has gathered (Ru 2.18). And she is astonished when she finds out who the man is. Of all the men in the village, he is the second closest relative, next in line under a legal obligation to restore Elimelech’s property to Naomi (Ru 2.20). She also reads the tea leaves, so to speak: sounds like the man has his eye on the young woman.

So she hatches a plot (Ru 3.1-5), and it works just as she had hoped. Ruth tells the man (whose name, by the way, is Boaz) that he has a legal obligation (Ru 3.6-9), and he demonstrates immediately that he’s willing to do it (Ru 3.10-13); he even fills her apron with seed as a sign of good faith (Ru 3.15). He lays a legal claim to redeem Naomi (Ru 4.1-4) and clears the way to marry Ruth (Ru 4.5-12).

And then, if you’ll pardon my bluntness, he fills her apron with seed a second time, and she has a son (Ru 4.13). Now there is a future for these formerly bereft women.

And what a future it is! Ruth’s son is the grandfather of a boy named David (Ru 4.21-22), Israel’s greatest king and recipient of God’s Messianic covenant (2S 7.8-16). David’s greater Son will redeem Naomi and Ruth and Boaz and you and me and anyone who believes (Ga 4.5; Ti 2.14).

And by the end of the story the baby is not in Ruth’s arms; he’s in Naomi’s (Ru 4.16). God has not emptied her after all; her temporary emptying was simply a step toward a fulfillment far beyond what she could ever have imagined. She becomes a significant part of God’s promise to crush the serpent’s head through the seed of the woman (Ge 3.15)—and an illustration of the process of redemption by which the Seed would accomplish that.

In our pain, let us not dream small dreams. Let us anticipate the kind of good that only God can do.

Part 5: And Esther | Part 6: And the Seed of the Woman

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Part 1: Where? | Part 2: How?

So far we’ve been considering God’s providential workings more or less in the abstract. I find that it helps me to look at specific, concrete examples of his working to get a better feel for their characteristics; that way I’m more likely to be able to think broadly, positively, and optimistically about what God might be doing in my life, particularly in those times when I’m tempted to think that he’s not paying attention to how hard it is.

I’d like to start with Joseph.

Joseph’s life starts out pretty well. He is the first son of Rachel (Ge 30.22-24), the patriarch Jacob’s great love, the woman for whom he worked seven years (Ge 29.15-18). (Yes, it was actually more complicated than that, but those were the terms he agreed to.) No doubt because of the identity of his mother, Joseph was Jacob’s favorite son (Ge 37.3)—and at the time he had 11 of them. Jacob makes this favoritism obvious in ways that Joseph would have noticed; his brothers certainly did (Ge 37.4).

Joseph has interesting dreams (Ge 37.5, 9). He may not have known that they were divine revelations and thus prophetic, but they certainly showed him in a favorable light. And the fact that he told them to his family (Ge 37.6-11) indicates to me that he was confident around them, perhaps naively so, not suspecting trouble.

In Joseph’s experience, life is very, very good.

And then.

As the Brits would say, it all goes in the loo.

His brothers, unsurprisingly jealous, turn on him, initially planning to kill him (Ge 37.20), then to leave him to die in a pit (probably a cistern) (Ge 37.22-24), but then “improving” the outcome by selling him to slave traders (Ge 37.25-28). He likely walks, hands tied, all the way through the Negeb and the Sinai to Egypt, where he is sold to a government official named Potiphar (Ge 37.36).

We don’t know anything about the early days of his slavery, but it appears that he works hard and well and distinguished himself from day one, to the point where he becomes Potiphar’s house steward (Ge 39.1-4)—better living conditions than a menial slave, certainly, but still slavery. (I once spent an evening in jail. The conditions were reasonably comfortable, but when you’re not free, you’re definitely not having a good time.)

And then.

Potiphar’s wife takes a shine to the young man, and he refuses her advances (Ge 39.7-12). She accuses him of sexual assault (Ge 39.13-18), and Joseph goes to prison (Ge 39.19-20).

I’m told ancient prisons were even unpleasanter than house slavery. (See under “solecism.”)

He has a couple of cellmates who are former slaves from Pharaoh’s court (Ge 40.1-4), and they have dreams (Ge 40.5). Joseph now knows that these dreams are prophetic revelations—maybe he did when he was a kid, but it doesn’t say—and he informs one of the men that he’s going to be released and returned to Pharaoh’s court (Ge 40.9-13).

Which he is. Joseph asks him to put in a good word for him (Ge 40.14-15). He doesn’t (Ge 40.23).

Two years later Pharaoh has a dream himself (Ge 41.1). His slave—finally—remembers the dream interpreter he met in prison (Ge 41.9-13). Pharaoh sends for Joseph (Ge 41.14).

