PROVIDENCE ｜ 神的护理

ENPROVIDENCE. One of the two elements included in the comprehensive term Grace (see Grace). The Scriptural word for Providence is Goodness, which expresses the kindly and beneficent treatment of God toward all His creatures, rational and irrational, in upholding and disposing of them, and controlling all events which affect their condition and destiny. Scripture texts and passages intimate three distinctions in the method of God's providential dealing: 1, with reference to the irrational animal creation; 2, with reference to all men, irrespective of moral character; 3, with reference to individual believers, and to the believing body, the Church. I. The providence of God toward irrational creatures is limited to provision adapted to each class or species, and bestowed in accordance with the instinct imparted to each: Job 38:41. Who provideth for the raven his food? Ps. 36:6. O Lord, Thou preservest man and beast. Ps. 104:14. He causeth the grass to grow for the cattle, and herb for the service of man. Ps. 145:15. The eyes of all wait upon Thee; and Thou givest them their meat in due season. Ps. 147:9. He giveth to the beast his food, and to the young ravens which cry. II. Providence toward men, the evil and the good: Ps. 21:3. For Thou preventest him with the blessings of goodness. Ps. 65:9-11. Thou visitest the earth, and waterest it: Thou greatly enrichest it. Ps. 107:4-31 (a series of deliverances from peril, followed by instances of God's goodness, and concluded with the call to observe His hand in all events, ver. 43). Matt. 5:45. For He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. All this confirms the original pledges to Noah of the perpetuity of day and night, of the seasons and a fruitful earth, and the charters of food given to Adam and to Noah. Paul intimates God's purpose in His providential dealings: Rom. 2:4. Not knowing that the goodness of God leadeth thee to repentance.

BSBMatthew 5:45 that you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

中护理（Providence）。这是『恩典』这一总称所含两大要素之一（参主题词条：恩典 Grace）。圣经中与『护理』相当的词是『良善／恩慈』（Goodness），它表达神对一切受造物——无论有理性的还是无理性的——所施的慈爱与厚待：托住他们、安排他们，并掌管一切影响其境况与结局的事。圣经的经文与段落提示：神施行护理的方式有三重区分：一、对无理性的动物界；二、对一切世人，不分其道德品格；三、对个别信徒，以及信徒的团体——教会。一、神对无理性受造之物的护理，只限于按各类各族所需而供给，并照赐给各类的本能而施与：约伯记 38:41 —— 乌鸦之雏因无食物飞来飞去哀鸣的时候，谁为它预备食物呢？诗篇 36:6 —— 耶和华啊，人民、牲畜，你都救护。104:14 —— 他使草生长，给六畜吃，使菜蔬发长，供给人用。145:15 —— 万民都举目仰望你，你随时给他们食物。147:9 —— 他赐食给走兽和啼叫的小乌鸦。二、对世人的护理，无论恶人善人：诗篇 21:3 —— 你以美福迎接他。65:9-11 —— 你眷顾地，降下透雨，使地大得肥美。107:4-31（一连串脱险的记述，随后是神良善的实例，最后以第 43 节呼吁人在万事中留意他的手作结）。马太福音 5:45 —— 因为他叫日头照好人，也照歹人；降雨给义人，也给不义的人。这一切都印证了神起初向挪亚所立的凭据：昼夜、四季与丰产之地永不止息；也印证了赐给亚当与挪亚的食物之约。保罗提示了神在护理作为中的用意：罗马书 2:4 —— 岂不晓得他的恩慈是领你悔改呢？

