Dan Olinger

"If the Bible is true, then none of our fears are legitimate, none of our frustrations are permanent, and none of our opposition is significant."

Dan Olinger

Chair, Division of Biblical Studies & Theology,

Bob Jones University

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Change, Part 4: Present

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Part 1: Introduction | Part 2: Sovereign, Attentive, and Good | Part 3: Promise Keeper 

God encourages Joshua in a time of great change and potential instability by telling him three things about himself. We’ve looked at the first two in the two previous posts. It remains now to note God’s final assurance to Joshua from his own character.

3. God Remains with His People

No one shall be able to stand against you all the days of your life. As I was with Moses, so I will be with you; I will not fail you or forsake you (Jos 1.5).

It may seem odd that God starts with the conclusion or the result rather than the basis. He assures Joshua that his enemies will fall before him; no one will be able to stand against him.

As we’ve noted, this is not because of Joshua’s skill with a sword, or the strategic and tactical depth of experience in his battlefield commanders. This army has had some battle experience—just recently—but they’re still fairly new at it. Further, they’re about to attack the Canaanites on their home turf, something that puts them at a disadvantage in both tactics and morale.

So why this outrageously optimistic outcome?

God is with him, and he will be with him uninterruptedly throughout the campaign. As he was with Moses, so he will be with Joshua.

We’ve noted before that God is the kind of person who keeps his promises. He’s going to keep the promise of the Land, made to the patriarchs and most recently to Moses, faithfully and powerfully. He doesn’t get tired or distracted or called away on something more urgent—in fact, there is no “away” with the omnipresent God.

The Hebrew word translated “fail” here (“leave” in the NKJV, ESV, and NIV) speaks of loosening the hand and letting something drop. It’s used that way in Ezekiel 21.7—

And when they say to you, “Why do you moan?” you shall say, “Because of the news that has come.” Every heart will melt and all hands will be feeble, every spirit will faint and all knees will turn to water. See, it comes and it will be fulfilled, says the Lord God.

The hand loosens. The weapon falls. The battle is lost.

When my daughters were still living at home, occasionally I would be watching a football game on a Saturday afternoon while lying on the couch. Because there are multiple games on, I’d have the remote in my hand, ready to check on another game when the commercial break comes to this one. Well, it’s Saturday afternoon, after lunch, and I’m lying on the couch, and you know what happens.

I doze off.

My daughters, who aren’t interested in the game and would rather watch something else, would gently ease the remote out of my hand and change the channel. At some point—maybe immediately, maybe a few minutes later, I’d wake up and say, “Hey! I was watching that!”

Indeed.

God’s hands don’t go limp on his people, either from lack of commitment or from exhaustion. God is there for Joshua and his army, keeping his promise to deliver them to the land, overwhelming their enemies certainly, faithfully, attentively, effortlessly.

He’s like that with us too.

As we noted in the previous post, he has made promises to us as well—more promises, in fact, than he made to Joshua. And it is impossible for him not to keep them, whether by forgetting or by becoming exhausted or by losing interest.

When everything around us is changing, God is not. He cannot violate his own character.

Interestingly, this promise to Joshua is quoted in the New Testament and applied to us in a specific context:

Keep your lives free from the love of money, and be content with what you have; for he has said, “I will never leave you or forsake you” (He 13.5).

Contentment in the midst of chaos is a powerful testimony to a solid foundation and a confident purpose. We have what we need. God is enough.

The next verse broadens the application:

 So we can say with confidence, “The Lord is my helper; I will not be afraid. What can anyone do to me?”  (He 13.6).

God’s promised presence dismisses fear of both the known and the unknown.

Blessed are those who have learned to acclaim you, LORD,
who walk in the light of your presence (Ps 89.15).

Part 5: Trust | Part 6: Obedience | Part 7: Meditation

Photo by Martin Adams on Unsplash

Change, Part 3: Promise Keeper

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Part 1: Introduction | Part 2: Sovereign, Attentive, and Good

As we’ve seen, God is great, the great sovereign over his created order. He is able—and certain—to act on behalf of his people. How will he do that?

