[03/29/19]
To begin the exercise, I return to those first fundamental matters which I have set forth, but do so in order to determine that the God described in Scripture actually fits the criteria by which god-ness is recognized. The first and most fundamental of these criteria consists in His sovereignty, His absolute authority. There are numerous texts which serve to demonstrate God’s sovereignty. Let us consider a few of them.
In Isaiah 46, we hear God speaking to recalcitrant Israel. He does so not so much by wrathful rebuke, in this instance, as by reminding them who they are and who He is. Not the introductory thought in Isaiah 46:8. “Remember this, and be assured; recall it to mind, you transgressors.” There is rebuke, clearly, but it is given by way of giving assurance. Let us read those words of assurance. “Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me, 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 a bird of prey from the east, The man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned it, surely I will do it. Listen to Me, you stubborn-minded, Who are far from righteousness. I bring near My righteousness, it is not far off; and My salvation will not delay. And I will grant salvation in Zion, And My glory for Israel.” (Isa 46:9-13 NASB)
There is much to consider in that passage, and I expect we shall see it again in the course of this exercise, but for the moment let us focus on those things that pertain to sovereignty. Notice the words by which He describes His authority: “My purpose will be established. I will accomplish all My good pleasure.” I observe a few things in this sentence. First, that which is said is said with absolute certainty. As concerns His purpose, His will, it’s a done deal. It’s going to happen. Furthermore, in that it will accomplish all His good pleasure, I would suggest to you that it will most assuredly happen on His terms. That is to say the means by which His will is accomplished will be the means He has selected. The timing in which His will is accomplished will be according to His timetable. His sovereignty in this is absolute from both the macro and micro perspective. What He says goes. He is not the watchmaker of philosophy who sets things in motion and then sits back to see what happens. He is intimately involved in the details, as He must be in order to be so certain of the outcome.
To demonstrate that more clearly, consider this other statement from that passage. “I have planned it, surely I will do it.” This demonstrates that aspect of sovereignty which I have stressed in laying down the basics. There is no outside dependency. God has spoken. He will bring it to pass. He may make use of angels, men, or even demons to bring His purpose about, but He doesn’t depend on them. He moves them to act, or if you prefer, He selects them because of how they will act, and uses their actions to His purpose, whatever their purpose may have been. It is particularly telling, although not directly bearing on our present topic, to recognize that the particular purpose He has in view in this passage is the great work of salvation. But, a taste of it here can’t hurt. “I bring near My righteousness, it is not far off; and My salvation will not delay.” Remember the introduction: Recall this to mind, you transgressors. His righteousness is what matters. Yours has already been shown not merely wanting, but completely missing. You have not willed yourself into salvation. God has willed it. God has done it.
We could also turn to the very beginnings of the Bible and of Creation and see the sovereignty of God clearly on display. “God said, ‘Let there be light’; and there was light” (Ge 1:3). This is but a first example of that certainty He recalls to our minds in the Isaiah passage. We see this theme repeat throughout the Creation account. God spoke; it was so (Ge 1:7, Ge 1:11, Ge 1:15, Ge 1:24; Ge 1:30). It is effectively the thematic statement of Creation: God spoke, and it was so. The how of things doesn’t enter into it. Rather, I should say, the fundamental how is right there to be seen: How? God spoke. The result? It was. God is sovereign. He spoke. It could not then be otherwise.
[03/30/19]
Another passage which speaks to the absolute sovereignty of God may be found in Daniel 2:37-2:38. Here, we find Daniel declaring to Nebuchadnezzar the meaning of his dream. This verse opens his interpretation. “You, O king, are the king of kings, to whom the God of heaven has given the kingdom, the power, the strength, the glory; and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky, He has given them into your hand and caused you to rule over them all.” Now, this might seem like buttering up the man in power, but in fact, it accurately describes his position. As concerned the nations of the earth, here was the most powerful ruler of the day. He had indeed subjugated other kings under his rule. That, after all, is how Daniel came to be in his courts. He had subjugated the king of Israel, amongst many others. So far as human powers were concerned, this one was supreme.
