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What the Bible says about Common Sense
(From Forerunner Commentary)

Amos 3:9-10

In verse 9, God invites the pagan nations to witness the decadence in Israel. Then He says in verse 10 that our moral sense is so warped, our concepts of right and wrong so blurred, that while pagan nations plunder each other, Israelites plunder and violate each other! That is not what one would call even normal, human common sense, let alone a godly perception of true morality and responsibility.

John W. Ritenbaugh
The Scourge of AIDS and the Sacrifice of Christ

Obadiah 1:7-9

While verses 5-6 focus on the ransacking of Edom's wealth, verses 7-8 home in on the diminution of their wisdom and understanding. In other words, their "smarts" will be taken from them. A parallel prophecy in Jeremiah 49:7 asks, "Is wisdom no more in Teman? Has counsel perished from the prudent? Has their wisdom vanished?"

These rhetorical questions presuppose that both counsel and wisdom are Edomite hallmarks. Historically, Edom was known in the region for its sagacity, having produced some notable wise men. In Job 1, the narrator relates that Job is from Uz, thought to have been in the area of Edom, and Job 4 introduces Eliphaz the Temanite, one of his (supposedly) wise friends who counseled him.

That Edom has a reputation for wisdom makes its removal a more personal, significant, and ghastly punishment. Indeed, it is a stern lesson for the reader: For their sins and crimes, the Edomites are prophesied to lose, not just their wealth, but also their less tangible riches—even their common sense! The worst part may be that they will fail to recognize that it has deserted them.

Verse 7 also describes their confederates and allies betraying them to the point that even Edom's ambassadors will be shown to the border, yet the Edomites will reckon that their "friends" are acting in good faith toward them. This is the essence of the last clause, "No one is aware of it," suggesting that none of the Edomites understands that they have been betrayed.

Obadiah paints an illustration of Edomites sitting down to eat with their allies and not perceiving the treacherous trap being laid for them. Something clouds or blinds their eyes. Similarly, the disciples on the road to Emmaus could not recognize Jesus, despite having spent many years with Him (Luke 24:16). One day, God will blind Edomite eyes to their peril just as He, for His own purposes, has blinded the minds of Israelites in the reading of His Word (II Corinthians 3:14-15). In Edom's case, He will remove her wisdom so that she will be unable to avoid betrayal and destruction.

Verse 9 relates the consequence of the loss of wisdom: Edomite leaders and warriors will lose their courage, leading to annihilation. Edom will reap what she has sown, which Obadiah details in the next section.

Richard T. Ritenbaugh
All About Edom (Part Five): Obadiah and God's Judgment

Luke 4:28-30

When Jesus was faced with violence, He fled the area. His work had to go on, so God intervened. Psalm 91 came into play here, in that Jesus was the victim of something He could not foresee. He was not tempting God in any way. He was doing His job, and persecution quickly arose against Him, so God protected Him from the immediate danger. Jesus fled to another area, to Capernaum.

God is not illogical, nor does He defy His own laws. He expects His people to use both faith and wisdom—maybe we could say, common sense.

Because of faith, God will do for us what we cannot do for ourselves—as He did for Jesus in protecting His life, miraculously enabling Him to pass right through a very angry crowd. But Jesus' wisdom is also clearly shown in this case. God wants us to do something physical to remove ourselves from the danger, as Jesus did in leaving the area. There is a faith factor as well as wisdom. The wisdom is a fruit of one's faith.

In addition, there is a third factor. God is deeply involved in working in us. He knows how far along in the process of His work He is. So we have our faith in God, we have wisdom or common sense, and we also have God working with us.

John W. Ritenbaugh
A Place of Safety? (Part 2)


 




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