God's Plan

What does it mean by a plan? Does God have a plan for our lives? What is that plan? How do we discover that plan? Are there any hindrances to that plan being accomplished? Are those plans easy or hard? Are they safe? Are they guaranteed?

Plan

Designs or schemes, prepared in advance of doing something. Scripture indicates the sovereign plans of God and the varied plans of men and women. Also: Formula; Plans; Premeditation; Strategem; Strategy

plan — noun. a series of steps to be carried out or goals to be accomplished.

purpose (intention) — noun. an anticipated outcome that is intended or that guides planned actions

In Ps. 20:4 the writer acknowledges God as the fulfiller of human plans. He is also able to overrule human intention (Ps. 33:10), and ultimately His purposes will prevail (Prov. 19:21).

Kelm, G. L. (1979–1988). Plan. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, p. 881). Wm. B. Eerdmans.

Proverbs 19:21 (KJV 1900)

There are many devices in a man’s heart;

Nevertheless the counsel of the Lord, that shall stand.

Lexham Theological Wordbook (מַהֲשָׁבָה)

(mahăšābâ). n. fem. thought, idea, intention. The intellectual product of thinking.

The noun mahăšābâ is related to the verb חָשַׁב (ḥāšab, “to think”) and appears in the OT chiefly in poetic texts. Like ḥāšab, mahăšābâ may appear in both negative and positive contexts; it can refer to positive plans and intentions that God establishes (Prov 16:3; 19:21) as well as the evil schemes people devise against each other (Dan 11:24).

Piper, J. (2007). Sermons from John Piper (1980–1989). Desiring God.

God, in the OT, like man, also has the capacity to think and even to devise (ḥāšab) plans (מַהֲשָׁבָה, mahăšābâ) both for destruction (Jer 18:11; 50:45) and for prospering and benefiting people (2 Sam 14:14; Jer 29:11); however, even though this faculty is ascribed to him, his thoughts are distinguished from those of humans. God’s plans (עֵצָה, ʿēṣâ) stand forever (Psa 33:11), as opposed to the thoughts (mahăšābâ) of human beings, which are temporal (Psa 94:11); God’s thoughts (mahăšābâ) are also infinitely higher than those of man (Isa 55:9).

Emanuel, D. M. (2014). Thinking. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.

When making your own plan:

See if its in the book

Consult others

3. God’s Plan may look different than your plan:

His ways are higher Isaiah 55:9 “For as the heavens are higher than the earth, So are my ways higher than your ways, And my thoughts than your thoughts.”

2006 דֶּרֶךְ (dě·rěḵ): n.masc.; ≡ Str 1870; TWOT 453a—1. LN 1.99–1.105 way, path, route, road, highway, i.e., a thoroughfare to journey, i.e., the act of moving from one place to another, with a destination, and usually planned route (Ge 24:27); 3. LN 41.1–41.24 conduct, way of life, what is done, i.e., behave in a particular way, in the manner one conducts one’s life, including habits, as a figurative extension of a thoroughfare (Pr 6:6; 25:4)

According to Prov. 15:22 human plans need careful consideration and the guidance of others (cf. 20:18).

Kelm, G. L. (1979–1988). Plan. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, p. 882). Wm. B. Eerdmans.

Proverbs 15:22 “Without counsel purposes are disappointed: But in the multitude of counsellers they are established.”

Sermons from John Piper (1980–1989) (A New Year’s Plea: Plan!)

Here the wisdom of planning is taken for granted, and the writer simply gives us advice for how to make plans that succeed. He says, Don’t be so independent that you think yourself above counsel. Read the wisdom of others who have gone before you. Talk to experienced and wise people. Watch the way others do things and learn from their mistakes and successes.

Also, it is better to be careful in planning than to be hasty (21:5). But human plans also include another aspect, for they are effectual only when they coincide with the Lord’s plans (12:20). Nevertheless, a person’s plans sometimes seem shattered when the end of life appears imminent (Job 17:11). And the psalmist affirms that people’s intentions die with them (Ps. 146:4).

That people often intend evil towards others is a fact repeatedly confirmed in the Scriptures (Prov. 3:35; cf. Prov. 6:14, 18; 12:20; 14:22). The enemies of God devise evil plots (Ps. 83:3 [MT 4]). The psalmist recognizes that evil often is the object of human planning (Ps. 21:11 [MT 12]). In response to this the psalmist asks for divine protection from those who both plot against him and seek his downfall (140:2, 4 [MT 3, 5]). Prov. 6:18 clearly states that the Lord hates those who devise evil plots (see PLOT).

