http://www.ccel.org/ccel/berkhof/systematictheology.

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these solutions can be said to give entire satisfaction, so that the

problem of God's relation to sin remains a mystery.

D. GOVERNMENT

1. NATURE OF THE DIVINE GOVERNMENT. The divine government may be

defined as that continued activity of God whereby He rules all things
teleologically so as to secure the accomplishment of the divine
purpose. This government is not simply a part of divine providence but,
just as preservation and concurrence, the whole of it, but now
considered from the point of view of the end to which God is guiding
all things in creation, namely, to the glory of His name.

a. It is the government of God as King of the universe. In the present

day many regard the idea of God as King to be an antiquated Old
Testament notion, and would substitute for it the New Testament idea of
God as Father. The idea of divine sovereignty must make place for that
of divine love. This is thought to be in harmony with the progressive
idea of God in Scripture. But it is a mistake to think that divine
revelation, as it rises to ever higher levels, intends to wean us
gradually from the idea of God as King, and to substitute for it the
idea of God as Father. This is already contradicted by the prominence
of the idea of the Kingdom of God in the teachings of Jesus. And if it
be said that this involves merely the idea of a special and limited
kingship of God, it may be replied that the idea of the Fatherhood of
God in the Gospels is subject to the same restrictions and limitations.
Jesus does not teach a universal Fatherhood of God. Moreover, the New
Testament also teaches the universal kingship of God in such passages
as Matt. 11:25; Acts 17:24; I Tim. 1:17; 6:15; Rev. 1:6; 19:6. He is
both King and Father, and is the source of all authority in heaven and
on earth, the King of kings and the Lord of lords.

b. It is a government adapted to the nature of the creatures which He

governs. In the physical world He has established the laws of nature,
and it is by means of these laws that He administers the government of
the physical universe. In the mental world He administers His
government mediately through the properties and laws of mind, and
immediately, by the direct operation of the Holy Spirit. In the
government and control of moral agents He makes use of all kinds of
moral influences, such as circumstances, motives, instruction,
persuasion, and example, but also works directly by the personal
operation of the Holy Spirit on the intellect, the will, and the heart.

2. THE EXTENT OF THIS GOVERNMENT. Scripture explicitly declares this

divine government to be universal, Ps. 22:28,29; 103:17-19; Dan.
4:34,35; I Tim. 6:15. It is really the execution of His eternal
purpose, embracing all His works from the beginning, all that was or is
or ever shall be. But while it is general, it also descends to
particulars. The most insignificant things, Matt. 10:29-31, that which
is seemingly accidental, Prov. 16:33, the good deeds of men, Phil.
2:13, as well as their evil deeds, Acts 14:16, -- they are all under
divine control. God is King of Israel, Isa. 33:22, but He also rules
among the nations, Ps. 47:9. Nothing can be withdrawn from His
government.

E. EXTRAORDINARY PROVIDENCES OR MIRACLES

1. THE NATURE OF MIRACLES. A distinction is usually made between

providentia ordinaria and providentia extraordinaria. In the former God
works through second causes in strict accordance with the laws of
nature, though He may vary the results by different combinations. But
in the latter He works immediately or without the mediation of second
causes in their ordinary operation. Says McPherson: "A miracle is
something done without recourse to the ordinary means of production, a
result called forth directly by the first cause without the mediation,

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