Balancing Human Effort with God's Supernatural Enablement
The relationship between human effort and divine enablement is a recurring theme in biblical theology, prompting reflection on how individuals are to act while relying on God's power. The Bible presents numerous instances where human action is expected, even as the ultimate outcome is attributed to God's supernatural intervention [4, 5].
One perspective emphasizes the necessity of human diligence and wisdom. The author of Ecclesiastes notes, "I applied my mind to seek and to search by wisdom all that is done under the heavens. It is a grievous task God has given to ⌞humans⌟" [1]. This suggests that God has given humanity the capacity and responsibility to engage with the world through intellectual and practical effort. Similarly, the prophet Habakkuk declares, "The Lord God is my strength" [8], indicating that while God is the source of strength, this strength is often manifested through human agency. John Gill, commenting on Habakkuk, explains that God is the "author and giver of natural and spiritual strength" to his people, enabling them to perform religious duties, resist spiritual adversaries, and endure [8].
However, this emphasis on human effort is balanced by a profound recognition of God's sovereignty and supernatural power. A miracle, by definition, is an event in the natural world brought about by God's direct agency, operating without discernible natural means [2]. It is an occurrence "above nature and above man," demonstrating a power not limited by natural laws [2]. Another definition describes a miracle as "a plain and manifest exercise by a man, or by God at the call of a man, of those powers which belong only to the Creator and Lord of nature" [3]. This highlights that even when humans are involved, the power originates from God.
The Methodist theologian Adam Clarke illustrates this balance in his commentary on Elisha's attempt to revive the Shunammite's son. Elisha "uses every natural means in his power to restore life, while praying to the Author of it to exert a miraculous influence" [4]. Clarke concludes, "Natural means are in our power; those that are supernatural belong to God. We should always do our own work, and beg of God to do his" [4]. This perspective suggests that human beings are responsible for employing all available natural means, while simultaneously depending on God for the supernatural intervention that lies beyond human capability.
This principle extends to various aspects of life. In the story of Abraham's servant seeking a wife for Isaac, the servant prays for a sign that would indicate God's chosen woman, but he also asks for a "natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife" [5]. This demonstrates a rational approach that seeks divine guidance while also considering practical and virtuous human qualities [5]. Even in seemingly natural phenomena, such as Jacob's methods for increasing his flocks, Clarke suggests that while the exact mechanism might not be fully understood, the outcome does not necessarily "exceed the powers of nature," implying that God often works through natural processes that humans can influence [6].
The Reformed tradition, as seen in Calvin's commentary on Isaiah, also acknowledges this dynamic. When people are "exhausted and weakened," they should call to remembrance that "the Lord stretches out his hand 'to the faint'" [7]. This implies that human weakness and inability are precisely the conditions under which God's power is most clearly manifested, yet it does not negate the human responsibility to seek God's assistance.
Sources
- Ecclesiastes “Ecclesiastes 1:13 (LEB) — I applied my mind to seek and to search by wisdom all that is done under the heavens. It is a grievous task God has given to ⌞humans⌟.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Miracle — An event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a religious teacher and the truth of his message (John 2:18; Matt. 12:38). It is an occurrence at once above nature and above man. It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws which govern their movements, a supernatural power. "The suspension”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Miracles — A miracle may be defined to be a plain and manifest exercise by a man, or by God at the call of a man, of those powers which belong only to the Creator and Lord of nature; and this for the declared object of attesting that a divine mission is given to that man. It is not, therefore, the wonder, the exception to common experience, that constitutes the miracle, as is assumed both in the popular use of the word and by most objectors against miracles. No phenomenon in nature, however unusual, no event in the course of God's providence, however unexpected, is a ”
- 2 Kings (Methodist/Wesleyan) “Adam Clarke on 2 Kings 4:34: Lay upon the child - Endeavored to convey a portion of his own natural warmth to the body of the child; and probably endeavored, by blowing into the child's mouth, to inflate the lungs, and restore respiration. He uses every natural means in his power to restore life, while praying to the Author of it to exert a miraculous influence. Natural means are in our power; those that are supernatural belong to God. We should always do our own work, and beg of God to do his.”
- Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 24:12: And he said, O Lord God, etc. - "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular; and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expect”
- Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 30:38: And he set the rods which he had pilled before the flocks - It has long been an opinion that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the fetus. This opinion is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for, it is nevertheless sufficiently plain that the effect does not exceed the powers of nature; and I have no doubt that the same modes of trial used by Jacob would ”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.45: to God to give assistance to those who were thus exhausted and weakened. He therefore magnifies the power of God on this ground, that they may conclude and believe that they ought not to doubt of their salvation so long as they enjoy his favor. It was indeed to the people who were held captive in Babylon that the Prophet looked; but we ought also to apply this doctrine to ourselves, that whenever our strength shall fail, and we shall be almost laid low, we may call to remembrance that the Lord stretches out his hand “to the faint,” who are si”
- Habakkuk (Baptist/Reformed) “John Gill on Habakkuk 3:19: The Lord God is my strength,.... The author and giver of natural and spiritual strength, as he is to all his people; he is the strength of their hearts when ready to faint and sink, and of their graces, faith, hope, love, patience, &c. and continues and increases them, and draws them forth into lively acts and exercise; and of their lives, natural and spiritual, which he supports and maintains, secures and defends; from him they have their strength to perform the duties of religion; to oppose their spiritual enemies, sin, Satan, and the world; and to bear them up un”