Several OT passages use “plan” in the sense of a mechanical drawing or blueprint. For example, David gave Solomon the “plans” for the temple that he received from the Lord (1 Ch. 28:11f, 18f.). An unusual use of Heb. mišpāṭ occurs in Ex. 26:30, where it refers to a pattern for the tabernacle structure (cf. 1 K. 6:38; Jer. 30:18).

Another use of “plan” occurs in passages that pertain to military maneuvers. For example, Saul intended to wage a battle against the Gibeonites (2 S. 21:5). Jer. 48:2 describes the orchestration of an attack against Heshbon. Dnl. 11:24 mentions military plans for war, while“plans” in Prov. 20:18 seems to have the same military sense.

In the NT Gk. boulḗ refers to both human and divine plans. In reference to the ministry of the apostles Gamaliel advises the Sanhedrin that human plans may eventually lapse, whereas divine plans cannot be overthrown (Acts 5:38). In Acts 2:23 Peter proclaimed that Jesus’ death happened according to the “definite plan” of God, for it was in His plan that Messiah should suffer (cf. Lk. 24:25, 46; Acts 17:3; 26:22f.).

The translation of Gk. oikonomía in Eph. 1:10 and 3:9 by “plan” is debatable. Some scholars understand this term as a reference to God’s plan of salvation, i.e., His arrangements for redeeming humankind (e.g., Bauer, rev, p. 559; cf. Ign. Eph. 18:2; 20:1). Others suggest that the term refers to “the manner in which God’s purpose is worked out in human history” (F. F. Bruce, comm on Ephesians [NICNT, 1984], p. 262; cf. M. Barth, Ephesians [AB, 1974], I, 86–88).

Kelm, G. L. (1979–1988). Plan. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, p. 882). Wm. B. Eerdmans.

God’s plans

For judgment Jer 18:11 See also Nu 33:55-56; 2Ki 19:25-26; Job 23:14-16; Isa 25:1-2; 37:26-27; Jer 26:3; La 2:17; Mic 2:3

Prophecies against the enemies of God’s people: Isa 14:24-27; 19:12,17; 23:8-9; Jer 49:20; 50:45; Mic 4:11-13

For salvation Eph 1:11 See also Ps 40:5; Heb 11:40

For the tabernacle and the temple Ex 26:30-37 See also 1Ch 28:11-12,18-19; Eze 43:10-11

God’s plans are revealed to his people

Am 3:7 See also Ex 26:30; Jer 49:20-21

God’s plans are always fulfilled

Job 42:2 See also Ps 33:11; Isa 5:18-19; 14:24-27; 46:11

God may sometimes reverse his plans

Jer 36:3 See also Jer 18:5-10; 26:3; Jnh 3:10

Plans of the wicked

Ps 64:5-6 See also 2Sa 17:1-4; 2Ki 16:10-11; Ps 140:2; Pr 14:22; 30:32; Isa 30:1; Jer 18:12; Mic 2:1; Mt 28:12-13

Plans of the righteous

Pr 12:5 See also 1Ch 28:2; Ps 14:6; Pr 14:22; 21:5; Isa 32:8; Ro 1:13; 15:24; 2Co 1:15-17

Plans and the role of counsellors

Pr 15:22 See also Ezr 4:4-5; Pr 20:18

Malicious plans

Against other people 1Sa 18:25 See also 1Sa 23:10; Est 8:3; Ps 140:4; Jer 49:30

Against God’s servants Jer 18:18 See also Mt 22:15; Jn 12:10-11; Ac 9:23-24; 27:42-43

Human plans are subject to God’s will

Jas 4:13-15; Ps 33:10 See also Ps 20:4; 140:8; 146:4; Pr 16:1-3,9; 19:21; 21:30; Ecc 9:10; Isa 8:10; 19:3; Jer 19:7

Manser, M. H. (2009). Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. Martin Manser.

300 Illustrations for Preachers (From Planned Parenthood Director to Pro-Life Advocate)

Psalm 139:13 “For thou hast possessed my reins: Thou hast covered me in my mother’s womb.”

