THE LORD SCATTERED, THE LORD CONFUSED; SOVEREIGNTY, FREE WILL AND LOVE

In our effort to find the balance in the debate often referred to as Sovereignty and Free Will (a misleading name due to a limited definition of sovereignty), we must endeavor to allow the Biblical text to inform us as opposed to the other way around. In my morning reading, I found the interaction between those working on the tower of Babel project and God quite fascinating (Ge.11:1-9). The project and the motive behind the project appear to be initiated by people and contrary to God’s good pleasure. God responds with a strategy that clearly demonstrates His opposition to the project. Certain definitions and views of sovereignty are forced to see such passages as God playing chess with Himself. But the text, taken in the way we normally read such a text, represents a group of people freely using their God given abilities to do something of which God is not in favor. God responds. Not by removing their freedom or their abilities but by introducing a factor that increases the degree of difficulty involved in the communication needed to pursue the project effectively. This is very interesting providential activity on the part of God but does not, in any way, suggest that man is void of free will or that everything that happens is the will of God. Surely, both camps in this debate must practice textual sensitivity in an effort to avoid proof texting simply to support a preconceived position.

One final reflection. There is a growing contingency within the church who have no place in their perspective for a God who deals with people the way this passage demonstrates. There is a limited, incomplete concept of “love” that suggests that embrace is the only option. There is, in this view, no room for division under any circumstance. This will prove to be quite devastating.

AN ISOLATED SECTION FROM CHAPTER ONE OF "CHANGE YOUR MIND"

Concerning Moral Good and Moral Evil

            Recognizing the distinction between moral law/government and physical law is important on many levels. It is, as well, important to realize how such distinctions affect us in practical ways. The “influence and response” aspect of moral law/government must be kept separate from the “cause and effect” aspect of physical law. This being the case, I would like to promote awareness regarding the concept of producing fruit.

            In the account given of God creating the physical universe, we read in Genesis 1:11-12, “Then God said, ‘Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit after their kind, with seed in them, on the earth’; and it was so. And the earth brought forth vegetation, plants yielding seed after their kind, and trees bearing fruit, with seed in them, after their kind; and God saw that it was good.” Notice the inbuilt procedure of “bearing fruit after their kind.” On the physical level, plants produce other plants “after their kind”[1], animals produce other animals “after their kind” and the human species produces human species “after their kind.”
            As we carefully consider the moral application of a similar procedure, we find certain interesting insights with which it is worth wrestling. First, we cannot simply say that a righteous man (or woman) will automatically produce righteous offspring “after their kind.” However, a righteous person will exercise an influence that tends to produce “fruit after their kind.” Again, this is not the “cause and effect” procedure seen in the physical realm. We can see this concept referred to and dealt with in a passage as Ezekiel 18.
            The next dimension to consider regarding the moral dynamic of producing “fruit” involves the challenge of cleansing what is impure in comparison to defiling what is pure. Consider the prophetic[2] proclamation found in Haggai 2:11-13, “Thus says the Lord of hosts, ‘Ask now the priests for a ruling: If a man carries holy meat in the fold of his garment, and touches bread with this fold, or cooked food, wine, oil, or any other food, will it become holy?’ And the priests answered and said, ‘No.’ Then Haggai said, ‘If one who is unclean from a corpse touches any of these, will the latter become unclean?’ And the priests answered and said, ‘It will become unclean.’” The basic emphasis in this statement is that it is easier to produce defilement than to cleanse and correct defilement. Touching something unclean with something clean does not produce cleansing. Touching something clean with something unclean does produce defilement. This is a physical analogy that, when applied to man’s moral condition, must be handled with appropriate sensitivity and care. Neither the morally defiled nor the morally pure are automatically altered by exposure to one another. However, it appears, by the intention of these words and by practical experience, that, sadly, it is more challenging for the morally pure to produce “fruit after their kind” than for the morally impure to “fruit after their kind.”[3]
            Recognizing this fact, sheds very intense light on God’s reaction in Genesis 6:5-6 where it reads, “Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. And the Lord was sorry that He had made man on the earth, and He was grieved in His heart.” God did not, at all, take the realization of man’s condition and what would be involved in dealing with this great defilement lightly. I am amazed when seeing pockets of people within the church assuming that simply “touching” the unclean with a positive, uplifting message will make them clean. This type of undiscerning, immature underestimation will prove destructive and, even, deadly. Moral defilement must not be taken lightly!

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[1] This is not to suggest that, through experimentation and crossbreeding, such arrangements cannot be tampered with and altered.

[2] This use of “prophetic” is simply in reference to spiritually and morally insightful analysis.

[3] This is not an indictment against the morally pure regarding their impotence or inability but rather a commentary on the responses to the efforts and influences of the morally pure as they “touch” the world around them.