2. God keeps his promises.

As the narrative proceeds, God reminds Joshua that he has made promises to the people of Israel:

3 Every place that the sole of your foot will tread upon I have given to you, as I promised to Moses. 4 From the wilderness and the Lebanon as far as the great river, the river Euphrates, all the land of the Hittites, to the Great Sea in the west shall be your territory (Jos 1.3-4).

The Lord refers specifically to the promise he made to Moses (Dt 11.24), and through him to the people of Israel. And you’ll recall that even earlier, at the burning bush (Ex 3.8), God had commissioned Moses to bring his people out of Egypt “to a good and broad land, a land flowing with milk and honey.” And God prefaced that commission by identifying himself as “the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3.6). Why does he describe himself that way? clearly because he had made the same promise to the patriarchs, beginning with Abraham (Ge 12.7; cf 17.8), then Isaac (Ge 26.4) and then Jacob (Ge 28.13).

God is the kind of person who 1) remembers his promises and then 2) keeps them. It had been about 600 years since God made the original promise to Abraham; for more than 400 of those years Abraham’s descendants had been in Egypt—not in the Land God had promised them—and for most of those 400 they had been slaves.

But God had not forgotten; he had not reneged; he had not failed to keep the Promise.

One of the evidences of sovereignty is that you’re not in a hurry. If you see the White Rabbit hopping madly by, crying, “I’m late! I’m late!” then you know that he doesn’t have his life under control at that moment.

And so now, six centuries of providentially directed history later, it’s time—time to fulfill the promise, time to give Abraham’s seed the land.

As I’ve noted, you and I are not Israel, and we have no claim to the land from the river of Egypt to the Euphrates.

But if God is the kind of person who remembers and keeps his promises, then he remembers and keeps his promises to us as well.

And there are hundreds of them, more than I can list here.

But there a few that might be profitable for us to recall here where we find ourselves in history.

Some apply to us as individual believers.

  • “Those who want to save their life will lose it, and those who lose their life for my sake will find it” (Mt 16.25).
  • “This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day” (Jn 6.40).
  • “And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also” (Jn 14.3).
  • “God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it” (1Co 10.13).
  • “The one who began a good work among you will bring it to completion by the day of Jesus Christ” (Php 1.6).
  • “I will never leave you or forsake you” (He 13.5).
  • “It is God’s will that by doing right you should silence the ignorance of the foolish” (1P 2.15).
  • “Let those suffering in accordance with God’s will entrust themselves to a faithful Creator, while continuing to do good” (1P 4.19).

And others apply to us as Christ’s body, the church, in corporate unity.

  • “I will build my church, and the gates of Hades will not prevail against it” (Mt 16.18).
  • “Never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord’ ” (Ro 12.19).
  • “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart” (1Co 1.19).
  • “May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.The one who calls you is faithful, and he will do this” (1Th 5.23-24).
  • “All who want to live a godly life in Christ Jesus will be persecuted” (2Ti 3.12).

He remembers all of these. And he will keep them.

Part 4: Present | Part 5: Trust | Part 6: Obedience | Part 7: Meditation

Photo by Martin Adams on Unsplash

Change, Part 2: Sovereign, Attentive, and Good

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Part 1: Introduction

I’ve proposed using the Old Testament account of Joshua’s succession of Moses as a pattern for us as we face a rapidly and significantly changing world. I suppose I should justify that.

Of course there are differences between our situation and that of Joshua 1:

  • What we’re facing is not just a change of leadership.
  • We’re not emerging from a lifetime of stability in leadership.
  • We’re not Israel. (And no, this isn’t about dispensationalism. :-) )
  • God hasn’t given special revelation as to who our leaders should be.

But there are also similarities:

  • We are a people of God. (I’m speaking here of the church, not the USA or any other political entity.)
  • We are in covenant with God, whose covenant loyalty (Heb hesed, steadfast, loving loyalty) “endures forever” (Ps 136 and often elsewhere).
  • We are in a time of significant change.

And as Paul tells us (1Co 10.6), the Old Testament accounts were written as examples for us.

So what did God say to Joshua in his time of transition? And what do those words tell us about God and His plans for us? In this series I’d like to suggest three statements about God in his words to Joshua, and three things he asks us to do in response.