But, observe what is said. You, sir, though king of kings, are what you are because the God of heaven has given this position to you, and the power to enforce it. All that you rule, you rule because He has given them into your hand. That is to say, you may be supreme among men, but He is supreme over all men, and all other beings in heaven, for that matter. Bear in mind that Nebuchadnezzar had his own gods, but it is not to these that Daniel turns. They don’t matter. No, it is the God of heaven who determines.
It is telling, I think, that we find this same title that was applied to Nebuchadnezzar applied to Jesus. Hear, for example, Paul’s words to his faithful Timothy. “I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, which He will bring about at the proper time – He who is the blessed and only Sovereign, the King of kings and Lord of lords; who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (1Ti 6:13-16).
That is about as clear a declaration of absolute sovereignty as one can ask. He is the blessed and only Sovereign. Perhaps I am overdue in providing a definition for that term, so let me take the first definition provided by Merriam-Webster: “One possessing or held to possess supreme political power or sovereignty.” Well, that violates a rule, doesn’t it? We shall have to proceed to define sovereignty. There, we find the primary definition to be supreme excellence. That’s marvelous in its own right, but doesn’t directly speak to the matter at hand. There, the second definition proves more valuable: “A supreme power; freedom from external control; controlling influence”. Yes, that’s what we’re talking about, but not in the limited sphere of politics; rather in the unlimited sphere of existence.
You see, then, the claim being made. God alone is the supreme power, free from external control, and the controlling influence on all else. That is precisely what Paul is declaring, and in so doing, he echoes that title Daniel first applied, in the lesser application of political might, to Nebuchadnezzar. That one was king of kings, yet answered inevitably to One who was higher. God is King of kings and Lord of lords, answerable to no other but Himself.
Later, in Revelation 19:16, we find the same title applied to that one who sits upon the white horse, called “Faithful and True” (Rev 19:11), and also called, “The Word of God” (Rev 19:13). At the end of this lengthy description of this one who comes, we read, that “on His robe and on His thigh He has a name written, ‘King of kings, and Lord of lords.’” This is a title of utmost supremacy, of absolute sovereignty.
This same point is made by the repeated reference to David’s words in Psalm 110:1. The LORD says to my Lord: “Sit at My right hand, until I make Thine enemies a footstool for Thy feet.” That image of the footstool is the image of subjugation. To set one’s foot on the neck of one’s enemies is to give vivid demonstration of one’s power over them. Now, the case is made by that one who is in fact Lord of lords that this cannot be a reference to David himself, for it is David, the king of Israel who writes, and he does not say that the LORD said this to him, but to his own Lord. Jesus, quoting this passage, observes that David could hardly be referring to his son as the Messiah, for his son could hardly be his Lord (Mt 22:42-45). Peter takes that same message to the people of Israel, observing, “It was not David who ascended into heaven, but he himself says: The LORD said to my Lord, ‘Sit at My right hand, until I make Thine enemies a footstool for Thy feet.’ Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ – this Jesus whom you crucified” (Ac 2:34-36).
I will take another tack and observe that the many miracles of Christ Jesus were undertaken by Him precisely to demonstrate His Sovereignty over all. We see it in His quelling of the elements, in His commanding of even those demonic forces arrayed against Him, in His capacity to heal, to know the inmost thoughts of man, to evade their attempts to lay hold of Him before His time. Jesus, for all that He goes to the cross, is fully and absolutely in control of events. We may point to the Jews, the Romans, or ourselves as being the cause of His demise, but wherever we choose to point, we point only to instruments. The hand that plays the instruments belongs to God.
[04/01/19]
Another image of God’s sovereignty can be taken from His establishing of covenant between Himself and Abram, as he was then known. This is also a theme that runs throughout Scripture, but the scene of the covenant with Abram is perhaps the most telling in terms of establishing God’s sovereignty. It’s there, really, in the words by which God introduces Himself to Abram. “I am God Almighty. Walk before Me and be blameless” (Ge 17:1). But, it continues. “I will establish My covenant between Me and you, and I will multiply you exceedingly” (Ge 17:2). The number of I will statements in this covenant are significant and their content stunning. I will multiply you. I will make you father of nations. I will make you fruitful. I will establish My covenant between Me and you. I will give you and your descendants all the land of Canaan forever. I will be their God. (Ge 17:5-8). Now observe that this was in fact a reiteration of the covenant, and we can see that it emphasizes the fact that Abram and Sarai will have children, and grandchildren, and so on.
