It does not take long for the reader of the Bible to discover that God often joins two apparently contradictory truths together. As C.S. Lewis put it, 'Providence and natural causation are not alternatives; both determine every event because both are one'. For example, what caused the death of king Ahab? We could say that a Syrian archer drew his bow at random and fired an arrow which mortally wounded the king. So far as it goes, this is correct (1 Kings 22:34). But it is equally true — we should say even truer — that God slew Ahab because of his sins (1 Kings 20:42; 21:19; 22:17). For that matter, who killed Christ? The Jerusalem mob? Pilate? Caiaphas? Yes, all of them were responsible, but it is even more vital to understand that Christ died by the 'determined counsel and foreknowledge of God' (Acts 2:23).

The Bible sees no contradiction between our responsibility and God's absolute sovereignty. We are to work out our own salvation with fear and trembling (Philippians 2:12), but we can only do so if God works in us to will and to do his good pleasure (Philippians 2:13). The sinner is called upon to come to Christ (Matthew 11:28) but he can only do so if Christ wills to reveal the Father to him (Matthew 11:27).

Another two truths that are presented together are the need to pray and the need to act. We pray, 'Give us this day our daily bread' (Matthew 6:11), but we are not normally to wait like Elijah to be fed by ravens (1 Kings 17:5-6). Prayer does not abolish action for if a person will not work, neither shall he eat (2 Thessalonians 3:10). In building the wall around Jerusalem, Nehemiah remembered the Lord, and took steps to defend the Israelites (Nehemiah 4). Prayer without action is presumption; action without prayer is unfaithfulness.

A similar point can be made regarding the place of prayer and medicine. King Asa was criticised for seeking the physicians, not the Lord, in his malady (2 Chronicles 16:12), but the Bible is not opposed to the practice of medicine. Luke is called 'the beloved physician' (Colossians 4:14) and Timothy is told to take a little wine to settle his stomach (1 Timothy 5:23). Paul did not always use miraculous healing. James advises the use of both prayer and oil for the sick, and the oil may at least be partly medicinal (James 5:14-15).

Numerous other examples could be given where the Scripture holds two truths together. Is God one? Yes (James 2:19). Is God three? Yes, we are baptised into the divine name (not names) of Father, Son and Holy Spirit (Matthew 28:19). Is Christ subject to God? Yes (see John 14:28; 1 Corinthians 11:3). Is Christ equal with God? Yes — He is one with the Father (John 10:30). Both are true since Christ is God and man.

So many heresies begin when somebody emphasizes just one scriptural truth to the exclusion of other truths. Emil Brunner once well commented that heresy is a truth taken too far. In some respects that is true. We might emphasise God's sovereignty to the point where we become fatalistic, or we can emphasise God's power to heal to the point where we distort the biblical teaching on healing. Well might we pray for wisdom and biblical balance.