ENIII. Special providence of God to the believer, His child, and to the believing body, His Church. This is affirmed in manifold texts and extended passages, especially in many Psalms, and is largely illustrated in the historical records of both Testaments. To the believer, as the child of God: Ps. 97:10. He preserveth the souls of His saints; He delivereth them out of the hand of the wicked. Deut. 33:25. As thy days, so shall thy strength be. Ps. 121:3-8. The Lord is thy keeper. Ps. 127:1, 2. Except the Lord build the house, they labor in vain that build it . . . for so He giveth His beloved sleep. Ps. 3:5. I laid me down and slept; I awaked; for the Lord sustained me. Ps. 4:8. For Thou, Lord, only makest me dwell in safety. Ps. 31:15, 19. My times are in Thy hand. Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee. Ps. 34:10. But they that seek the Lord shall not want any good thing. Rom. 8:28. And we know that all things work together for good to them that love God. Ps. 73:23, 24. Thou hast holden me by my right hand. Thou shalt guide me with Thy counsel. Ps. 37:23, 24. The steps of a good man are ordered by the Lord. Job 23:10. But He knoweth the way that I take. Ps. 48:14. He will be our guide even unto death. Ps. 37:5. Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass. Ps. 68:19. Blessed be the Lord, who daily loadeth us with benefits. Matt. 6:25-34. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you. Ps. 23 (absolute confidence in God's providence and mercy); Ps. 103:2-5 (a grateful review of providential goodness); Ps. 91 (assured deliverance from all perils). The providence of God to His Church, or the body of believers in all ages, is disclosed in every particular of human history from the calling of Abraham until now: first to His chosen people, for the establishment, training, increase and perpetuity among them of the Old Testament Church—to which end He ordered the marked events in the career of Abraham, of Jacob and his sons (Ps. 105:13-24); and His providential care of "the church in the wilderness" (Acts 7:38) under Moses is intimated by many gracious declarations: Ps. 77:20. Thou leddest Thy people like a flock by the hand of Moses and Aaron. Ex. 19:4. Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself. Isa. 63:9. In His love and in His pity He redeemed them; and He bare them, and carried them all the days of old. Thence onward, through the periods of the Judges and the Kings, the oft-repeated assertions of psalmists and prophets assure us of His directing and overruling providence in the interest of the faithful few; and the scope of their testimony includes not only manifold individual experiences, but all the history of the many nations whose careers were involved with Israel's life. Ruth 2:3. And her hap was to light on a part of the field belonging unto Boaz. The New Testament records and all subsequent history only continue and increase the testimony.

BSBRomans 8:28 And we know that God works all things together for the good of those who love Him, who are called according to His purpose.

中三、神对信徒（他的儿女）以及对信徒团体（他的教会）的特别护理。这一点在众多经文与长段落中被反复申明，尤其在许多诗篇中；两约的历史记载也大量加以印证。对作神儿女的信徒：诗篇 97:10 —— 他保护圣民的性命，搭救他们脱离恶人的手。申命记 33:25 —— 你的日子如何，你的力量也必如何。诗篇 121:3-8 —— 保护你的必不打盹……耶和华是保护你的。127:1-2 —— 若不是耶和华建造房屋，建造的人就枉然劳力……惟有耶和华所亲爱的，必叫他安然睡觉。3:5 —— 我躺下睡觉，我醒着，耶和华都保佑我。4:8 —— 因为独有你耶和华使我安然居住。31:15, 19 —— 我终身的事在你手中。敬畏你、投靠你的人，你为他们所积存的恩惠是何等大呢！34:10 —— 但寻求耶和华的，什么好处都不缺。罗马书 8:28 —— 我们晓得万事都互相效力，叫爱神的人得益处。诗篇 73:23-24 —— 你搀着我的右手。你要以你的训言引导我。37:23-24 —— 义人的脚步被耶和华立定。约伯记 23:10 —— 然而他知道我所行的路。诗篇 48:14 —— 他必作我们引路的，直到死时。37:5 —— 当将你的事交托耶和华，并倚靠他，他就必成全。68:19 —— 天天背负我们重担的主，就是拯救我们的神，是应当称颂的！马太福音 6:25-34 —— 你们要先求他的国和他的义，这些东西都要加给你们了。诗篇 23 篇（对神护理与怜悯的绝对信靠）；103:2-5（对护理之良善的感恩回顾）；91 篇（脱离一切险恶的确据）。神对他的教会——即历世历代信徒团体——的护理，从亚伯拉罕蒙召直到如今，显明在人类历史的每一个细节中：首先是对他的选民，为要在他们中间建立、训练、增长并延续旧约的教会——为此他安排了亚伯拉罕、雅各及其众子生平中那些显著的事件（诗篇 105:13-24）；而他在摩西手下对『旷野的教会』（使徒行传 7:38）的护理之工，也有许多恩慈的宣告加以提示：诗篇 77:20 —— 你曾藉摩西和亚伦的手引导你的百姓，好像羊群一般。出埃及记 19:4 —— 我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。以赛亚书 63:9 —— 他以慈爱和怜悯救赎他们；在古时的日子常保抱他们，怀搋他们。此后一路经过士师与列王时期，诗人与先知反复的宣告，向我们保证他为着那忠信的少数人施行引导与统摄的护理；而他们见证的范围，不仅包括千般个人的经历，也包括那些命运与以色列相纠缠的列邦的全部历史。路得记 2:3 —— 她恰巧到了以利米勒本族的人波阿斯那块田里。新约的记载以及此后的全部历史，只是延续并加增这见证。