But, return to that earlier event, which was itself something of a reiteration. God has just reminded Abram that it was He who called him out of Ur, and that He had done so ‘to give you this land to possess it’ (Ge 15:7). Abram sought assurance. At one level that seems wholly understandable, for this was a rather expansive promise to make to a man travelling in foreign lands with his family and his herds. At another level, however, it is something of an affront to God, that he would question the statement at all. But, God is magnanimous, and instead gives instructions to prepare for a covenant-sealing ceremony such as would be familiar to Abram. The animals to be sacrificed in sealing the covenant are identified, brought out, and prepared. This consisted in cutting each animal in half, and then laying the halves opposite one another, leaving something of a river of blood running between.
In the normal, human enactment, the parties to the covenant would walk the river of blood, leaving the mark of that blood on their robes, and effectively signifying, “May that which was done to these animals be done to me if I fail to abide by this covenant.” Again, bear in mind that Abram was familiar with the ceremony, and was also pretty clear about Who he was dealing with. So, God declares His terms – for He is very clearly the one in power in this relationship; He is the one in position to dictate terms. And so, He lays out the events of the next few hundred years for Abram, explaining that his descendants will be in a strange land, and enslaved for a time, but that God will judge the nation that enslaved them, and bring them out of that land the richer for it (Ge 15:7-14). It is interesting, as an aside, to observe that God begins this covenantal enactment by reminding Abram that He brought Abram out of Ur of the Chaldeans, and now proclaims that He will bring Abram’s descendants out of an unidentified nation, which we know from later records to have been Egypt.
Actually, this is not an aside. It is highly significant, for we find in this that God, very early on, had already demonstrated His supremacy over the gods of Babylon in calling Abram out of that land. We see that He would then demonstrate His supremacy over the gods of Egypt in due time. We see, further, that he was declaring Himself sovereign over the gods of Canaan, the land He would give to Abram’s descendants. So, then, He has effectively proclaimed His supremacy over every major power known to Abram, and over their gods.
But, then comes the execution of that covenant ceremony, and what do we see? We see Abram put to sleep, left out of the action entirely, as God Himself walks the river of blood alone (Ge 15:12-17). I love the conclusion of that scene. “On that day the LORD made covenant with Abram” (Ge 15:18a). Now, observe: This God, who had by past actions demonstrated power over Babylon, and had declared that He would proceed to demonstrate power over Egypt and Canaan, has also demonstrated power over Israel, in the person of Abram, who fell into a deep and troubled sleep while waiting to fulfill his part. He had no part to fulfill. This is a very one-sided covenant, insomuch as God alone undertakes to walk the path which seals it. Its terms, then, rest with Him. Its penalties fall upon Him. God is effectively telling Abram, “If I don’t do what I have said here, so may it be done to Me.”
You may recall my statement in the introductory discussions that God cannot cease from being as He is in His essential characteristics – all of them, at all times – without ceasing to be God. And again, I glance to the side and see that quote from R. C. Sproul. “If God is not sovereign, God is not God.” Precisely. God is telling Abram, “If I don’t do these things, if all that I have just told you does not come to pass as I have told you, then I am not God.” But, of course, the corollary carries the full power. “I AM God. Ergo, all that I have just told you shall come to pass.” That same applies to every “I will” of the expansion of the covenant in chapter 17.
The sum of this is that every “I will” of God declares His sovereignty, because every “I will” of God is certain. The “I will” of man tends to prove to have been, “I may.” In practice, however certain the declaration, man’s lack of sovereignty renders the outcome uncertain. No man is in position to declare an irrevocable “I will.” There is always the possibility of another, stronger will opposing his and preventing the desired outcome. With God, there is no such opposition. Oh, there are plenty who oppose His will, but none successfully.
If we move forward to the coverage of Moses before Pharaoh we see that play out repeatedly. It is, if you wish, a contest of wills. On the one hand, we have God’s “I will.” On the other, we have Pharaoh’s. Let’s take just a brief example of each. For God’s will, hear His words. “I will go through the land of Egypt on that night, and will strike down all the first-born of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments – I AM the LORD” (Ex 12:12). And I will add this one, “I will harden Pharaoh’s heart, and he will chase after them; and I will be honored through Pharaoh and all his army, and the Egyptians will know that I AM the LORD” (Ex 14:4).