SEPARATION AS AN ACT OF LOVE

A seriously present theme in Scripture is that of "separation." It begins in the creation account involving the separation of light and dark (as well as other elements), continuing by separating Abram from his culture and will culminate by separating "sheep" from "goats." This is quite different from the misguided, pluralistic efforts being propagated by an imbalanced, undiscerning, relativistic concept of "love" that wants a cultural and religious homogenization in the name of tolerance that will prove intolerable and, ultimately, destructive.

"Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, 'I will dwell in them and walk among them; And I will be their God, and they shall be My people. Therefore, come out from their midst and be separate,' says the Lord. 'And do not touch what is unclean; And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,' says the Lord Almighty." (2 Corinthians 6:14-18, NASB)

"And do not participate in the unfruitful deeds of darkness, but instead even expose them; for it is disgraceful even to speak of the things which are done by them in secret. But all things become visible when they are exposed by the light, for everything that becomes visible is light. For this reason it says, 'Awake, sleeper, And arise from the dead, And Christ will shine on you.'" (Ephesians 5:11-14, NASB)

CREATED IN THE IMAGE OF GOD

The Scriptural account of man tells us that we have been created in the image of God. The intention of this article is not to give a detailed explanation of the meaning or significance of this but, rather, to encourage the reader to reflect upon the value of man based upon our view of man.

I would like to suggest that the greatest expressed value of man is as he embraces and reflects the character of the God in whose image he has been created. However, whether he expresses this character or not, there is real, intrinsic value in the fact that he has been created in the image of God.

One who has rejected this image and turned from God to other “gods” or idols, is referred to in Scripture as “lost.” Mankind, referred to as “lost”, is still recognized as having been created in the image of God but, as well, having departed from that image. Though lost, man still has great value when acknowledged as a being created in God’s image.

As we depart further, however, we do not simply depart from God’s image but we deny such a God and such an image. An attempt to find man’s place in the universe at this point has represented him as coming into existence in the form of animal. At this point, we have made the value of man even lower than the Biblical idea of lost man. A man who is lost is still a man while viewing man as animal is to remove the uniqueness and value of “manness.”

The devaluation of man has not stopped with viewing him as an animal but has slid deeper into viewing him as an organic machine controlled by deterministic forces above, beyond and before him. We are simply a helpless mechanism with delusions of value.

In response to this and in an attempt to recover from the despair this produces, we cannot simply tell ourselves we have value. We must recover the true nature of our original design, purpose and value and deal honestly, intelligently and maturely with our departure from this reality. There have been many efforts to prop man up with encouraging words of self-esteem, first aside from the church and the gospel and now within the church and the neo-gospel, that will prove to fail and eventually produce even greater despair due to the failure to arrive at the hope promised through such false and deceptive efforts.

Notice the incredible wisdom and insight offered by the apostle Paul when he writes, “This I say therefore, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, being darkened in their understanding, excluded from the life of God, because of the ignorance that is in them, because of the hardness of their heart; and they, having become callous, have given themselves over to sensuality, for the practice of every kind of impurity with greediness. But you did not learn Christ in this way, if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.” (Ephesians 4:17-24, NASB)

REFLECTION ON EXODUS 32 AND DEUTERONOMY 9 (PART 9)

Moses Responds to God Response – Characteristics of an Intercessor

The Living, Creator of the universe had delivered people of Israel from Egypt with an overwhelming display of His power and supremacy. The people of Israel, after having the commandments of God spoken to them, quickly turned away and violated what God, in love and for their good, had communicated. God, in response, told Moses to stand aside as He was going to eliminate this people and make of Moses a great nation. Moses intercedes.

There are four characteristics of an intercessor that surface in this passage; humility, compassion, concern for God’s reputation and the expectation that God responds to human intercession. This post is concerned with humility.

It is likely that a correct view of humility is rare. Though we will identify its presence in this passage, it is worth noting that it is clearly stated in Numbers 12:3 that “…Moses was very humble, more than any man who was on the face of the earth.” This verse serves to affirm that Moses was, in fact, humble and to challenge our idea of humility in that the book of Numbers is ascribed to the authorship of Moses. It would seem that a humble man would not state that he is the most humble man on earth.

The word “humble” in the Old Testament text implies being poor (in spirit), afflicted, needy, bowed down and lowly. However, it carries with it an accurate assessment of one’s state, as opposed to thinking more lowly of oneself than is true. In the text, God had just indicated that He would eradicate the current “nation” and begin anew with Moses. Such an offer could easily appeal to one’s sense of, both, importance and convenience. Moses could have been the last man standing and the father of the new branch of God’s people. He would have had the task of simply raising a family. The account of Exodus 32, as it now appears, could have ended. However, he turned down the offer that would have given to him this position of great esteem and opted to engage and appropriately deal with the massive number of rebellious Israelites (estimated in the millions) at the expense of raising a family. This humble response laid the foundation for the intercession that follows.

