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“HE HATH APPOINTED A DAY”

GOD AT WORK AMONG THE NATIONS

BOB OTTER

THE FACT THAT God has appointed a day in which He will judge, or rule, the world in righteousness by Jesus is a central feature of the faith of Christ’s followers (Acts 17:31). The fact that God has revealed many other aspects of His plans and purposes in advance of their occurrence is again a central feature of the true faith, for a large proportion of the Scriptures may be regarded as prophetic in character. A review of history clearly demonstrates that God does bring His prophecies to fulfilment, and this remains one of the most convincing arguments in favour of the reality and power of the Creator (Isa. 44:6-8).

If, however, the question is posed, How does God fulfil His prophecies?, it needs to be appreciated that the enquiring saint is probing the workings of an omnipotent God, Who has declared:

“My thoughts are not your thoughts ... as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isa. 55:8,9).

The concept of the clay in the potter’s hand also becomes relevant in circumstances where finite mortal man seeks to investigate the activity of the infinite Creator and Sustainer of our universe (Jer. 18:1-4, et seq.). Thus, in seeking to address the question, How does God work?, it must be recognised that there is a temptation to speculate with a degree of dogmatism which is not always justified in the light of those glimpses of the operation of Divine power which are revealed by Scripture.

The denial of Peter

A number of the difficulties to understanding may be illustrated by reference to a short-term prophecy uttered by Jesus at the conclusion of his ministry. He said to his faithful servant Peter: “before the cock crow, thou shalt deny me thrice” (Mt. 26:34). As described later in the same chapter, Peter duly enacted the course of events which had been spoken concerning him. How did God ensure that His will was carried out?

One very commonly held theory is that He uses His Holy Spirit to act upon the minds of individuals so that they unconsciously act in accordance with His will. Such a concept may be very appealing and comforting if directed towards assisting an individual to behave righteously; but when directed, as in this case, to a saint’s actual denial of Jesus, many will feel easier in laying the responsibility for Peter’s actions firmly on Peter’s shoulders, and believe that Peter reacted to an external set of circumstances which God had presented to him. Thus, rather than God acting on Peter’s subconscious mind, the ‘natural man’ of the flesh was given opportunity to rise up and assert itself over the developing mind of Christ within Peter.

If this latter view is adopted, it must be recognised that there is a complex interaction of pressures and responses which ultimately result in the fulfilment of God’s prophecy. At the heart of the process, however, is an individual faced with a choice: acknowledge Christ or deny him. In many respects Peter was re-enacting the pattern of testing in the Garden of Eden when Adam faced the choice, Do I obey or disobey God? In both sets of circumstances, as in cases where the right choice is made, the concept of God mysteriously acting upon the individual’s subconscious mind appears to suppress the reality of genuine choice to an unacceptable extent.

God’s power in Creation

The capability of God to achieve His prophetic will over a time span of a few hours is a simple example of His capacity to fulfil His purpose on the grand scale of international politics, and over a time span of thousands of years. The God Who declares the end from the beginning (Isa. 46:10) has proclaimed that He “ruleth in the kingdom of men, and giveth it to whomsoever He will ...” (Dan. 4:17). In the early chapters of Genesis an introduction is given to the reality of God’s control. Here he set “the bounds of their (the nations’) habitation” (Acts 17:26). He exercised His power to overthrow the world in the waters of the Flood (Gen. 6-8); He divided the earth (Gen. 10:25) and confounded the languages of its inhabitants (Gen. 11), and consequently established the framework for the frictions of national identity which have been commonly experienced since that time.

How was this achieved? In respect of the confounding of tongues nothing is known apart from the fact of its happening. In respect of other events the exercise of control over the forces of nature is clearly involved. Frequently, throughout history, it may be argued, the destiny of nations has been influenced by ‘natural’ phenomena or environmental conditions. A Biblical example is found in Joshua 10:8-11, when Israel’s adversaries were defeated by “great stones from heaven” causing more deaths than Israel’s own weapons. It is believed that famine in their homelands was the underlying cause of the ‘barbarian’ invasions of the ailing Roman Empire.

A little closer to current events, the weather may be understood to have played a significant role on at least two occasions when the ultimate outcome of World War 2 was in the balance. The very favourable weather enabled the British Expeditionary Force to be evacuated from Dunkirk. Trained manpower, if not their equipment, was rescued, and this enabled Prime Minister Churchill to have some credibility when he made his “we will fight them on the beaches” speech. In similar vein, when the German forces launched their audacious winter campaign in the Ardennes area, it prospered until the weather cleared and the full weight of allied air power was able to blunt the offensive. In both cases the weather’s role was significant in affecting the outcome of the particular campaign and hence of the war itself. The Second World War ultimately proved to be an outstanding illustration of one of the principles of God’s dealings with the nations: those that bless His people Israel will be blessed, and those which curse will in turn be cursed (Num 24:9). Let there be no mistake, the German people paid an enormous price for their oppression of the Jews and their slaughter of six million of them during the brief period of German ascendancy(See footnote).