So, then, we see God sovereign over the very heart of man, much though folks like to try and dance around that one. God is not ashamed of this. He boldly proclaims it. “I will harden Pharaoh’s heart… and I will be honored by the destruction of him and his army.” That seems harsh, I know, but God is honored as much by the execution of His justice as by the exercise of His mercy. It’s just that it is far more pleasant a prospect for us if we are found to be the exercise of His mercy. Either way, though, His will is done.
We should also bear in mind, in this particular setting, that Pharaoh was himself one of the gods of Egypt, as they saw things. As such, for God to demonstrate His supremacy over the gods of Egypt would require dealing with Pharaoh directly.
As for Pharaoh, we see what his will was worth. He said, “I will let you go, that you may sacrifice to the LORD your God in the wilderness; only don’t go too far away” (Ex 8:28). Now, that already assumes far more power than he really had. But, to our point, we see what his will was worth in short order. “But Pharaoh hardened his heart this time also, and did not let the people go” (Ex 8:32). His will shifted like the sands, and as we saw earlier, while he hardened his own heart, yet it was also the will of God that hardened his heart. It could not be otherwise. God had willed it. As to the people of Israel going, the same could be said. It could not be otherwise. God had willed it.
[04/02/19]
We later see a similar contest of wills in the contest of Saul and David, the king Israel wanted and the king God wanted. The tale takes some time to unfold, but we see its beginnings in 1Samuel 8, when the people come to Samuel seeking that he would appoint a king to rule them (1Sa 8:5). This comes as his own sons have neglected to walk in his ways. Samuel, being a godly man, is displeased with this attempt to look like the surrounding nations, for Israel has a king in God. He points out to those gathered that a king will inherently become a tyrant, taking their goods and their children to serve his hunger for power. But, the people are unconvinced, and reply, “No, but there shall be a king over us, that we also may be like all the nations, that our king may judge us and go out before us and fight our battles” (1Sa 8:19b-20). Do you hear the will in that? This is no longer a request. It is a declaration.
The immediate response of God could almost convince one that He is in fact able to be countered, for he accedes, as things appear to us. He appoints them a king of the sort they will appreciate. Saul is handsome and tall. He looks the part. (1Sa 9:2). This one, God says, anoint as king, and so Samuel does, saying, “Has not the LORD anointed you a ruler over His inheritance?” (1Sa 10:1b). Observe that Samuel maintains God’s supreme authority in this. Israel is His inheritance, and Saul is given office by Him, by the God of the covenant. He makes Saul king, but Israel remains His people. He is still ultimately in charge, and Saul would do well to be mindful of this fact.
Saul held his kingship some thirty-two years (1Sa 13:1), although Samuel made clear to the people that this king was, although anointed of God, a witness against them for having called for a king when they had God as king. Still, one might look at that thirty-two year reign and think it a pretty good run for the people acting counter to God’s will. And, in fact, we find that Saul is himself a very willful king. Eventually, he crosses the line. He takes it in hand to perform the priestly role, although he was never of the priesthood, nor could he be. So, he offers the sacrifice which is not his to offer, and my, what an excuse he gives! “The Philistines will come against me at Gilgal, and I have not asked the favor of the Lord, so I forced myself and offered the burnt offering” (1Sa 13:12). Cute wording does not disguise the willful act. Samuel’s response, God’s response, is immediate and severe. “Now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you” (1Sa 13:14). This, of course, is David.
David is hardly a perfect man, and Scripture does not seek to paint him as such. David is also not impressive after the fashion of men. He is not the tall, handsome man that Saul is. But, he is the one God chooses, and he will pursue God’s will rather than his own. At the very least, when he fails of this, he will repent and seek forgiveness. As I said, he is not depicted as some perfect ideal of man. He is presented as he is.
As the story unfolds across the next several years, we find Saul and David in conflict in spite of David’s faithful service to Saul, and his outright refusal to wrest the kingdom from Saul by force. If God wants him on the throne, God will put him there. In the meantime, Saul remains God’s anointed, and as such, David will respect the office and the authority with which God has vested it.