1.      God is great, and he is in charge.

In fact, he is in charge because he is great.

God says to Joshua,

My servant Moses is dead. Now proceed to cross the Jordan, you and all this people, into the land that I am giving to them, to the Israelites (Jos 1.2).

God begins by calling Moses “my servant.” Now, Moses was the most powerful human these people had ever known. He had faced down Pharaoh and forced him to let his Israelite slaves go. He had held his rod over the Red Sea and parted it, allowing the millions of Israelites to pass through safely and then drowning the most powerful army in the world. For 40 years he had provided for their needs and answered their questions in circumstances that could have turned fatal on them in days. He had led them militarily through hostile territory east of the Jordan.

And he’s just a servant? How powerful must his master and commander be?!

By implication, Joshua—and all the people—are also God’s servants, who must obey His orders. And to make the point, he immediately gives them an order: “Proceed to cross the Jordan.”

The narrative will later tell us (Jos 3.15) that the Jordan is at flood stage during this season. I’ve seen significant rivers that have swelled out of their banks during a flood, and it’s a frightening sight. Your first instinct is not to step out into it. Again, we’ll soon learn that when the people obey, the river will withdraw from them, just as the Red Sea had a generation earlier (Jos 3.16).

So God had graciously already provided them with a basis for courage. He wasn’t asking for blind faith and slavish obedience; he was gently saying, “We’ve been through this before; you know I can bring you through.”

That was 1400 years before the birth of Jesus. How much more evidence do we, living more than 3400 years later, have of God’s power, faithfulness, and tender care? What other evidences do we find in the rest of the Old Testament, the New Testament, and the lives of God’s people in all the years since the last apostle laid down his pen for the last time?

Why are we unsettled? Why are we afraid? Why are we frustrated and angry, lashing out and calling names?

Why do we post things like “Joe Biden wasn’t elected. He was installed. Like a toilet.”?!

What kind of weak, inattentive God do we think we have?

God will stop the flow of the Jordan the moment the priests step into it (Jos 3.15-16). He can do that; he’s in charge. This is the God we serve. 

No, God doesn’t always stop the flow of rivers he asks us to cross. But he can. That’s the point. And he will take us through, flood stage or dry riverbed. 

Part 3: Promise Keeper | Part 4: Present | Part 5: Trust | Part 6: Obedience | Part 7: Meditation

Photo by Martin Adams on Unsplash

Change, Part 1: Introduction

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I hear a lot of talk—and a lot of fear and anger and frustration—about social change. Things aren’t the way they used to be, and a lot of people find the situation deeply troubling.

Things always change; that’s a fact of life. Most of us have the experience of going back to a familiar place—a house, a school, a church, an employer—and noticing that while the physical plant is largely the same, we no longer know any of the people. The disconnect is jarring.

But broader cultural changes, driven by technology, by societal mores, by artistic expression, by a thousand other things, are even more unsettling. When the whole world changes, there are no familiar places to go back to.

The sense of dislocation is exacerbated by the indisputable fact that the pace of change is accelerating. I realized a few years back that when my father was born in 1918 in a homestead ranch cabin on the Western frontier, daily life was largely unchanged from life in Jesus’ time—or even Abraham’s. You got water from a well or a river; you grew your own food, using animals to do the most difficult physical labor; you cooked that food over a fire; you walked or rode carts pulled by animals; you did your excretory business in a hole in the ground a little ways off from the house.

Dad lived to be 90. In that one lifespan, he saw pretty much everything that’s changed since the ancient world. He rode in an automobile; he helped build highways; he rode and worked on trains, both coal-fired and diesel electric; he helped build Grand Coulee Dam; he learned to fly airplanes; he worked in newspaper publishing from the days of hot lead Linotype to digital; and with a little help from his son, he navigated on Google Earth to see the old homestead on Sandy Creek, just upriver from Salmon, Idaho.

All in one lifetime.

And in the mere decade and a half since, what social, cultural, medical, and financial changes have occurred!

Some people feel like we’re accelerating headlong toward a precipice, uncontrolled and uncontrollably.

And on the heels of such thoughts inevitably come fear, despair, desperation, rage.

My brethren, these things ought not so to be.

