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wise words from Peter Enns:

It remains an inescapable fact that our world today is no more receptive to God's will than the Egypt of Pharaoh's day. Our reaction to opposition should not be outrage, as if we are the ones offended, or surprise, as if American hearts are somehow less rebellious toward God. Rather, our reaction should be one of godliness and patience, knowing that the message belongs to the Lord and he will set things aright. We must rise above the fray, the plans and schemes of humanity, with a godly confidence that comes only from knowing God and being known by him. (Exodus, NIVAC p.167f)

The LORD is Righteous

Is God's righteousness an ethical quality or his faithfulness to his covenant? That question is at the heart of a considerable debate. Without wishing to engage that debate in all its contours, it strikes me that Psalm 129 is of some merit.


The psalm laments the fact in vv.1-3 that, since their youth, Israel has been persecuted by the nations. Yet, as v.4 makes plain, they have not been abandoned:

But the LORD is righteous;
he has cut me free from the cords of the wicked.

Notice that it is YHWH who is declared to be righteous and that in the context of rescuing his people, Israel. Whilst the term 'covenant' fails to put in an appearance here, the whole context is so clearly covenantal. And YHWH's righteousness is seen in his acting to rescue his people as the outworking of that covenant.

Is he also being ethically righteous in rescuing the oppressed? Without doubt; but the emphasis, in terms of salvation-history, is on covenant faithfulness. Righteous is what righteous does - and YHWH in righeousness delivers his own, for the sake of the world.

Checking Out; Cheering On

There are passages in Acts dealing with the early church sending various people into other situations that are worth comparing.

In Acts 8 we learn that

When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to Samaria.

Presumably this sending was in order to authenticate the work going on in Samaria, to give this expansion the apostolic imprimatur. Then, in Acts 11, when the gospel is breaking new ground among the Greeks in Antioch we learn that

News of this reached the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

Why send Barnabus? Not to authenticate the work but to encourage the church. For

He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord.

What great vision the church in Jerusalem showed at this point. Having worked-through the reality that the Lord was indeed saving Gentiles (notice how this follows so closely the incident with Peter and Cornelius and the church's consideration of that) they felt no need to send people to check out the work but rather chose someone they knew would cheer on those involved in it.

No doubt there is much for us all to learn from their example.

Wise words

Commenting on the interplay of divine sovereignty and human responsibility in Exodus 4:18ff, Peter Enns makes the following salient points:

(1) We must remember that election, or sovereignty, is never an abstract notion. Common arguments against election that I have heard include, 'I guess God predestined what kind of tie I would put on today,' or, 'Are you trying to tell me that God predestined that crack in the sidewalk and that I would trip over that crack!?' As the old joke goes: What did the Calvinist say after he fell down the stairs? 'I'm glad that's over with!' Of course, most of these objections are not meant to be taken wholly seriously, but the basic thrust remains: How does God's sovereignty actually, practically, play out in the details of our lives?

This is a question that the Bible does not address. The Bible is not concerned to reveal fully the mysteries of God's dealings with his creation. The notion of God's sovereignty in the Bible is always connected specifically to one issue: the deliverance of God's people. Although this raises a host of other concerns (e.g., are we saved by God's choice without any input on our own?), understanding the salvation context of sovereignty at least puts us on the proper starting point for discussing the issue and how it might affect our lives. Burdening our hearts and minds with abstract implications of sovereignty, something the Bible itself does not entertain, will unnecessarily detract us from the focus the Bible gives to the issue.

(2) However uncomfortable we all feel from time to time with election and its implications, we must remember that the biblical writers do not seem to share that feeling of discomfort. Though the issue is mysterious, it is not presented as a burden in the Bible. This is not to say that it is easily accepted. Paul's protracted argument in Romans 9 may indicate that not only his readers but perhaps Paul himself felt the need to engage the issue more closely. For Paul, the end result of any such internal struggle with sovereignty results in praise (11:33-36). For Job, it ends in humility (Job 42:1-6). Sovereignty is a blessing rather than a hindrance. I am not saying that understanding how sovereignty works is a blessing, but that it is a blessing regardless of how little we understand.

The Lord holds us in his arms. He is the truly loving Father who cares for us, his children in Christ. Can we really hope for anything better than this? What recourse do we have? Partial sovereignty? It is good to be under the Lord's care. What such an understanding of sovereignty engenders in us is actually a sense of freedom, the knowledge that we are God's children and that we are somehow under his sovereign gaze - no matter what. Sovereignty means that in our everyday lives, we can go forth and act boldly without fear that our constant missteps or imperfections will catch the Lord by surprise and tear us away from him.

(3) However much we try to make sense of sovereignty and incorporate it into our theological systems (as I have just tried to do!), we must remember that it is ultimately a great and humbling mystery. To understand how it works is to peer into the heart of God. I remember so little of my college years, which is no one's fault but my own, but one conversation stands out in my mind. An older classmate and I were discussing the issue of sovereignty and free will and I said, "At the very least we have to accept the basic notion that either one or the other is true. Both cannot be right." My wiser friend responded, "Why?" I blurted out a comment or two about God needing to be logically consistent, or something like that, but that response seemed as shallow then as it does now. We should not forget the tension that Exodus and other portions of Scripture set up. We should not assume that God conforms to our ways of thinking.

Is this not a recurring theme in the Bible that God's ways are not our ways? Perhaps part of the value of the tension between predestination and free will is not found in solving the problem, as if it is a riddle God put in Scripture to occupy our intellectual energy, but in our standing back in awe of a God who is so much greater than we can understand. The hope is that we would go forth with this knowledge (or better, lack of knowledge) and live humble lives, trusting in the Lord all the more because of the depth of the riches of his wisdom and knowledge.
(Peter Enns, Exodus, NIVAC, p.148f)

So who's to blame?

When Israel sent 12 leaders to spy out the land, 2 brought back a favourable report; 10 did not. The upshot was that Israel refused to try to enter the land and incurred God's wrath. So who was to blame?

Clearly, the 10 who talked up the issues involved with entering the land and making it their own -

But the men who had gone up with him said, "We can't attack those people; they are stronger than we are." And they spread among the Israelites a bad report about the land they had explored. They said, "The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them. (Numbers 13:31ff; TNIV)

Leaders within the church have a solemn duty to exercise faith and to encourage faith in others. It is so easy to discourage, to dampen and to damage. And it is no refuge to say 'I'm a natural pessimist and it's just how I am'; unbelief needs to be named for what it is.

But the account in Deuteronomy shows that the people as a whole were also at fault for listening to the bad report and refusing to act on the advice of Joshua and Caleb, for failing to believe God:

But you were unwilling to go up; you rebelled against the command of the LORD your God. You grumbled in your tents and said, "The LORD hates us; so he brought us out of Egypt to deliver us into the hands of the Amorites to destroy us. Where can we go? Our brothers have made our hearts melt in fear. They say, 'The people are stronger and taller than we are; the cities are large, with walls up to the sky. We even saw the Anakites there.' " (Deuteronomy 1:26ff; TNIV)

Interestingly, it had been their idea in the first place to send the spies, a suggestion that Moses recognised as God-given (cf. Dt. 1:22f & Num 13:1). But, sadly, that doesn't guarantee a faithful response.

The community needs to evaluate what it hears and follow advice that is both wise and faithful.