Now, it must be observed that while the kingdom period of Israel comes in as if to thwart God’s original plan of governance for them, and while Samuel is quite correct in pointing out the sin of the people in making this demand for a ruler like the nations, yet this is in fact part of the unfolding story of God’s purpose amongst the nations. That is to say, He did not in fact find Himself forced to act against His will. Rather, the kingdom period, including Saul, was part of His good purpose. Saul did in fact serve to deliver Israel from their immediate foes, as had the judges before him. Saul was hardly a model of righteousness, nor, sadly, were the judges before him or the kings after him. But, Saul’s reign, as Samuel made clear from the outset, was by God’s command, not by the people’s willful demand. He was put in place in part to demonstrate to the people the foolishness of their judgments, and that their criteria were invalid, inappropriate. They would have the contrast between Saul and his ways, and David and his ways to instruct them in future, if only they would heed.
As concerns the unfolding drama of Redemption, which is the whole point of history, really, we see as well the foreshadow of God’s ultimate King receiving back the kingdom from the usurper who ruled it for long ages. In this, of course, God but takes back His own, and returns, after a fashion to a throne that he never truly left. He is, and always has been on that throne, and fully in control of events. He shall, at the time of His choosing, make His rule manifest and immediate over all. But, in the meantime, however long that time may be, He reigns supreme, the conniving of man and devil notwithstanding.
[04/03/19]
There is much that could be referred to from the prophets in regard to the sovereignty of God, but I think I have covered that sufficiently with the example from Isaiah 46. There is, however, one statement from Jeremiah that I would add at this point. This is not a happy book, given that it speaks to the destruction of Jerusalem for the sins of God’s people. Yet, it is not a book without hope. I want, however, to look at this one brief passage. Jeremiah observes, “I looked, and behold, the fruitful land was a wilderness, and all its cities were pulled down before the LORD, before His fierce anger” (Jer 4:26). The why of it has been clear, but a further explanation comes. “For thus says the LORD, ‘The whole land shall be a desolation, yet I will not execute a complete destruction. For this the earth shall mourn, and the heavens above be dark, because I have spoken, I have purposed, and I will not change My mind, nor will I turn from it’” (Jer 4:27-28).
It is often observed that these prophecies may have multiple fulfillments. For this one, there was the relatively immediate destruction of Jerusalem, with Israel going into exile. But, a look at the phrases God speaks must turn our eyes towards that greater fulfillment which transpired at the death of Christ. See it there: “The earth shall mourn, and the heavens above be dark.” Then look to Matthew’s account of events. “Now from the sixth hour darkness fell upon the land until the ninth hour” (Mt 27:45). “And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split” (Mt 27:51). This is indeed the earth mourning and the heavens dark. I would add the prophecy of Jesus regarding the fall of Jerusalem, which came just prior to this treachery against Him (Mt 24), and its fulfillment in 70 AD.
But, I want to observe the “I will” parts of that first prophecy. Both come stated in the negative. “I will not execute a complete destruction.” That the destruction comes about according to His will and purpose is undeniable, but as ever there is a note of hope. It will not be complete. God will not simply bring the great experiment of Creation to an end, nor the nation of Israel which was, as it were, its centerpiece. For those who were accounted the remnant in that age, one might wonder just how much comfort there was in this declaration, but there was some. There was hope. There was reason to hold fast.
You may forgive me for the example, but as I’ve been watching some of the old Bond movies of late, it’s hard to miss this theme played out over and over again. There is our hero’s companion, hanging by a thread, as it were, and our hero in truly dire circumstances. All seems lost, and the villains are all but certain to pull off their evil plans. It seems there is no hope. Of course, being a cinematic effort, we know that hope remains, the hero will somehow turn the whole affair around and not only defeat the villains in spectacular fashion, but also rescue that companion he’s been urging to hang on. It will be seen that indeed there was reason to hold fast.
That is the story of the remnant. Over and over again we see it play out. All seems lost, and darkness is closing in. The forces of evil are on the ascendant and the people of God under assault. But, so often, we find out this was not really an assault on the people of God, but on those imposters who had swelled their ranks, and in doing so, threatened to lead the faithful astray. That, after all, was the whole point behind Israel’s exile, behind the destruction of Jerusalem and its religious order. That, again, is a scene the continues to repeat itself into the present day, and one we might want to bear in mind in our own, severely corrupt age.