It has been possible, therefore, to identify at least one aspect of God’s control over the nations. When the question is posed, Precisely how does God achieve it?, it is well to recall the challenges made to Job:

“Where wast thou when I laid the foundations of the earth? ... who shut up the sea ...?... Hast thou commanded the morning ...?... Who hath divided a watercourse ...?... Canst thou bind the sweet influences of Pleiades ...?... (and, most importantly) Knowest thou the ordinances of heaven?” (Job 38:4,8,12,25,31,33).

The cold of the Russian winter destroyed Napoleon’s army in 1812, and Hitler’s in 1942/3

Israel’s formation prophesied

One of the first detailed long-term prophecies revealed in Scripture is found in Genesis 15:13-16. At a time when Jacob was yet to be born God revealed His nation’s history for a period of several hundred years. A growth to nationhood was implicit; they would enter a strange land, be afflicted, and depart from that land with great substance before inheriting their own land of promise. As these events unfolded, fascinating insights were given as to how God achieves His purposes with mankind.

Like his immediate ancestors, Jacob was blessed with a high degree of certainty regarding the working of God in his life. On two separate but important occasions it is recorded how he was given a glimpse of the way in which God oversees and controls events by His angels. When the hostility of his brother Esau meant that Jacob had to leave the family home, he was given a striking vision, commonly known as ‘Jacob’s ladder’ (Gen. 28:12). Whilst the vision has potential for deeper understanding, it must have conveyed to him that he was not alone in his plight, but that God’s providential care, expressed through angelic activity, was with him. Again, at another crucial point of his life, when he was leaving the protection of Laban’s household to return to the likely hostility of his brother, Jacob was met by the angels of God (Gen. 32:1). He was again granted an insight that God’s host was with him, and so he called the site of the vision Mahanaim, or ‘Two hosts’—his own company and the all-important host of the Lord— signifying God’s continual providential care. At the conclusion of his life Jacob was able to proclaim,

“God, before Whom my fathers Abraham and Isaac did walk, the God Which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads ...” (Gen. 48:15,16).

Thus it may be concluded that God’s angels are primarily involved in bringing God’s Word to fulfilment, as indeed they are commonly involved in conveying it to mankind.

The Exodus

In reviewing further events surrounding the fulfilment of God’s promise to Abraham regarding the early stages of Israel’s development, it is made very clear that the angelic ministry played a dominant role in bringing about its fulfilment. It was angelic manifestation which called Moses and set him upon the path which resulted in his leading the now numerous hosts of Israel from the land which had first protected and saved them but latterly had afflicted them (Ex. 3:2; Acts 7:30). It was an angel which accompanied the people to guard and guide them as they journeyed from Egypt to the promised land:

“Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not ... for My name is in him ... Mine Angel shall go before thee, and bring thee in unto the Amorites ... Hittites ... Perizzites ... Canaanites ... Hivites ... Jebusites: and I will cut them off” (Ex. 23:20-23).

Combined with this overt and real experience of the angelic presence it may reasonably be assumed that God controlled the natural events by the same agency. The Red Sea parted and closed at the appropriate times; God’s judgements in the plagues were largely extreme, and hence miraculous, events of a ‘natural’ character; ‘nature’ was used to produce manna, quails and water for the people’s sustenance. Angels, then, are clearly an important agency of the overall providence of God in bringing His decreed Word to fulfilment.

However, within the Exodus record attention is frequently focused upon the person of Pharaoh. He clearly figured largely in the process of fulfilment, and it is recorded on several occasions that God hardened his heart (for example, Exodus 7:13), which resulted in Israel’s Exodus being deferred until the final plague of the death of the firstborn led to their release.

Despite the fact that it is recorded that Pharaoh hardened his own heart (for example, Exodus 8:15), many regard this as clear evidence of the direct action of God upon an individual’s subconscious. However, concepts clearly set out in the New Testament offer an alternative and satisfactory view of the interaction between God and Pharaoh.

The hardening of hearts

Hebrews 3 relates to the rebellions of Israel in the wilderness, where, despite the mighty works wrought on their behalf, and despite the wise leadership of Moses and close presence of God’s angel, there remained what is described as “an evil heart of unbelief” (v. 12). A warning is given to all believers in verse 13, “... lest any of you be hardened through the deceitfulness of sin”. Explicitly, then, the hardening of a heart is related to “the deceitfulness of sin”, which at first sight may appear to be a remote concept from God hardening a heart.

However, in Romans 7 the Apostle Paul effectively binds the two ideas together as different facets of the same process. Verses 7-13 are not the easiest to comprehend on first reading. Within them the apostle conveys the idea that ‘sin’ may be regarded as a dormant, potential capability within us. He categorically states that “without the law (that is, God’s teaching or commandments) sin was dead” (v. 8). However, when God’s command is received, the apostle says, “sin revived” (v. 9). When God’s Word is received it will always give mankind a choice, which will be the same fundamental choice faced by Adam in the Garden of Eden: obey God or disobey Him. In the experience of most, when that choice is presented, the natural tendency to sin, or disobey God, will assert itself; God’s way will be ignored, actual sin will result, and ultimately a person will receive the wages of sin, which is death. Since it is the commandment of God which triggers this process, Paul stresses that the holy, just and good commandment, given in order that mankind may have life, is actually found to be an instrument of death (vv. 10,12).