We forget—so easily—that there is providence: that there is a God, who is mighty and wise and loving, who directs all things—even things like the Babylonian and Roman destructions of Jerusalem, even things like wars and pandemics and famines and corruption as deep as we can imagine—he directs all things to his own good ends and the benefit of his people.

Nothing is headlong; nothing is uncontrolled; nothing is cause for existential despair.

And if nothing on such a macroscopic scale should bring despair, then what about those narrower, more personal changes and challenges? Should we lose hope when our own lives take difficult turns, change in unexpected, undesirable, and indecipherable ways?

There are many accounts of significant changes in the biblical narrative. I suppose the death of Jesus was the most significant—and even there we find that it was not only part of God’s plan, but it was in fact at the very center of that plan. We wonder, here in hindsight, why those thick-headed disciples just didn’t get it.

Of the many other examples, I’d like to focus on just one.

Moses was a leader for the ages. Specially selected (Ex 3) and then empowered by God, he brought the mightiest ruler in the world of that day to his knees through a series of miraculous plagues, then organized perhaps 2 million people for travel, then parted the Red Sea, brought water out of a desert rock, and saw to their organized government under unimaginably contrary conditions during 40 years of wandering the desert.

And then, over a century old, he brought them through hostile territories to the edge of Canaan, the promised land. The new generation and the new army were about to take on the Canaanite peoples who had so frightened their parents.

Time to get busy and get this thing done.

But wait.

Moses isn’t coming. In fact, he’s dead.

The new leader is Joshua, someone with no chief executive experience, with little military command experience.

How is this going to work?

I’d like to spend a few posts thinking about how God handled this transition.

Part 2: Sovereign, Attentive, and Good | Part 3: Promise Keeper | Part 4: Present | Part 5: Trust | Part 6: Obedience | Part 7: Meditation

Photo by Martin Adams on Unsplash

The Eye of the Storm, Part 2

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Part 1

Let’s take a closer look at Psalm 11, where we find ourselves faced with a stark choice as we deal with troublous times.

Stanza 1 includes verses 1-3. David’s advisors, having done a SWOT analysis, present him with what appears to be the only logical choice: “Run! Run for your life!”

Flee as a bird to your mountain!

And they give solid reasons: you have enemies, and they are preparing for action, which includes hidden threats to your very life. With weapons. Bad ones.

For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.

They also note the consequences of inaction.

If the foundations be destroyed, what can the righteous do?!

This is, as we say these days, an “existential threat.” The consequences are world-shaking. What we’re facing is the end of all we know and love. Oblivion.

That’s their case.

Now David presents his.

I note that he doesn’t deny the truth of their facts. He’s not careless, disengaged, distracted, or apathetic. “There are no threats; no one’s after me; you people are a bunch of paranoid freaks.”

No. Accepting their major premise—that there’s a real threat out there—he presents rather a different perspective on it.

He brings in a variable that they haven’t mentioned. There is another actor on the battlefield; his name is YHWH, the ever-present and unchanging one, the one who keeps covenants. David views this God from three different perspectives.

His Person

David begins his response with a statement about who God is, what he is like:

The LORD is in his holy temple, the LORD’S throne is in heaven (v 4).

What is he like? Well, for starters, he has a temple—he’s God—and it’s “holy,” or unique. He’s not like everybody else; he’s in a class by himself. Adding him to the scene changes everything.

Second, he has a throne. That means he’s a king. And if he’s holy, then he’s not like any other king. He’s bigger, and stronger, and smarter, and better at kinging than any other king.

There’s a third factor. That throne is in heaven. That means, at least, that he’s above the battlefield and has a broader and clearer perspective on what’s going on down below. The high ground is militarily significant for many reasons, and one of them is the advantage that its perspective gives for strategic planning.

And heaven, of course, is not just any ordinary high ground. It’s the highest ground of all, the home of him who never loses.

So this is who the fearful have left out of their equation. A fairly significant oversight.

His Perspective

David also considers where God is looking—where his attention is focused. He actually bookends his thoughts—what scholars call an inclusio—with this idea.

His eyes behold, his eyelids try, the children of men (v 4).

His countenance doth behold the upright (v 7).