ENProvidence ordering and determining national prosperity and existence: Ps. 147:14. He maketh peace in thy borders, and filleth thee with the finest of the wheat. Ps. 22:28. For the kingdom is the Lord's: and He is the governor among the nations. Ps. 33:12. Blessed is the nation whose God is the Lord. Ps. 147:20. He hath not dealt so with any nation. Isa. 2:4. And He shall judge among the nations. Isa. 60:12. For the nation and kingdom that will not serve thee shall perish. Jer. 18:7-10. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Providence shaping and determining human life and destiny: Dan. 4:35. And He doeth according to His will in the army of heaven, and among the inhabitants of the earth. Ps. 75:7. But God is the judge: He putteth down one, and setteth up another. Prov. 16:33. The lot is cast into the lap; but the whole disposing thereof is of the Lord. Jer. 18:1-6 (the potter and the clay). Jer. 10:23. O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. Ps. 31:15. My times are in Thy hand. Illustrations: Gen. 45:5. Be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. Gen. 50:20. But as for you, ye thought evil against me; but God meant it unto good. Providence and mystery: Ps. 77:19. Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known. Ps. 97:2. Clouds and darkness are round about Him: righteousness and judgment are the habitation of His throne. Isa. 45:15. Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour.

BSBProverbs 16:33 The lot is cast into the lap, but its every decision is from the LORD.

中护理安排并决定列国的兴衰存亡：诗篇 147:14 —— 他使你境内平安，用上好的麦子使你满足。22:28 —— 因为国权是耶和华的，他是管理万国的。33:12 —— 以耶和华为神的，那国是有福的。147:20 —— 别国他都没有这样待过。以赛亚书 2:4 —— 他必在列国中施行审判。60:12 —— 哪一邦哪一国不事奉你，就必灭亡。耶利米书 18:7-10 —— 我何时论到一邦或一国说，要拔出、拆毁、毁坏；我所说的那一邦，若是转意离开他们的恶，我就必后悔，不将我想要施行的灾祸降与他们。护理塑造并决定人生与命运：但以理书 4:35 —— 他在天上的万军和世上的居民中，都凭自己的意旨行事。诗篇 75:7 —— 惟有神断定；他使这人降卑，使那人升高。箴言 16:33 —— 签放在怀里，定事由耶和华。耶利米书 18:1-6（窑匠与泥）。10:23 —— 耶和华啊，我晓得人的道路不由自己，行路的人也不能定自己的脚步。诗篇 31:15 —— 我终身的事在你手中。例证：创世记 45:5 —— 现在不要因为把我卖到这里自忧自恨，这是神差我在你们以先来，为要保全生命。50:20 —— 从前你们的意思是要害我，但神的意思原是好的。护理与奥秘：诗篇 77:19 —— 你的道在海中，你的路在大水中，你的脚踪无人知道。97:2 —— 密云和幽暗在他的四围，公义和公平是他宝座的根基。以赛亚书 45:15 —— 救主以色列的神啊，你实在是自隐的神。

EN[If we accept the sweet and comforting doctrine that our whole lives, from the beginning to the ending, are under God's sovereign control—that, while we are free to choose, yet for reasons infinitely kind and far-reaching as eternity the love that outlasts time and sense permits our errors—we shall escape the danger of complaint or weak chagrin. True, we did on some occasions act on impulse and with childish precipitancy, and again on another we suffered specious reasoning to mislead us; but all the while we were God's dear children, and He had not let us go; and there was some need in our nature which even He could not have supplied unless the discipline of life had made us aware of it. There are characters which cannot be developed except by contact with pain and disappointment. There are strong and noble souls which arrive at their full estate only by wrestling against wind and tide. There are exceptional temperaments which would never find God unless driven to His arms by stress of sorrow and the desolation of defeat. N. Smyth.] Rule of providential distribution, day by day: Ex. 16:4, 16-18. The people shall go out and gather a certain rate every day. They gathered every man according to his eating. Ps. 104:28. That Thou givest them they gather. Matt. 6:11, 34. Give us this day our daily bread. Take therefore no thought for the morrow. Note: there is no distinction of special providence as between one recipient of bounty and another; for God is never partial or arbitrary in His giving, whether in providence or in grace. All His providential bestowments are general, and all are special. God has no favorites save those that obey and love and serve Him; and all these share His favor alike, with results that accord with the degree and fruit of their obedience and service. Providential opportunities, also, come day by day: as needed supplies for body and soul are received one by one, day by day, so the opportunities offered for using the good received—with profit to ourselves and advantage to others—are possessed and exhausted one by one, with the passing hour and moment.