“…the greatest among you shall be your servant. And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.” (Matthew 23:11-12, NASB)

“You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time, casting all your anxiety upon Him, because He cares for you.” (1 Peter 5:5-7, NASB)

REFLECTIONS ON EXODUS 32 AND DEUTERONOMY 9 (PART 8)

Moses Responds to God Response

I recently taught in a Discipleship Training School in which we considered the idea that love, in order to be love, in certain circumstances must respond in varying measures of severity. While considering certain Old Testament accounts, such as the one in Exodus 32, where large numbers of people lost their lives, one of the students responded with a significant degree of emotion, verging on strong anger (largely toward God), stating that it is not right that innocent children should suffer when God judges a nation or city in severity. Without considering the entire interchange, I would like to make a simple point that was later made to the student in a private conversation. I said, “I noticed that you expressed your concern for those who suffer because of the wrong actions and rebellion of others with quite a bit of passion. Either you can turn that passion into hatred toward God or you can recognize that God is truly attempting to rid the world of such wickedness and work together with Him to accomplish this. There are many ways you can work to alleviate such suffering.”

Notice that Moses responds to God’s declaration of judgment with intercession. There are a number of very strong and important implications that accompany such a response. Moses assumed he could alter the course of events that were about to transpire. Though God declared His intention, Moses proceeded according to the idea that he could offer God an alternative to the course revealed. Moses, obviously, had not been to seminary but he did know God. As we proceed, in future posts, to evaluate the intercession that follows, keep in mind that such an account is not simply an irrelevant Bible stories. Hopefully we will be inspired to become alternative channels and influences God can work with in order to avoid judgment that is otherwise appropriate and necessary. Many people can do the easy work of complaining about suffering but few seem to be available to help eliminate it. Will you be found when God looks for someone to stand in the gap? Notice in the passage below from Ezekiel that prophets, priests and princes, who should have been protecting and leading the people, were part of the problem as opposed to the solution. Who will rise up?

“For the eyes of the Lord move to and fro throughout the earth that He may strongly support those whose heart is completely His.” (2 Chronicles 16:9, NASB)

“And the word of the Lord came to me saying, ‘Son of man, say to her, “You are a land that is not cleansed or rained on in the day of indignation.” ‘There is a conspiracy of her prophets in her midst, like a roaring lion tearing the prey. They have devoured lives; they have taken treasure and precious things; they have made many widows in the midst of her. Her priests have done violence to My law and have profaned My holy things; they have made no distinction between the holy and the profane, and they have not taught the difference between the unclean and the clean; and they hide their eyes from My sabbaths, and I am profaned among them. Her princes within her are like wolves tearing the prey, by shedding blood and destroying lives in order to get dishonest gain. And her prophets have smeared whitewash for them, seeing false visions and divining lies for them, saying, ‘Thus says the Lord God,’ when the Lord has not spoken. “The people of the land have practiced oppression and committed robbery, and they have wronged the poor and needy and have oppressed the sojourner without justice. And I searched for a man among them who should build up the wall and stand in the gap before Me for the land, that I should not destroy it; but I found no one. Thus I have poured out My indignation on them; I have consumed them with the fire of My wrath; their way I have brought upon their heads,” declares the Lord God.’” (Ezekiel 22:23-31, NASB)

REFELECTIONS ON EXODUS 32 AND DEUTERONOMY (Part 7)

God Responds

After communicating to Moses that He (God) viewed the people of Israel as corrupt and obstinate, having quickly turned aside from the commandments given to them, having made, worshipped and sacrificed to this idol, He reveals His response.

Was it right for God to declare, “Now then let Me alone, that My anger may burn against them, and that I may destroy them; and I will make of you a great nation”? (Exodus 32:10) Does this imply an uncontrolled emotional outburst? Could this be understood as an expression of love? Is Richard Dawkins correct when he claims that, “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.” In preparation to resolve such concerns, let’s first consider God’s purpose for raising up the nation of Israel.

In Genesis 12:1-3 we read, “Now the Lord said to Abram, ‘Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you; And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth shall be blessed."

The Old Testament account of God’s interaction with the nation of Israel describes His effort to prepare a people who can reflect the fruit that we produce when honoring and obeying God’s design for personal and corporate life and who can, consequently, bless all nations with instruction regarding God’s redemptive provisions. Such redemptive provisions ultimately include the work of the Messiah that allows pardon to be righteously and wisely extended to all and any guilty party. Consider the following two passages: “And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” (Genesis 22:18, NASB) “And I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws.” (Genesis 26:4-5, NASB)

The role and responsibility of the nation of Israel in regard to redemptive history was tremendously important and, as stated regarding Moses, obedience was crucial in the effective unfolding of this project.

The account we are considering in Exodus 32 is, in great measure, a defining moment, the significance of which we have likely underestimated as we approach such Scriptural accounts with a shallow, Sunday school mentality. In my next post, we will continue to reflect upon this defining moment and its connection with God’s severe, but I believe appropriate, response.