What the Bible says about
(From Forerunner Commentary)
A cursory reading of these verses might give a person the impression that God was just sitting on His throne, twiddling His fingers, and waiting for Israel to do something. But God had already begun to act. He had ensured that Moses would live through the slaughter of the Israelite children. He had directed the little ark into the hands of the Pharaoh's daughter. He had ensured that Moses would receive the benefit of a tremendous education, the best kind of secular education that one could receive at that time. He had put thoughts in Moses' mind that he could be Israel's deliverer. He had spared Moses' life when the Pharaoh tried to take it. He had prompted Moses to flee the land and led him into the wilderness to the family of Jethro. He had given Moses the time and the opportunity to continue his preparation for leading His people out of Egypt.
Who initiated all this? Certainly not the children of Israel! God did! We find all the way back in the book of Genesis that God had already prophesied that in about 400 years, He would move to bring the children of Abraham out of a captivity, which He also arranged.
Could God - who does not change, who sets patterns in His Word so that we will understand - ensure, long before we were born, that there would be a church for His people at the end time and that someone would be prepared by Him to get the doctrines they would need to understand at the end time? We know very well He could - and did.
How did Israel get out of Egypt? Not through any rebellion, revolution, intelligence, or negotiations on their part. They got out because God wanted them out. It was part of His purpose.
John W. Ritenbaugh
Unleavened Bread and Pentecost
Was God a God from afar here? The answer is "yes" and "no" because His overall plan was undoubtedly in mind, and He was recording this for the sake of future generations. Realize that from the time the book of Exodus opens until the Israelites finally leave Egypt eighty years pass. Moses was not born at the time that Scripture says they were crying out to God because of the bondage. Moses was born and preserved right through the persecution. He was cast in a little ark onto the Nile River, rescued by Pharaoh's daughter, grew up to be a man, fled into the wilderness at age forty, and spent forty years tending sheep, learning to be humble. Finally, God had him ready, so He sent him back to Egypt.
God's overall plan was in mind for a long time, yet all through these events, He was very near to Moses, preparing him. God was far off in the sense that He was using these people to prepare an account that His servant Moses would write for our sakes, so that we would understand these things.
God undoubtedly appeared to be far away from the Israelites who were crying out to Him for deliverance, but He was really right on the spot. He was near to them; He is a God at hand. We have to keep both of these views in mind. They both have an impact on the transference of the Spirit of God into our minds. God is always working two things at once: His overall purpose and His specific purpose for us as individuals and for the church.
Out of this comes a principle. God is Yahweh Jireh, which means "the Eternal who sees" or "the Eternal who provides." It is shortened into this statement: He is there. He was there when Abraham stood on Mount Moriah about to sacrifice his son, Isaac—and God provided a ram. He was at hand through all the plagues of Egypt—and He divided the Israelites away from them. He watched so closely when they left Egypt that not even a dog barked, which is what the Night to Be Much Observed is all about (Exodus 12:42). God was the One observing, watching. He was aware at the Red Sea—and He parted the waters.
He is there. He may seem far off, but He is not.
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part 6)
2 Kings 6:14-17
It is likely that Elisha could not literally see all of these spirit beings that were out there on the mountain. But by faith, through the eyes of faith—because he knew God, because he was close to God—he understood that God was with Him always and a tremendous army of angelic beings protected His servant Elisha.
Whether that army was always there is a moot point. They may have been there simply because the Syrian army was there. It does not matter whether there was one or many angels. It is really an indication of God through Elisha and through the vision to this young man that wherever God is things are weighted in our favor. We have no need to fear the many who may come against us.
We need to realize that there are more for us than there are against us, and a great deal of spiritual activity is taking place around us that we are not physically able to discern. Nevertheless, it is there. God is showing us here that this is true. God intends this section to give us some encouragement.
From this, we ought to be able to understand that God is greater than any emergency we might find ourselves in. He tells us in Psalm 34:7, "The angel of the LORD encamps all around those who fear Him and delivers them." This man of God understood by spiritual discernment that things were going on around him, and by the same token, because we have the Spirit of God, we should also be sensitive to this because God's Word shows that this is indeed occurring.