BSBExodus 16:4 Then the LORD said to Moses, “Behold, I will rain down bread from heaven for you. Each day the people are to go out and gather enough for that day. In this way I will test whether or not they will follow My instructions.

中〔我们若接受这甘美而安慰人的道理：我们的一生自始至终都在神主权的掌管之下——虽然我们有自由去选择，但基于那无限慈爱、其深远如同永恒的理由，那超越时间与感官而长存的爱容许了我们的错失——我们就能避开怨言或软弱懊丧的危险。诚然，我们有时凭一时冲动、以孩子气的鲁莽行事；另一些时候又容似是而非的推理把我们引入歧途；然而这一切时候，我们都是神亲爱的儿女，他并未撒手放开我们；而且我们本性中总有某种需要，若非人生的管教使我们自觉，连他也无法供应。有些品格，非经与痛苦和失望相接触，就无从长成。有些刚强高贵的灵魂，惟有逆风逆流搏斗，才到得了他们完全的地步。有些特殊的性情，若不是被忧伤的重压与失败的凄凉逼进神的怀里，就永不会寻见神。斯迈思（N. Smyth）〕护理『逐日分配』的定律：出埃及记 16:4, 16-18 —— 百姓每天出去收每天的分。他们按着各人的饭量收取。诗篇 104:28 —— 你给他们，他们便拾起来。马太福音 6:11, 34 —— 我们日用的饮食，今日赐给我们。所以，不要为明天忧虑。按语：在蒙恩者与蒙恩者之间，并没有『特别护理』的分别等级；因为神施与时从不偏心，也不任性，无论在护理上还是在恩典上皆然。他一切护理的赐予都是普遍的，也都是特别的。神没有宠儿，除非是那些顺服他、爱他、事奉他的人；而这一切人同样分享他的恩眷，其结果则与他们顺服事奉的程度和果实相称。护理所赐的机会，也是逐日而来的：正如身体与灵魂所需的供应是一份一份、一天一天地领受，照样，运用所领之善——使自己得益、使他人得助——的种种机会，也随着时刻的流逝，一个一个地被握住、被用尽。

ENDivinely established limitations to divine working in providence. God's working in providence must always be in harmony with His methods of working in nature—that is, in accordance with His established natural laws. God will not interfere to protect or deliver any one from the hurtful effect of the infraction of natural law, though it be done ignorantly and without wrong purpose. Such interposition could only be through the temporary setting aside of the infringed law—that is, by miracle. Yet it is just at this point that so many sufferers, or their friends, question or deny the goodness of God in reference to particular providential events. The simplest consideration shows the baselessness of this unjust implication and charge. The taking of disease by exposure to its germs, or by heedless disregard of the laws of health, or the careless and unwitting encounter with any of a thousand sources of bodily peril, must lead to sickness, hurt, and even death. But in the prevention of these and kindred results it is plain that God cannot intervene save by miraculous energy; and this would involve an utter overturning of the established order. [Undoubtedly the Lord can cure disease as readily now as when He was upon the earth; and one may feel aggrieved that He does not interpose on behalf of a suffering friend or near relative. But He is impartial and all-loving. He must consider the welfare of all His children and of the whole race; and that welfare requires that the laws of organic nature shall prevail. He cannot reverse or repeal those laws without bringing upon the race disaster compared with which present ills are as nothing. We have no right to ask Him to make us exceptions to the common lot—no right to ask for special exemptions which it would be impossible to grant to all. It is ours to bear the discipline of the present order of our existence, and to be strengthened in our immortal being by it. These light afflictions have a purpose: they work out for us an exceeding and eternal weight of glory. The Interior.]

BSB2 Corinthians 4:17 For our light and momentary affliction is producing for us an eternal weight of glory that is far beyond comparison.