This powerful God, this master general, this unmatchable force, is paying attention. His eyes are focused like a laser on his people; he knows what’s going on, and his hands are poised on the armrests of his throne as he prepares to move against any and all threats to them. His silence is evidence not of distance or distraction, but of concentration.

The storm in which we find ourselves has an eye, a place of calm. And the eye belongs to God.

His Plan

God has plans for every actor on the battlefield.

God’s plan for the righteous is to strengthen him not by avoiding the exertion of battle, but by enduring it.

The Lord trieth the righteous (v 5).

We all know that athletes don’t become great by lying on the couch. They become great by building endurance through physical challenges—wind sprints, road work, scrimmages seemingly without end. And they build dexterity and skills by constant repetition at the blocking sled or doing layups or punching the timing bag.

They get tired.

But they get great.

That’s God’s loving plan for us through the dark days, through the frightening challenges (Ro 5.3-5).

God also has plans for those who threaten his people.

The wicked and him that loveth violence his soul hateth. 6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup (vv 5b-6).

They won’t prevail. They won’t even survive.

The foundations, in the end, cannot be destroyed. The battle may well be strenuous, and we may well pick up some Purple Hearts, or maybe even a Congressional Medal of Honor, along the way.

But the outcome is certain.

Fear not.

Photo by NASA. That’s Tropical Cyclone Eloise coming ashore in Mozambique on January 22, 2021.

The Eye of the Storm, Part 1

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I’ve been meditating lately in Psalm 11, as part of my effort this year to memorize a few key Psalms. (So far, 1, 2, 8, 11, and 14; next is 19, d.v.)

Psalm 11 is most well known for its third verse: “If the foundations be destroyed, what can the righteous do?”

I’ve heard that verse used as a call to action against evil—typically, social or political action against evil policy proposals, national or regional. Some years ago I even spoke at a Christian-school conference that had chosen that verse as its theme.

But I’d like to suggest that those friends and others have taken this verse to say the very opposite of the intended meaning.

Here’s the whole Psalm—

1  In the LORD put I my trust: how say ye to my soul, “Flee as a bird to your mountain! 2 For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. 3 If the foundations be destroyed, what can the righteous do?!”

4 The LORD is in his holy temple, the LORD’S throne is in heaven: his eyes behold, his eyelids try, the children of men. 5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. 6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. 7 For the righteous LORD loveth righteousness; his countenance doth behold the upright.

I’ve modified the punctuation of the KJV text just a little: I’ve added quotation marks; I’ve changed the question mark at the end of verse 1 to an exclamation point; and I’ve added an exclamation point to the question mark at the end of verse 3.

It appears to me that the KJV translators viewed the quotation as ending in verse 1; that’s why they put the question mark there. (Note that there was no punctuation in the original manuscripts or in the early copies. All punctuation in the Bible is a later editorial decision.) What basis do I have for extending the quotation through verse 3?

Well, the first consideration in any such decision should always be the context. The contrast between verses 3 and 4 indicates a significant change of perspective—which is why all the major English translations that show paragraph breaks put one there, and all those that include quotation marks end the quotation at the end of verse 3. The fear and frustration expressed in verse 3 seems much more in tune with the quotation in verse 1 than the response in verse 4.

Since it’s always a good idea to run your ideas past experts, the next step is to check the commentaries. Of the technical commentaries I have at hand, Faussett, Keil & Delitzsch, Lange, Kidner (Tyndale), Futato (Cornerstone), Longman (Tyndale), and Motyer (New BC) all agree that the major break is between 3 and 4—in other words, that verse 3 belongs with verse 1.

Thus the psalm consists of two paragraphs, or more properly, two stanzas. In the first, David announces his life principle (“In the Lord do I put my trust”) and then questions those who question him. The words “what can the righteous do?!” are not David’s, but those of his questioners, his self-appointed advisors, who see the world as a much more frightening place than he does. They are words of fear, not of faith.

The second stanza is David’s reply to his fearful advisors. He answers calmly and logically—theologically—and gives reasons for his faith. The reasons are rooted in God’s person, his perspective, and his plan.

And in the face of that, the alarmed have nothing more to say.

I think this Psalm is timely for these days.