The other “I will” of this passage is this. “I have spoken, I have purposed, and I will not change My mind, nor will I turn from it.” That declaration proclaims the sovereignty of God in loud voice. It declares the certainty of the outcome, and assigns the fundamental reason for its certainty. “I have spoken, I have purposed.” All that is about to transpire in Jeremiah’s day is not, as some would no doubt posit, proof that God had lost control (or never had it to begin with). All that transpired there on Calvary was not, as the Sadducees and the Pharisees supposed, evidence that Jesus was not in fact the Messiah. Neither, contrary to Roman conceits, was it evidence of Rome’s gods being greater than God. No, for all that Rome did, and for all the power its emperors accrued, they remained men given office by God for His purposes. Their reigns, be they beneficent or terrible, would last only so long as He determined.
I want to note, as well, the irrevocable, unanswerable nature of this sovereign will as it is shown us in that statement. This is the true “I will” of the thing. “I will not change My mind.” God is not subject to cajoling. He requires no man’s counsels to improve His plans. He heeds not the demanding voice, even of His own people. This must be born in mind when we observe scenes such as Moses seemingly arguing God into sparing Lot (Ge 18). There are many other places where we read of God repenting of His plan, or relenting of His wrath. But, it must be recognized that these shifts in outcome were in fact the intended outcome all along. The original statements of intent spoke of something worse to befall those who faced God’s wrath in each situation, but always those statements came by way of proving the faith of the hearer, or by way of prompting a heart-felt repentance in the hearer. Always, the warning of coming events came as the means of preventing that outcome. God did not, in fact, change His mind. Neither, it must be insisted, did He lie in His proclamation of what would come. One will observe in those cases that His declaration of purpose comes with an escape clause, as it were; holds out the possibility of repenting and preventing. And it is that possibility which is in fact God’s certainty. Here, there is no such clause on offer, and that is dark news indeed to those who were come under His wrath. “I will not change My mind.” This is the darker “It is finished” which will eventually be heard by every reprobate. Plead as you may, but the opportunity for repentance has passed.
The Gospels also offer us a wide array of will statements, both human and divine. On the human side of the ledger, perhaps none is so obvious a choice as Peter’s bold claims of fealty. “Even if I have to die with You, I will not deny You” (Mk 14:31). And, lest we be too hard on Peter, it should be noted that this is followed by, “And they all were saying the same thing, too.” This, of course, was a declaration of will that did not stand for long. Neither, we could observe, did Pilate’s declaration of will. “I will therefore punish Him and release Him” (Lk 23:16). It didn’t take him long to relinquish that stance in favor of preserving himself against the mob.
But, then, let us look to Christ. “Destroy this temple, and in three days I will raise it up” (Jn 2:19). And so they did in killing Him, and so He did in departing the grave. “No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the last day” (Jn 6:44). That is a statement that will play heavily into many of the points to be covered in this statement of belief, but for now, note the sovereignty of action. None come to the Father unless He calls for them. This, we might observe, echoes the courtly behavior of kings of old. Think, for example, of the scene in Esther. But, for those who are drawn, there is certainty. I will raise him up. There is no doubt in this. He has said it. He will do it. We can add to this. “I will ask the Father, and He will give you another Helper, that He may be with you forever” (Jn 14:16). Do you notice that all of these declarations of will speak to the preservation and even the prospering of God’s true people?
[04/04/19]
And I would be utterly remiss to miss the proclamation of pure and absolute sovereignty that pertains in the very name of God as He first revealed it to Moses. As God spoke with him atop Mount Sinai, it occurred to Moses to ask God, “Show me Your glory” (Ex 33:18). This, I should observe, comes after God’s command to take the people on toward Canaan. His first request, I have to say, was entirely appropriate and wise. “Let me know Thy ways, that I may know Thee, so that I may find favor in Thy sight” (Ex 33:13), although even that is subject to interpretation as to his heart intent. But overall, it becomes clear that his concern is not for personal aggrandizement, but rather that he feels the weight of leading this people which are not so much his people as God’s people. Here, I would interject, is the weight of the elder’s office in plain sight. But, however it comes about, he arrives at this bold request to be shown God’s glory. What is stunning is that God does not rebuke him or strike him down for such effrontery.