Most people only see what is human. In fact, physically, that is all we can see. But we have to know—it has to be part of the way, the means, or the wherewithal by which we act. Jesus Christ, a divine Spirit, is the guiding force of His church. He tells us He will never leave us or forsake us. Just as sure as there are spirit beings who rule and guide the church, there are spirit beings who rule and guide the world. We see both sides of it here.
John W. Ritenbaugh
Satan (Part 3)
They could see the rage in Nebuchadnezzar's face, but they also saw God. Where did their powerful conviction come? This kind of conviction does not arise "on command," at the spur of the moment. It is the product of the demonstration of God in the lives of these three young men before this time, before their lives were on the line. Their faith had grown and matured over a period of time.
God is always the same. What God says through Paul in I Corinthians 10:13 applied to them just as it applies to us. God knew what they could endure. They also knew that He would provide a "way of escape." Because of this, they told the king, despite his threats, "Even if God does not choose to protect us, we still are not going to bow down to your image."
Have we ever considered why more "mighty deliverances" do not occur to us? It is because we spend so little time fellowshipping with God that we do not see Him as an immediate and vitally important part of our lives. As a result, the physical "evidence" we see around us overwhelms us.
John W. Ritenbaugh
Do You See God? (Part Two)
The prophet's subject is famine, but he finds joy even in that! Does this not apply to today (Amos 8:11-12)? Though a famine of true Christianity stalks the land, though everything seems to be gone, we can rejoice in God. Though circumstances reach their lowest ebb, and things seem to be so out of kilter to the way that we think they should go, we can have joy because He has promised to save us—and He will. He has assured us many times, "Just endure this period of trial. Trust in Me."
Verse 19 returns to imagery of the herald, the runner. A deer is known for its fleetness of foot and its ability to bound over any obstacle in its way. For us, running the race set before us (Hebrews 12:1), God is our strength. He enables us to overcome. He helps us to climb the high hills, an image of our reward in the Kingdom of God. God is our strength. He enables us to run and to leap over our obstacles. He is the One that will bring us our reward.
Richard T. Ritenbaugh
How will the days be shortened? Is God going to lessen time than would normally come? That is a part of the explanation. The implication, though, within the context, is that God will stop short what is occurring lest everybody be killed. If He allowed the events that were taking place to continue, everyone would die. When He stops the event, time in a sense stops—at least as far as this event is concerned.
To whom are the pronouns referring here? Verse 15, "Therefore when you." Verse 16, "Then let those." Verse 17, "Let him."Verse 18, "Let him." Verse 19, "But woe to you." These pronouns refer to those who understand the prophecies and are alive at the time these things are taking place. How many people are involved? It is unspecified.
One thing is clear. There is no doubt that, in this prophecy, deliverance involves flight (at least to those who are around Jerusalem during this unprecedented distress). In this case, to flee in no way implies flying. The verb here is phuego, and it means to flee, to escape danger. It indicates nothing other than escaping by running—shoe-leather express.
The context of the chapter is "literal and physical." It is not "figurative and spiritual." It involves physical survival worldwide, though the prophecy itself focuses on Jerusalem. It is worldwide because verses 21-22 make it clear "that no one would be saved alive." He means no one on earth, not just that no one around Jerusalem would be saved alive. This time is so bad that even the elect would die, except for God's intervention. Notice that God, through His servant Jesus Christ, says, "Don't stay in the midst of the trouble—get out."
Considering the timeframe, Psalm 91 would have to be modified to apply it directly to us, because our understanding from other portions of God's Word is that He expects us to get out, to flee to some designated place called "your chamber" or "her place." It involves segregating ourselves away from something. We can also understand that we will have help from God in segregating ourselves, as I Corinthians 10:13 indicates. He makes a way of escape that His people can take, just as He did for Israel. He opened up the Red Sea so that they could escape. They walked to safety, fleeing from the Egyptian army. Nevertheless, God intervened.