In the next post we’ll take a closer look at the words of both the fearful and the faithful. And then we’ll get to pick a side.

Part 2

Photo by NASA. That’s Tropical Cyclone Eloise coming ashore in Mozambique on January 22, 2021.

“What Do You want from Me, God?” Part 3: Mercy

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Part 1: Introduction | Part 2: Justice

He has told you, O man, what is good;
And what does the Lord require of you
But to do justice, to love mercy,
And to walk humbly with your God? (Mic 6.8)

Love mercy.

This is a big word.

You can tell that because the English versions translate it with different English words:

  • Mercy (KJV, NKJV, GW, NLT)
  • Kindness (ASV, NASB95, ESV, NIV, LEB, RSV)
  • Compassion (AMP)
  • Faithfulness (CSB, NET)
  • Love (GNT)
  • “Be compassionate and loyal in your love” (MSG)

In the OT, it’s a significant character trait of God, which the KJV translates multiple ways in its 231 occurrences:

  • Favor
  • Goodliness
  • Goodness
  • Kindness
  • Lovingkindness
  • Marvellous
  • Mercy
  • Pity

In fact, it’s the most common biblical statement about God: “His mercy endures forever.” 

One scholar defined the Hebrew word this way:

“A beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him—or herself.”

One of my theology professors put it more concisely:

“Steadfast, loving loyalty.”

Several concepts going on here:

  • There’s a relationship between the two parties.
  • This relationship is grounded in love.
  • The person showing “mercy” is fiercely devoted to being loyal to the relationship, no matter what.
  • This loyalty issues in action that benefits the person in need.

Looks like the way The Message renders it, as noted above, is the best of the bunch: “Be compassionate and loyal in your love.”

I suppose that you could say, then, that “mercy” is the opposite of apathy.

  • It’s the opposite of saying, “Sorry, but I have other things to do right now.”
  • It’s the opposite of saying, “It’s your own fault.”
  • It’s the opposite of saying, “I told you so.”

It’s living out James 2:15-17—

15  If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 17 Even so faith, if it has no works, is dead, being by itself.

We’re to love mercy.

We’re to look for problems that others are facing, and to commit ourselves to helping them solve those problems, no matter how much time and energy and money it takes, because we love them.

I’m not naturally like that, and I suspect you aren’t either.

I find it helpful to meditate on the ways God has shown this kind of loving commitment to me.

Someone has said that the fact that God has forgiven us obligates us to forgive others—for how could anyone have sinned against us more grievously than we have sinned against God?

Indeed.

How could we possibly show “mercy” to someone else more purely and deeply and intensely and completely than God has shown mercy to us?

May we all pay attention—on the prowl, searching, seeking for people who need help—and render help in ways that are sacrificial and truly effective.

And may we love it.

Part 4: A Humble Walk

Photo by Luis Quintero on Unsplash

“What Do You want from Me, God?” Part 2: Justice

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Part 1: Introduction

He has told you, O man, what is good;
And what does the Lord require of you
But to do justice, to love mercy,
And to walk humbly with your God? (Mic 6.8)

Do justice.

Justice is one of those things that’s hard to define. I suspect that’s because there are lots of situations where we have trouble coming up with the right response, but we know instinctively when the right thing hasn’t been done.

  • Can we right the deep wrong of the American practice of slavery by doing something today? Well-intentioned people will argue all day about how to do that.
  • But the family that poured their life savings and sweat equity into a small business only to have it burned to the ground by rioters? That’s just not right.

The core of our problem in defining justice is that we are broken people living in a broken world. Human culture is indeed systemically defective, and our evaluations of the resulting problems, as well as our proposed solutions, are broken as well because our moral compasses don’t point north, and our logical processes can’t be trusted as authoritative.

How then are we to do justice?

In the mists of the past some old saint once observed that “what God orders, he pays for.” The words aren’t directly biblical, but the thought surely is. In the broadest sense, an omnipotent God will certainly accomplish all his holy will, or his Son wouldn’t have instructed us to pray, “Thy will be done, on earth as it is in heaven” (Mt 6.10; Lk 11.2). As to the specific issue of justice, Peter assures us that God’s “divine power has granted to us everything pertaining to life and godliness” (2P 1.3)—an astonishing truth indeed. On the individual level, certainly, the believer can expect that God will enlighten and enable him to do whatever God has commanded. Including Justice.