In order to ignore God’s way, it is inevitable that a person must harden his heart against the right course of action. Thus God may be correctly viewed as having initiated the hardening process whilst at the same time recognising the vital, role played by “the deceitfulness of sin”. Such a view of God’s dealing with Pharaoh is consistent with the record of Exodus. God said, via His angel, via Moses: “Let My people go”. Before that command came Pharaoh was not in a state of direct opposition to the command of God in respect of Israel dwelling in his land. He was faced with a straightforward choice of obedience or disobedience. It may be speculated as to the external pressures which came upon this ruler, issues of national, personal and religious pride, economic and other political factors which would be within the overall control of God and would contribute to the process of hardening his heart. The “deceitfulness of sin” would prevail, and God’s Word would be rejected, until such time as God’s manifest power outweighed the compelling ‘human reasons’ for rejection. Even then the deceit of sin prevailed: he had second thoughts, pursued the fleeing Israelites, and received the wages of sin in the waters of the Red Sea.

Important precedents and subsequent examples

Thus far the review of God’s action in fulfilling His Word has been largely confined to the early chapters of the Bible. Reasonably, it may be expected that within this area of Scripture are to be found precedents and patterns of events which will guide understanding of God’s activity in subsequent circumstance when God’s role is not so explicitly described.

When Joshua was faced with what appeared to be the tough military problem of the walls of Jericho, he was confronted by a man with a sword in his hand. As “captain of the host of the LORD” (Josh. 5:14) he had come, it may be assumed, to reassure Joshua that God’s providential care, manifested through the angelic hosts, was as relevant to himself as it had been, for example, to Moses and Jacob before.

Elisha’s servant (2 Kgs. 6:13-17) was granted a similar insight to this host of the Lord. Following Elisha’s prayer his eyes were opened to perceive the mountains full of horses and chariots of fire. The Syrian army sent to trap Elisha at Dothan was shown to be powerless in contrast to this heavenly host.

Isaiah, too, was blessed with a similar striking image of God’s glory and “the LORD of hosts” (Isa. 6:1-8). Whilst this vision was directed primarily to his preaching commission, it may also be viewed as providing him with an assurance of God’s protection and His capability to fulfil His Word. When a crisis came and Jerusalem was besieged by the Assyrian armies, Isaiah, along with faithful King Hezekiah, would have grounds for faith in God’s promises of deliverance. In this case the means of deliverance was explicit: “the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand ...” (Isa. 37:36).

How this was done remains a matter of speculation.

Daniel’s prophecy provides fascinating insights into the activity of angels overseeing God’s plan and working towards its fulfilment. The concept of “the watchers” is presented in Daniel 4:17 in a context of the delegation of rulership to individual kings. There appears a fourth person in the fiery furnace, described as a “Son of God” (Dan. 3:25), but even more puzzling is the conversation of Daniel with “a certain man” (Dan. 10:5), who described how the prince of Persia withstood him twenty-one days until assistance came in the form of “Michael, one of the chief princes” (v. 13). It is as though the veil over mankind’s understanding is briefly drawn aside to provide a precious glimpse of the angels at work together with an apparent limitation of their individual power. Such incidents pose more questions than they provide answers, but confidence and trust need to be placed in the reality and power of “His angels ... ministers of His, that do His pleasure” (Ps. 103:20,21), without having inevitable curiosity fully satisfied.

Christ and the angels

When Jesus ascended to the right hand of authority, “All power ... in heaven and in earth” was given to him (Mt. 28:18). He who had been “made a little lower than the angels” is now “above all principality, and power”, “angels and authorities and powers being made subject unto him” (Heb. 2:9; Eph. 1:21; 1 Pet. 3:22). Thus it may be assumed that Jesus now controls the angels of heaven to bring about the fulfilment of the prophetic word.

Such an arrangement is demonstrated in the Apocalypse. The traditional angelic role of conveying God’s Word to selected individuals is reaffirmed: “he sent and signified it by his angel unto his servant John” (Rev. 1:1). In subsequent chapters angels are portrayed as motivators and controllers of the events which are symbolically described. For example, four angels hold back the four winds of the earth whilst the process of selecting and sealing the one hundred and forty-four thousand is undertaken (7:1-8). This illustrates a continuing control of prophetic events expressed in terms of their control of natural phenomena. It is angels who blow the trumpets (8:7, et seq.) and pour out the vials (16:1, et seq.), thus triggering the symbolically described events.

On a personal level, the angels continue to fulfil a similar role, as illustrated by Jacob’s life. They are described as “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). Precisely how? With what delegated power? With what limitations in their actions? These are questions which will challenge and perplex the faithful until the day dawns when their Master shall return. It is sufficient to know that God, through Christ, through the angels, is steadily working in personal and international affairs to bring His plan to its glorious consummation and rule the world in righteousness at the appointed day.

FOOTNOTE.

Further examples of the influence of weather and ‘natural’ phenomena may be found in Brother Tony Benson’s book, Stormy Wind Fulfilling His Word, published by The Christadelphian Scripture Study Service.

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