John W. Ritenbaugh
A Place of Safety? (Part 1)
Of the gospel writers, Mark is the only one to record this account. These verses are similar to both Matthew's and Luke's versions of Christ's commission to the apostles (Matthew 28:16-20; Luke 24:36-49). However, only Mark includes the "signs [that] will follow those who believe." Are they commands for the followers of Christ or promises? In particular, does Jesus say Christians should handle snakes, or does He promise to protect them if they are bitten?
Many in the church believe, and it may well be, that Christ was speaking only to those God has called to preach the gospel. After all, in verse 15, He had said to the eleven remaining disciples,"Go into all the world." Combine this with the fact that we can see examples of the apostles fulfilling these signs in the New Testament and a case can be made for this view.
A snake bit the apostle Paul while he was on the island of Malta, and no harm came to him (Acts 28:1-6). However, he did not go looking for the snake in an effort to prove his faith. The snake bit him unexpectedly, in front of others, and God protected him as promised.
Luke writes that "the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name" (Luke 10:17). He also records in Acts 5:12, ". . . through the hands of the apostles many signs and wonders were done among the people." It is quite possible that this section of Mark applies to the apostles and perhaps is further limited to their lifetimes, that is, the first century. A slight problem with this conclusion is that Mark 16:17 says, ". . . these signs will follow those who believe." It would appear that these verses apply to all believers, all Christians, regardless of when they live.
In Matthew 4, Satan tempts Christ in various ways. At one point, he tries to get Jesus to throw Himself off the roof of the Temple, saying, "For it is written: 'He shall give His angels charge concerning you,' and, 'In their hands they shall bear you up, lest you dash your foot against a stone'" (verse 6). Here Satan twists Psalm 91:11-12, which says, "For He shall give His angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your foot against a stone." God is promising protection to His people here, telling us that He will place His angels about us. He is not telling us to attempt to hurt ourselves in a deliberate effort to see if He will come through for us.
Interestingly, the next verse tells us that we will "tread upon the lion and the cobra" and that we will "trample underfoot" the "young lion and the serpent" (verse 13). Again, within the context of Psalm 91, God is promising His protection.
When Satan attempts to persuade Christ to jump off a building to prove that He truly is the Son of God, He answers the Devil, "It is written again, 'You shall not tempt the LORD your God'" (Matthew 4:7). Certainly, Jesus knew that God's angels were all about Him, but He also knew not to test God deliberately. Christ was quoting from Deuteronomy 6:16, where hundreds of years earlier, He Himself had said this very same thing to the Israelites.
In Deuteronomy 5, through Moses, He had rehearsed to the children of Israel the Ten Commandments. Then, in chapter 6, He told them to "love the LORD your God with all your heart, with all your soul, and with all your might" (verse 5). He further told them to teach God's ways to their children, fear Him, stay away from other gods, and do "not tempt the LORD your God" (verses 7, 13-14, 16). As Leviticus 26 and Deuteronomy 28 show, God's blessings would flow to them if they were obedient—blessings that include the promise of protection.
In Luke 10:17, the seventy that Christ had sent out returned with great joy, amazed that even the demons had been subject to them. Jesus responds:
Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven. (verses 19-20)
Protection is promised here, not a command to flaunt their God-given authority. He specifically instructs them "not [to] rejoice in this" because it was not of their doing, not a show of faith. It was God's protection pure and simple.
The prophet Isaiah pens words of God similar to these in Isaiah 43:1-3, 5:
Fear not, for I have redeemed you; . . . you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame scorch you. For I am the LORD your God, the Holy One of Israel, your Savior. . . . Fear not, for I am with you.
Throughout His Word, God has promised us His protection. He is especially watchful over those He has commissioned to carry out His work, as well as all those whom He has called to make a witness for Him. The Bible is full of examples of His power to deliver His servants from life-threatening situations.
However, He does not guarantee to cover our foolishness when we put ourselves into potentially dangerous situations. He abhors being tempted—tested—as if He needs to prove Himself and His power to us. Psalm 78 shows His distaste for the Israelites' constant testing of Him in the wilderness. The last thing He desires is for members of His church to follow their example of unbelief (see Hebrews 3:7 through 4:2).
Should Christians Handle Snakes?