Rather, God gives answer. “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion. But, you cannot see My face, for no man can see Me and live” (Ex 33:19-20). Now, observe. There is a note of condescension here, as God accedes to make ‘all My goodness’ pass by. This is already more of an answer than Moses has reason to expect. He further says He will declare His covenant name before Moses. Names and naming were such significant factors in the culture of that day, as we see over and over again. This was behind Jacob’s plea to know the name of the one he wrestled, and also why that One did not offer his name, but rather changed Jacob’s. The name was powerful to know, and was thought to give the possessor a sort of right of command over the named. Certainly, this was held true for the one assigning name, and so, God was clearly asserting His authority over Jacob in naming him Israel. We must see the same, I think, in Jesus giving Simon bar Jonah the name Cephas. It was more than observing his character. It was a declaration of authority. Jacob was, then, seeking to gain some sort of leverage in learning the name of the one he had wrestled. With that in view, it seems that God was, in some fashion, offering Moses that very leverage that Jacob had sought by declaring His name.
This, I think, explains the clause that follows after that promise. “I will be gracious to whom I will be gracious, and I will show compassion on whom I will show compassion.” This is the clause that brings me to the passage on this matter of sovereignty, for it is clearly a declaration of sovereignty. God is effectively saying, “I do what I want.” Looking at the lead up, it seems clear enough that God is pretty much telling Moses, don’t think you commanded Me to this action, or that My declaring My name to you gives you power over Me. No. I will do what I will do. And so, God did in fact pass before Moses, but covered his eyes as He passed – a protective action lest Moses die.
But, focus on that declaration of will. As much as this comes as a bit of a corrective to Moses, it must also inform us. It informs us, as I have said, of God’s absolute sovereignty. It reminds us in no uncertain terms that we do not get to dictate terms to God, but He has full right of command over us. It reminds us that while we are commanded to pray, we do not do so as if our prayers had power to command God. Far be it from us! No, nor do we command those who serve Him, for they serve Him, not us. But, that’s another topic for another place, perhaps. When we pray, it is not pointless verbalization of thoughts, nor vain expressing of our wishes. For God does answer prayer. But, He will have compassion on whom He will have compassion. His answer is not dictated by our desire, and may not actually reflect our desire. Rather, His answer addresses our need according to His perfect will. Much like we see Him answer Moses, so he answers us. He addresses the actual concern, but not necessarily (or even likely) after the fashion we have proposed. Moses wanted to see God’s glory in full. God knew that was asking too much. But, He also recognized that Moses needed assurance. This was, after all, a tall order for Moses. He was about to descend the mountain with God’s Law in hand, and stand as the sole leader of several hundred thousand wayward children. Is it any wonder he sought assurance that God would be backing him up?
At any rate, God answered Moses, but not according to his request, rather according to his concern. So He answers us. Sometimes the result may look like our request, and on rare occasion the means may even match our suggestion. But, we must remain alert to the answer that may even be counter to our idea of what should transpire. We must arrive at that place where we find Jesus in Gethsemane. Having expressed His deepest heart, He concludes His prayers in most instructive fashion. “Not as I will, but as Thou wilt” (Mt 26:39). “Thy will be done. Thy kingdom come on earth as it is in heaven.” Honestly, His will will be done. There is no question of it. He is sovereign.
So we find Paul conditioning his own plans as Jesus conditions His prayers. “I will come to you soon, if the Lord wills” (1Co 4:19). He has his plans, but his plans are ever subject to the Lord’s plan. He is, after all, the servant of his Lord. And so we find ourselves arrayed: Servants of the Living God, happily enslaved to Righteousness. Yet, we also know ourselves answerable to this unopposable Authority, the God Who Is, and Who Is Sovereign over all; Who has absolute authority over all. It is at once most wonderful and most fearsome. It is wonderful, for HE Who answers to none other than Himself has taken charge of us, and declared His love for us, His care over us. It is fearsome, for we know ourselves too well to suppose we are in any way fit to stand in the presence of such a One, and yet we know we shall in time (or beyond time) do just that. The great relief of the Gospel is the assurance that when we do, we shall find we have been made like our Savior in righteousness, cleansed of every sin, and pardoned by His sacrifice. We will stand with no claim to right, but with recognition that to our infinite relief, the penalty for our guilt has been paid, and we have been declared free to go, free to enter into the realms of heaven.
