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Description:
“The creation is supposed to be ‘cursed’ by God, according to Genesis 3:17, and yet in spite of that, we see so much beauty and order in the creation.”
“The creation is supposed to be ‘cursed’ by God, according to Genesis 3:17, and yet in spite of that, we see so much beauty and order in the creation.”
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Argument:
(a)
How can we explain the comparatively orderly life in the world, seeing that the
whole world lies under the curse of sin?
(b)
How is it that the earth yields precious fruit in rich abundance and does not
simply bring forth thorns and thistles? How can we explain these things apart
from a common grace of God?
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Response:
(I)
Prof. David J. Engelsma
I note that both of your questions have to do with
the non-human creation. Neither concerns an alleged saving love or grace
of God for reprobate, ungodly men and women.
The important issue in the common grace controversy
concerns that aspect of common grace that alleges a desire of God for the
salvation of all humans, including those whom He has reprobated in the eternal
decree of predestination, out of a (would-be saving) grace for all, which God
supposedly expresses by a well-meant offer of salvation to all in the
gospel. This is Arminianism, as described and condemned in the Canons
of Dordt and all other Reformed creeds. It is this aspect of the
common grace theory that I oppose.
As for the notion that the good, orderly ordinances
and products of nature are manifestations of a providential common grace, this
does not so much disturb me. The trouble is that a common grace in nature
invariably leads to or is an argument on behalf of the theology of a loving
desire of God for the salvation of all men.
The truth is that the answer to both of your
questions below is that the explanation of the phenomena is not grace of any kind, but providence. Having created the world,
God maintains it and its processes by His almighty power, so that there is some
order in the creation—the sun rises and sets; the seasons revolve;
gravity continues to hold; etc.
Further, the earth yields its abundance; the sun
rises on godly and ungodly alike; both maintain a healthy life from the
abundance of creation; etc.
The explanation is that God has a purpose or design
with history that cannot be attained apart from the maintenance of the creation,
its order, and the like. This purpose is the glorification of Himself by a
church ending in the second coming of Christ. In this purpose the
existence of the ungodly has a part to play, mainly its development in sin and
opposition to the kingdom of Christ.
But even the good things of creation and history
are not grace and blessing for the reprobate ungodly. Things good in
themselves are a curse to the wicked who use them without gratitude and in
order to sin against God. The curse
of the Lord is in the house of the wicked, says the proverbist. Psalm 73
is the explanation to the questions you raise and the conclusive response to the
contention of common grace. God sets the wicked on slippery places
with the abundance of creation’s good things, so that they will slide smoothly
into destruction.
May I recommend to you and your associates my small
book on Psalm 73: Prosperous Wicked
and Plagued Saints: An Exposition of Psalm 73.
Blessings.
Cordially in
Christ,
Prof. David J.
Engelsma
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