The theme here is protection. Satan quotes from Psalm 91:11-12, which has the same theme. He is quoting back to Jesus the very words that He had inspired, but he does it without quoting the entirety of the two verses. He leaves out one phrase: "in all your ways." Jesus immediately replies, showing him that he had misapplied it: God does not guarantee He will protect us "in all our ways."
Will Jesus protect us in our rebellion? Will He protect us if we are downright foolish? God certainly expects us to do things involving faith in Him, which the unconverted may consider to be foolish or dangerous. But willfully exposing ourselves to any danger, presuming that God is going to protect us, is tempting Him. Man has no right to dictate to God what He should do.
It is as if Satan is saying to Jesus: "Since you are God's Son, certainly He will protect You from whatever danger You may get into. His angels will always be there to help You. You cannot be hurt. Deliverance will always be there. You can trust Him." It sounds good, but it is built upon a presumption.
Some ministers, when they are counseling people on a trial, say, "You just do what I told you, and everything will work out." The implication is that, even if the minister's counsel is wrong, God will smooth it over and make it work simply because he is God's minister and they are God's people. From this temptation of Jesus, we can see that He does not believe that. We cannot tempt God and expect His promises to force Him to rescue us. God may, in His mercy, rescue us because of our ignorance, but that is not the spiritually mature way to think.
John W. Ritenbaugh
A Place of Safety? (Part 2)
The word supposed means "reckon," "added up," "put the pieces together." He reasoned from the evidence he heard from God, and he thought that the people would reason too. It must have been general knowledge that Moses was the deliverer, but they did not have faith in it. Moses knew that God had a people, Israel, though they were in bondage. He had heard that Israel was to be delivered. He had even heard things about the Messiah, according to Hebrews 11. We do not know all that God communicated to Moses, but God set before his mind what His will and purpose was for him.
John W. Ritenbaugh
Faith (Part 2)
With such positive statements about our salvation, why should we be hopeless and fearfully doubt that God will supply all our needs? Does He ever fail to succeed in whatever He undertakes? These verses flatly and dogmatically state that, if we want to cooperate in faith to bring God's purpose for us to its intended conclusion, we must, I repeat, must, believe that His watchfulness over us involves every circumstance of our lives.
Verses 31 and 32 put a cap on this issue: "What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?"
In verse 30, note that the term "sanctified" is missing from the list of the general stages of God's purpose. Sanctification is the only part of the salvation process in which our cooperation plays a major, consistent, and daily role. Why does Paul exclude it? This was not an oversight; he deliberately leaves "sanctified" out because he wants, for the remainder of this section of this epistle, to focus entirely on the absolute certainty of God's providence, not on any works we may perform in cooperation with Him during the sanctification process.
Paul is not saying that God will always do what we might want Him to do; he is reminding us that He will always do what is right according to His purpose. God has the necessary powers to do as He sees fit for His purpose and us. He is watching, which is even more reason for us to draw on that power.
Nobody can successfully stand in the way of His completing that purpose in each of us, but based on our knowledge of those powers, are we willing to accept His providence? Do we accept what He provides in any given circumstance, even though what He provides might not be what we would like to have?
All of the things Paul writes here are wonderful, but the key to this particular subject is the answer to the question he asks in verse 31: "If God be for us who can be against us?" God has the power and the will, and He does not make mistakes or empty promises. Paul then lists what God has already done for all concerned. Our responsibility is to choose to put these facts to work in our specific circumstances.
The handwriting on the wall for us is this: Terribly difficult times are coming, and they will affect all of us to varying degrees. The only successful way to complete our minute part in God's purpose is to choose to draw on His power. We must begin at once to cultivate the habit of cooperating by faith, accepting whatever He chooses to provide in our circumstances. If this habit is in place through long practice, we will be ready when the pressure really mounts.
Because He is the Source of our deliverance in every circumstance, it is crucial for us to know God as well as we can. Our relationship with Him through Jesus Christ is the key that gives us access to the deliverance He provides. He has the power, and it is His will to meet our every need. It is incumbent upon us, therefore, to use our time now to build on our present relationship with Him, making it stronger and more intimate.
John W. Ritenbaugh
Power Belongs to God (Part Two)
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