07 August, 2016

Acts 14:16-17—“He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness”



Who in times past suffered all nations to walk in their own ways.  Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness (Acts 14:16-17 KJV).


COMMON GRACE ARGUMENT:
This passage is used to suggest a general attitude of favour that God has towards all men. That idea of this passage is that God did good (in the giving of rain and fruitful times, food and gladness, etc.) and in doing good the heathen had no right to that. Therefore, because they receive something which they did not deserve, God gave the heathen grace—common grace.


(I)

Prof. Herman C. Hanko

[Source: Common Grace Considered, pp. 88-89]

The context is clear enough. In his first missionary journey, Paul and Barnabas came to Lystra. During the course of Paul’s preaching in this city of Asia Minor, Paul healed a lame man. This startled the citizens of this city and they immediately considered Paul and Barnabas to be two of the gods that they worshipped and served. Under this erroneous conclusion, they prepared to make sacrifices to Paul and Barnabas. Paul was determined to prevent them from committing such a terrible sin. The passage is part of Paul’s efforts to stop them from their horrible idolatry.

Even considering the text in this context and attempting to find common grace in this text, one would, it seems to me, immediately wonder why in the world Paul used the doctrine of common grace to prevent the heathen idolaters from worshipping him. But, apart from that, the text says nothing at all about an attitude of God’s favor and grace towards all men, but merely [states] that God gives good gifts to men. His gifts are always good and never evil. He is Himself a good God, infinitely good in His eternal perfections. He cannot give anything but good gifts.

… But the text in Acts 14 goes further. It gives a reason why God gives good gifts to men. That reason is not that God loves them and is kindly disposed towards them. The reason is that God does not leave Himself without witness. In the good gifts that He gives, God testifies of Himself. He even, Paul says, did this in the old dispensation when Christ had not yet come and when the gospel was not sent into the nations. Even in those days when the gospel was proclaimed only in Israel, the heathen who never knew or heard the gospel, nevertheless, were given a strong and irrefutable witness of God. The Jebusites, Moabites, Philistines, Ammonites and all the other heathen nations of the earth received that witness from God through the good gifts that God gave to them.

Paul explains this further in Romans 1:18ff …

… [When] God gave good gifts to men, He gave them to show all men that He alone is God, that He alone is good, and that He alone must be served and worshipped.

Paul appeals to that truth in Lystra, because he underscores the fact that the wicked from the beginning of time and including the idolaters in Lystra knew and know that God alone must be worshipped and served. The people in Lystra, therefore, must not offer sacrifices to Paul and Barnabas, but to God alone.


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(II)

Herman Hoeksema and Henry Danhof

[Source: Sin and Grace (Grand Rapids, MI: RFPA, 2003), pp. 248-250]

First of all, we wish to remark that we fully understand the reasoning of some in regard to this text. They say that God did good. In doing good in the Old Testament, He gave rain and fruitful times, food and gladness also to the heathen. Now the heathen had no right to that. Therefore, because they receive something which they did not deserve, God gave the heathen grace—common grace.

Naturally, we agree wholeheartedly that God gives the gifts of this natural life to all. All men have in common the whole of natural life as it develops out of creation. We do not deny that these gifts of natural life are good. Who would deny that God does good? Who would deny that God always does what is good? Therefore, everything that comes from God is also good. The heathen receive from God good rain and good fruitful times, good food and good gladness. There is no difference whatever in that regard.

The question is whether God also gave grace to the heathen. That is exactly what we deny and Scripture never teaches. If at the moment when the murderer lifts his arm to strike the victim, God did not give him good strength, that cruel arm would at that very moment drop lamely. God therefore also does good in that instance, for He gives good strength. But who will still say that God gives him grace? When God gives to the Greek artistic skills, and He gives him the good marble, and the Greek then makes an idol, who would dare to assert that God gave grace along with the skill and the marble? When God gives to the Roman the sword and natural jurisprudence, and that Roman stands before Jesus and says, “You are innocent, but I crucify you,” who calls that grace? And when God gives to the world a glad heart to wild pleasure and revelries, who will say that grace is hidden in that gladness of the world? Therefore, let it be said again: grace is not in things, but in the good favor of God, who works blessing in and through the means. The things are always common in this world, but grace is never common.

Besides that, we must not forget that this idea does not even touch the actual point of common grace. That actual point, according to the doctrine of common grace, is always that sin is restrained and that the natural man is thereby qualified to live a somewhat good life in creation before the face of God. What does Acts 14 tell us? We have seen that common grace is denied in the prologue of the gospel of John. The light did shine, but the darkness was not improved by it and did not grasp the light [John 1:5]. It was no different in Romans 1. Far from teaching that a certain operation of God’s common grace can be detected in the history of the heathen world whereby sin is restrained in its course, Paul rather teaches us that the wrath of God is revealed from heaven [Rom. 1:18], whereby the heathen world became foolish and debauched [Rom. 1:18-32]. That is the very opposite.

Is it different in Acts 14:16-17? Absolutely not. Just listen: “Who in times past suffered all nations to walk in their own ways.” Is that not surely the very opposite of “restraining” the wicked in their way? The ways of the heathen are sinful ways, and God allowed them to walk in these ways. He did not restrain them, did not hold them back in their walk, but allowed them to continue. And this was true even though they were not without a witness of God. For God did not leave Himself without witness in that heathen world. No, He revealed Himself in rain and fruitful times, in food and gladness, as a God who did good. But that brought no change whatever in the ways of the heathen. If a change should be brought about, God would have to give them grace. But that is exactly what He did not do (v. 16).

Scripture does not teach a restraint of sin by grace but an organic development of sin. The whole of natural life is a place to serve that purpose. Spiritual death works from within, so that the total depravity of the natural man continues to develop in all wickedness. The whole of natural life stands at his disposal, and he subjects it to the service of sin. And from heaven the wrath of God is revealed against the sin and godlessness of mankind, and directs and punishes it in such a manner that man becomes ever more foolish and more debauched, unless divine grace intervenes. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him [John 3:36].”


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(III)


Rev. Gerrit Vos


[With regard to] the good things which God gives to mankind … [There is no] question about it: God did and does good from heaven incessantly.

I would only warn you and say that this goodness of God with respect to the natural things is no common grace!

When God gives fruitful seasons and much wheat and corn to a reprobate farmer, then He indeed proves that He is a good God, but He does not give grace in those things to the reprobate. Things, no matter how sweet to the taste of man, are not grace. One may be loaded down with the good things of creation on Thanksgiving Day … and be hated of God from eternity to eternity.

If a man is of a reprobate mind and receives his riches of the earth, God is proving in all these things that this man is bad. The more God gives him, the more he breaks out in evil. On the other hand, God may deprive you of many good things in this life, so that you shiver from the cold, and are black from hunger, and yet He may love you very much. Witness the lesson of Psalm 73. Asaph in want is gloriously glad, while the wicked in abundance are sliding down the slippery places to hell.


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(IV)


Rev. Martyn McGeown

[Source: British Reformed Journal, Issue 63 (Autumn/Winter 2016)]

[When] God “did good” in Acts 14:17 … it was as a “witness,” but the ungodly heathen must never imagine, when God “gave [them] rain from heaven, and fruitful seasons, filling [their] hearts with food and gladness,” that this was a demonstration that the Creator loved them, favoured them or sought to bless them. Indeed, Paul writes elsewhere that the wrath of God—and not His love or favour—is revealed from heaven through the creation that God has made (Rom. 1:18-20).

God reveals His love, grace, mercy and favour in Jesus Christ! Only in Jesus Christ!


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(V)


More to come! (DV)

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