; Jeremiah 1:5 “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.”

Acts 2:23, “This Jesus [was] delivered up according to the definite plan and foreknowledge of God.”

Piper, J. (2007). Sermons from John Piper (1980–1989). Desiring God.

God, in the OT, like man, also has the capacity to think and even to devise (ḥāšab) plans (מַהֲשָׁבָה, mahăšābâ) both for destruction (Jer 18:11; 50:45) and for prospering and benefiting people (2 Sam 14:14; Jer 29:11); however, even though this faculty is ascribed to him, his thoughts are distinguished from those of humans. God’s plans (עֵצָה, ʿēṣâ) stand forever (Psa 33:11), as opposed to the thoughts (mahăšābâ) of human beings, which are temporal (Psa 94:11); God’s thoughts (mahăšābâ) are also infinitely higher than those of man (Isa 55:9).

Emanuel, D. M. (2014). Thinking. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.

In contrast to the counsels of men and nations, the OT speaks of the “counsel of the Lord.” Psalm 33:10f. presents this thought most clearly. “The Lord nullifies the counsel of the nations; he frustrates the plans of the peoples. The ‘counsel’ of the Lord stands forever, the plans of his heart from generation to generation.” Noteworthy here is the overruling power of God as he nullifies and frustrates the plans of men. The case of Ahithophel’s counsel is apropos. In II Sam 15:31 David prays to the Lord to “make the counsel of Ahithophel foolishness.” He thereby acknowledges that God sovereignly disposes what man proposes. Further, in II Sam 17:14 after Absalom chooses the advice of Hushai over that of Ahithophel, the inspired author makes the theological comment, “For the Lord had ordained to thwart the good counsel of Ahithophel, in order that the Lord might bring calamity on Absalom.” Cf. Neh 4:15 [H 9].

The counsel of the Lord is eternal, “It stands forever.” The enduring character of God’s counsel and plan is grounded in the unchangeableness of God himself. The “plans of his heart” may be equated with “the secret things” which belong to the Lord our God. It is God who guarantees the accomplishment of his eternal decrees. Isaiah beautifully integrates these thoughts, “Remember the former things long past, for I am God, and there is no other; declaring the end from the beginning and from ancient times things which have not been done, saying, ‘My purpose will be established, and I will accomplish all my good pleasure’; Calling … the man of my purpose (lit. the man who executes my purpose, i.e. Cyrus) from a far country. Truly I have spoken; truly, I will bring it to pass. I have planned it, surely I will do it” (46:9–11). It is well to remember that ʿēṣâ is translated in the LXX by boulē, a word replete with theological significance in the NT (see Acts 2:23; 4:28; 5:38–39; 20:27; Eph 1:11 where “the counsel of his will” expresses the immutable foreordination of God’s will); cf. Heb 6:17, “the unchangeableness of his purpose”).

Arising from the theological conceptualization are anthropological and ethical conclusions. Moses anticipates the waywardness of Israel as a “nation void of counsel,” i.e. not following the plans and purposes of God (Deut 32:28). Job acknowledges that through lack of knowledge, he has darkened counsel (42:3; cf. 38:2). In Prov, counsel is rejected and spurned to one’s own detriment (1:25, 30) but “he who listens to counsel” is a wise man (12:15). From Prov 19:20–21 we understand that the counsel the godly man is urged to listen to is the “counsel of the Lord” which will stand, in contrast to the many “plans in a man’s heart.” The blessed man of Ps 1:1 is one “who walks not in the counsel of the ungodly.” Further, in Ps 32:8 the psalmist is encouraged by the Lord’s instruction and teaching, together with the assurance “I ‘will counsel’ (yāʿaṣ) you with my eye upon you” (cf. 73:24).

Two christological passages need to be studied in this connection. The only hope of Judah, Isaiah claims, is to be found in the person of the Messiah, who is characterized by four compound names, the first being “Wonderful Counsellor” (9:6). The child who is to come, on whose shoulders the government of the world shall rest, is one whose plans, purposes, designs and decrees for his people are marvellous. We further learn from 11:2 that “counsel” is a gift of God’s own Holy Spirit. Consequently, Jesus Christ is revealed as the counsellor par excellance.

Gilchrist, P. R. (1999). 887 יָעַץ. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., pp. 390–391). Moody Press.

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