But how?

Peter’s sentence continues: “through the true knowledge of Him who called us by His own glory and excellence.”

The better we know God, the more clearly we’ll understand justice, and the more accurately we’ll be able to apply it.

How do we get to know God?

Through his Word.

We dive into its deep waters, and we spend time there, soaking, swimming, observing, immersed in truth and seeking the pearls that are certainly there. Over time, we begin to think the way God teaches us to think, to love what he loves and to hate what he hates. We begin not only to see with clarity that a given situation “just isn’t right,” but to see how it can best be remedied in ways consistent with God’s.

The longer I live, the more I’m inclined to think that justice is not most effectively imposed from the top down, or the outside in. You can tell people that racial discrimination, for example, is wrong, and you can make laws against it, but people inclined to engage in racial discrimination will find ways to do it out of public view, ways that can’t be effectively prosecuted. And what do you call it when lots of people like that live together?

You call that systemic racism.

Laws can’t fix that. Of course societies should seek to make injustice difficult, and laws are a part of that. But they can’t fix the underlying problem.

This old guy has come to believe that justice—real, lasting justice—has to come from the inside out. It has to come from the heart, from individual people who are determined to want justice and to act within their sphere of influence to do justly and to encourage others to do the same.

In other words, to follow the biblical pattern: regenerated sinners, indwelt by the Spirit of God, illuminated to understand His Word, and imbued with that Word by long hours of study and meditation, begin to think about justice as God thinks, consequently seeing the wrong and seeing the path to making it right.

Doing justly, one person, one home, one block, one neighborhood at a time.

Until the day when “justice rolls down like waters, and righteousness like a mighty stream” (Am 5.24).

Part 3: Mercy | Part 4: A Humble Walk

Photo by Luis Quintero on Unsplash

“What Do You Want from Me, God?” Part 1

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One of the most well-known passages in the Old Testament springs from an argument between God and his people. The prophet Micah writes to the people of Israel—there’s some in there for the Northern Kingdom, but primarily he focuses on Jerusalem—and brings a word of judgment: “the mountains will melt,” he says (Mic 1.4).

And why?

For rebellion—and specifically, for idolatry (Mic 1.5) and for abuse of fellow Israelites through fraud (Mic 2.1-2).

For three chapters the warning continues, alternating between a catalog of Israel’s sins and a catalog of the judgments that are coming.

Then, suddenly, the tone shifts. God’s looks beyond the judgment to the days that will follow. God will establish his kingdom in Jerusalem for a time of peace, prosperity, unity, and true worship (Mic 4.1-8). Even in the face of judgment, God’s people can look forward to his mercy (Mic 4.9-13). He will send a deliverer, born in Bethlehem (Mic 5.2), who “will arise and shepherd his flock” (Mic 5.4). The rest of chapter 5 eagerly anticipates the day of blessing.

But with chapter 6 the tone returns to the earlier chastisement. God has an indictment against Israel (Mic 6.2), and justice must be done.

You would think that God’s people would respond to all this with repentance, either out of fear or out of eagerness for the blessing. On the contrary, though, their response is shocking.*

What do you want from me?! Do you want all my animals, my entire flock, in sacrifice? Would that make you happy? How about if I slaughter my firstborn son for you? Will that be enough?!

What do you want, anyway?!

You can practically see the veins popping out on Israel’s neck.

If you and I were God, there would be a smoking crater where Israel was standing.

But we’re not God—and all the universe is infinitely better for that. God’s response to his insolent children is as shocking as their insolence. In calm, measured tones, he surprisingly de-escalates the confrontation with words of invitation and reconciliation.

You know what I want; I’ve told you before. I don’t want anything unreasonable or destructive or confiscatory.

I want you to do justice. I want you to love mercy. And I want you to walk humbly with me, your God.

In Jesus’ time, the rabbis argued about which of the 635 commandments in the Scripture was the greatest. One of the favorite candidates was this passage. (As we know, Jesus chose another, Deuteronomy 6.4.) It’s easy to understand why some of the rabbis argued for this one. It’s theologically, logically, and rhetorically deep, and brilliant, and pleasant to the soul.