中神在护理之工上自设的界限。神在护理中的运作，必须始终与他在自然界中的运作方式相和谐——就是说，必须合乎他所设立的自然律。人若违犯自然律，即便是出于无知、并无恶意，神也不会插手保护或搭救他免受其害。这样的干预只能借着暂时搁置那被违犯的律来实现——也就是借着神迹。然而恰恰在这一点上，有那么多受苦的人或其亲友，对某些具体的护理之事质疑甚至否认神的良善。只需最简单的思考便可看出，这一不公的暗指与指控是毫无根据的。因接触病菌而染病，或因轻忽健康之律，或因粗心而在不知不觉中遭遇千百种身体危险中的任何一种，都必然导致疾病、损伤，甚至死亡。但要防止这些及类似的后果，显然神除非动用行神迹的能力，否则无从介入；而那将意味着既定秩序的彻底颠覆。〔主今日医治疾病，无疑与他在世时一样轻而易举；有人可能因他不为受苦的友人或至亲出手干预而心怀委屈。但他是公正无偏、爱一切人的。他必须顾念他一切儿女、乃至全人类的福祉；而那福祉要求有机自然界的定律得以通行。他若把这些定律颠倒或废除，就必给人类带来灾难，比起那灾难，眼下的祸患不值一提。我们没有权利求他把我们变成常人命运之外的例外——没有权利求那种不可能人人得着的特别豁免。我们分内的事，是承受我们现今存在秩序中的管教，并借此在我们不朽的生命上得着刚强。这至暂至轻的苦楚是有其用意的：它要为我们成就极重无比、永远的荣耀。《内室》杂志（The Interior）〕

ENGod's providence finds further limitation in the divinely ordered independence of man's own will. By God's directly appointed and authorized free-will, the responsibility is placed upon man for all forms and results of his acting, alike in his dealings with outward affairs and with his moral obligations. He cannot, therefore, rightly charge the effects of his own improvidence to the providence of God; nor can he attribute the consequences of his wilful wrongdoing either to the providence or to the original purpose of God. Apart from these divinely established limitations—through God's own creation and appointment of second causes in nature and in man's independent will—His providence absolutely directs and controls all particular events to the production of all actual issues, of smaller or greater moment, alike affecting individuals and nations. Thus, and thus alone, has history, personal and national, been wrought upon the earth. Providence and prayer: the considerations above apply equally to providential answers to prayer. [Success may seem at times to lie far beyond the reach of loyalty, but in due time God supplies the missing link in some undreamed-of way. When man is faithful, providence is opportune; and not as independent but as co-operant factors, "the sword of the Lord, and of Gideon" wins every notable fight for truth and righteousness. Our hours of discouragement come from looking only at one element of our success. The wisdom of the wise and the strength of the strong may both appear to be embattled against the Word of God, as in the days of Luther; but presently even the long Euroclydon, during which neither sun nor star has shone, is altogether past, and he who stayed by the ship comes safe to land. W. C. Gray.]

BSBActs 27:44 The rest were to follow on planks and various parts of the ship. In this way everyone was brought safely to land.

中神的护理还有另一重界限，在于神所定规的『人自身意志的独立』。藉着神直接指派并授予的自由意志，人要为自己一切行动的形式与后果负责——无论是在处理外在事务上，还是在履行道德责任上。因此，人不可把自己失于筹划所致的后果算在神的护理头上；也不可把自己明知故犯之恶行的后果，归咎于神的护理或神起初的旨意。除去这些由神自设的界限——即神自己在自然界中、在人独立意志中所创造并设立的『第二因』——他的护理绝对地导引并掌管一切具体事件，使之产生一切实际的结果，无论轻重大小，也无论关乎个人还是关乎国族。历史，无论是个人的还是国族的，向来正是、且惟独是这样在地上被造成的。护理与祷告：以上诸项考量，同样适用于护理中对祷告的应允。〔成功有时看似远非忠心所能企及，但到了时候，神会以某种做梦也想不到的方式补上那缺失的一环。人若忠心，护理便适时而至；而『耶和华和基甸的刀』并不是两个各自独立的因素，乃是彼此配搭的因素——真理与公义的每一场大仗，都是靠这配搭打赢的。我们灰心的时刻，都来自只盯着我们成功中的一个要素看。智慧人的智慧与强壮者的力量，可能都摆开阵势与神的道为敌，就像路德的时代那样；但不久之后，连那日月星辰多日不显的漫长友拉革罗风暴，也要完全过去，而那留在船上的人必平安上岸。格雷（W. C. Gray）〕