Joseph interprets his dream (Ge 41.15-36), and—here it gets interesting—Pharaoh believes him (Ge 41.37). (Must have been the shave and change of clothes.) Even without any confirmation—there’s no time for that—Pharaoh appoints Joseph to oversee preparation for the famine that his dream predicted (Ge 41.39-45).

And just like that, Joseph is vice-Pharaoh in the most powerful empire of his day—which is worth a lot more than a bucket of warm spit.

Now, here’s what I haven’t mentioned. Four times during this account, the Bible says simply, “Yahweh was with Joseph” (Ge 39.2, 3, 21, 23). The man might well have been tempted to say, “Where is God in my life? Doesn’t he see? Doesn’t he care?”

God was with him. And even though God loved him, and cared about him, Joseph experienced these brutally hard things.

I said, “Even though,” but there’s no contradiction between God’s love for Joseph and the things he endured.

If his brothers hadn’t sold him into slavery, they all would have died in the famine.

If Potiphar hadn’t believed his wife’s lie, Joseph would have lived out his years as a house slave, and his family back in Canaan would still have died in the famine.

If he hadn’t gone to prison, he never would have interacted with a member of Pharaoh’s court.

Could God have accomplished the deliverance of Jacob’s family some other way? Of course he could have. He could have made their jars of oil not run out (1K 17.8-16), or done a thousand other things.

But he didn’t.

His ways are best, even when they’re hard.

Part 4: And Naomi | Part 5: And Esther | Part 6: And the Seed of the Woman

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Part 1: Where?

The Scripture describes God as working providentially in specific ways. These ways seem to reflect his orderliness, in contrast to the mythological gods, who generally act impulsively, selfishly, and even without regard to the consequences of their actions.

Preserving Creation

God is committed to maintaining what he has created, in an orderly state, even in its brokenness. When we create systems, we aim for simplicity; the more complicated something is, the more critical points of failure there are, and the more likely they are to grind to a halt. God has created the most complex physical thing imaginable—the universe—and even though we have broken it, it continues to run with remarkable smoothness.

After the most violent upheaval in history—the Flood—God says to Noah,

While the earth remains, Seedtime and harvest, And cold and heat, And summer and winter, And day  and night Shall not cease (Ge 8.22).

For all its brokenness, it runs like a clock, and the sun will indeed come up tomorrow. He has kept that promise.

Providing for Creation

The Psalmist describes the sea’s creatures as waiting on the Lord for their food:

²⁵ There is the sea, great and broad, In which are swarms without number, Animals both small and great. ²⁶ There the ships move along, And Leviathan, which You have formed to sport in it. ²⁷ They all wait for You To give them their food in due season. ²⁸ You give to them, they gather it up; You open Your hand, they are satisfied with good (Ps 104.25-28).

Now, we know that animals think constantly about what they’re going to eat next. I suspect that the Psalmist is describing not so much the psychological processes of fish as the simple fact that God provides what they will eat. All earth’s creatures, in all its varied biomes, are provided for, often in remarkable ways. (Check out the anglerfish sometime.) And again, this despite that fact that we have broken what he has created.

Directing Natural Events

God most famously sent a three-year drought at the request of the prophet Elijah (1K 17.1-2; Jam 5.17-18), and there are references to other actions as well (2K 8.1; Is 50.2-3). One prophet describes God as having his “way in the whirlwind and in the storm” (Na 1.3), and Jesus demonstrates that fact for his disciples directly (Mk 4.35-41).

Directing Historical Events

Paul tells the Athenians that God has determined where peoples shall live as well as when they shall come into existence and when they shall disappear (Ac 17.26-27). I grew up in Washington State, where the state’s political and social culture is directed by its topography: the Cascade Mountains cause lots of rainfall in the west, and the resulting rainshadow makes the east a desert. Today western Washington is reliably liberal Democrat, and the irrigating dirt farmers in the east are reliably conservative Republican. And never the twain shall meet. :-)

Of course, God also directs in more, um, direct ways. He sets up kings and takes them down again (Da 2.21), and he works in innumerable other ways to direct the outcomes of history.

Directing Personal Events

David tells us that “the steps of a good man are ordered by the LORD” (Ps 37.23), and his wiser son notes that “a man’s heart devises his way, but the LORD directs his steps” (Pr 16.9). We see God’s providential direction of human choices and outcomes throughout the Scripture, and we see it in our own lives as well. I’ve recounted one personal example here.

There’s much to learn from all this. We learn that God is involved; in theological terms, he’s immanent as well as transcendent. And that means that he cares—something that opens up the possibility of personal relationship, and a positive one at that. It also begets confidence that God will direct our own lives in love and grace, and also in power—his will in fact will be done in us. That’s a liberating thought.

I think we’d benefit from some specific examples of God’s providential working. The next few posts will dip into that.

Part 3: Joseph, For Example  | Part 4: And Naomi | Part 5: And Esther | Part 6: And the Seed of the Woman

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