I think it’s worth spending a little time on. I plan to spend the next 3 posts meditating on the 3 things that God kindly and patiently requested from his estranged people.

* Scholars disagree on the tone of Micah 6.6-7. I think the context justifies the tone I’ve ascribed to it here.

Part 2: Justice | Part 3: Mercy | Part 4: A Humble Walk

Photo by Luis Quintero on Unsplash

Silent, but Working

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Why doesn’t God do something? Why doesn’t he show himself? Why is he silent?

Over the centuries God’s people have asked that question often. We want help. We want vindication. We want solutions.

But the question “Why doesn’t God do something?!” is deeply misguided.

There are many places in the Bible where we could demonstrate that, but I’m going to suggest the book of Esther.

When my daughters were small, this was their favorite Bible story—I suppose because it involves a strong, smart woman, and plenty of suspense, and rich irony. They would often ask me to tell it, and if I left out a line, they would interrupt and remind me—“No, Daddy, you forgot to say that the Jews don’t bow to anyone but God!”

We all know the story; I don’t need to recount it all here. But perhaps you’ve never noticed that throughout this ancient classic, God’s name is never mentioned.

It’s as though he doesn’t exist.

The closest the writer comes to mentioning God is when Mordecai—who’s apparently named for the Babylonian god Marduk—tells his cousin that perhaps she has come to be queen “for such a time as this” (Est 4.14)—implying some kind of guiding hand in history.

No, God is not mentioned. But throughout the story there’s evidence of his hand at every turn—

  • The evil king Xerxes (that’s the Greek form of the name Ahasuerus) deposes his queen because she won’t degrade herself before his drunken friends.
  • This evil king decides to replace her by a holding a sexual tryout among the most beautiful women of the land, appointing his favorite as queen and relegating the rest to his harem. This is not exactly a godly activity, though culturally allowed. Esther’s beauty gets her into the trial, and eventually he appoints her queen.
  • Her cousin happens to overhear two members of the court plotting to assassinate the king. He reports the plot, saving the king’s life, and a cuneiform tablet recording the deed is added to the voluminous court archives.
  • A proud member of the court, one who clearly has designs on the throne, is enraged by Mordecai’s refusal to bow to him and evidences his racism by planning to kill Mordecai and all his people. He builds an execution stake and goes to ask the king’s permission to execute Mordecai.
  • At the climax of the story, the king has insomnia. Of all things. He asks a servant to bring something from the archives to read; surely that will put him to sleep.
  • The servant, probably rubbing the sleep from his eyes, wanders into the warehouse, yawns, and grabs any old cuneiform tablet from Section 427Q—or whatever—and returns to the king to begin reading.
  • We all know which tablet he grabbed, probably without looking. The king learns, apparently for the first time, that an assassination plot has been foiled by a low-level government functionary.
  • He wants to reward the fellow, so he asks for ideas. “Is anybody in the court?” And there stands Haman the proud, waiting for morning—he wants to be the first in line—to get approval for Mordecai’s execution. The very Mordecai that the king wants to reward.
  • And the story goes on.

Too many coincidences. Too many unifying events in the plot development.

Somebody thought up this plot. Somebody wrote this story. And everybody who reads it, from my little daughters to the most aged saint, knows that. Now what would you think if somebody wandered into this narrative and asked, “Why doesn’t God do something?!”

We’d say he’s clueless. We’d say he needs to sit up and pay attention.

Throughout biblical history—by the most conservative estimates, maybe 4000 years—miracles are quite rare. They occur in spurts, during the lifetimes of Moses and Joshua, Elijah and Elisha, and Christ and the apostles. About 5 or 6% of the time. (If you think the earth is older than that, the percentage is even lower.)

Even in the Bible, at least 94% of the time, God’s not doing miracles. He’s doing ordinary things, directing the affairs of people and nations.

We call that providence.

And he continues that work today, in your life and mine, ordinarily, unspectacularly, beneficially, lovingly, wisely.

We need to sit up and pay attention.

Photo by Wes Grant on Unsplash