The Gospel for Christians

Exodus 32:11-14 God relents from judgment

Exodus 32:11–14 (ESV)

11 But Moses implored the Lord his God and said, “O Lord, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth’? Turn from your burning anger and relent from this disaster against your people. 13 Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of heaven, and all this land that I have promised I will give to your offspring, and they shall inherit it forever.’ ” 14 And the Lord relented from the disaster that he had spoken of bringing on his people.

This is a very important passage for understanding the way we come to God in prayer.  Moses is interceding for the people of Israel by *reminding* God of his covenant with the forefathers.  But God had not forgotten this covenant, nor did he need Moses to remind him.  Moses is not reprimanding God, but rather appealing to him on the basis of his word.

So when the Lord “relents from the disaster that he had spoken of bringing on his people” the result is exactly what God had intended all along.  He knew that he was not going to destroy them, and the gracious intervention of Moses is in accordance with God’s perfect plan.

However, in a way that I cannot fully explain, it is important to realize that God does not make idle threats.  His wrath against them was real and he could have consumed them were it not for Moses’ intercession.  God’s sovereignty is great enough and profound enough to include the apparent paradox between declaring his judgement against the Israelites, while knowing that he will use Moses’ intercession to save the people from that judgment.

In my mind, the only way to solve this apparent paradox is to look at the cross of Christ where God did BOTH.  He judged Israel’s substitute for sin AND through that judgment he saved them and fulfilled his covenant promises.  That act at the cross is the basis for God’s mercy here.  He relents from this disaster here, but he carries out his word of demonstrating his wrath against sin.

Back to my starting point, regarding prayer.  When we pray, we appeal to God’s word and ask him to do specific things that have a basis in his Word.   When God answers our prayers, it is not because we have “changed his mind” or convinced him of something, but rather because we have been his instruments in the playing out of his eternal purposes.  And yet these prayers are not just unnecessary props in God’s plan.  They are a very real intercession by which God applies the grace of Christ’s atonement to situations deserving of his judgment.

Posted in Theology

Genesis 40 – Why did God interpret the cupbearer and baker’s dreams?

Joseph Interprets Two Dreams Genesis 40:1-19

Joseph Interprets Two Dreams Genesis 40:1-19

In Genesis 40, Pharoah’s cupberarer and his baker have both been thrown in prison for an unnamed offense (the implication of v. 1 is that they were in for the same thing).  God gives each of them a dream and then uses Joseph to interpret the dreams.  The cupbearer will be restored.  The baker will be condemned and put to death.

There are two ways to understand these dreams 1) God is revealing in advance what will happen out of his bare knowledge of events yet to come. 2) God is revealing in advance what will happen out of his sovereign predestining of events yet to come. Which of these is the case is difficult to determine from this passage alone.

The events here related don’t seem to have much bearing on biblical history other than the cupbearer’s forgetfulness of Joseph. So one could conceivably read the story as God’s futile attempt to get Joseph out of the prison by using the dreams to give Joseph an opportunity to perhaps get help from the cupbearer. Sadly, there are many today who would be happy to interpret the story in this way.

But when we consider the many passages where God explicitly shows himself to be sovereign over future events (the Exodus from Egypt comes to mind), it is much more likely that God is showing here how easily he could have released Joseph from prison. If he can determine what will happen to these two officers, then reminding the cupbearer of Joseph’s plight would have been very feasible. The fact that God does the extremely difficult act (from our perspective) of predestining the outcome of the officers and doesn’t do the extremely easy act (from our perspective) of reminding the cupbearer of Joseph, shows that God is making clear here that Joseph is in prison by God’s sovereign plan. And Joseph will remain in the prison as long as it accords with God’s sovereign plan.

A proof of this interpretation is that if it were true that God was trying to get Joseph free by giving the dreams and then using Joseph to interpret them, why did he not do the very simple thing and remind the cupbearer?? 

The fact is that God is showing Joseph (and us) that he is the one who is in control of everything that is happening to Joseph. In fact, this specific instance from Joseph’s life is only one of a whole string of events that hammer home this theme. Joseph understands this and tells his brothers much later that what they meant for evil, God meant for God (Genesis 50:20).

The application to us is twofold. First of all, the most important event of history, the crucifixion of our Lord, follows this pattern. Jesus was crucified by evil men, and yet they did “whatever your (God’s) hand and your (God’s) plan had predestined to take place” (Acts 4:28). God has always been at work in every event of human history to accomplish his perfect, eternal plan, and the result is our redemption from sin! God’s sovereignty over everything that happens is ultimately for his glory, the revelation of his glorious character, and what we see in that revelation is grace!

The second application is that whatever the Christian sees happening in his life, whether it looks like a blessing (“Hey, the cupbearer is going to spring me from this prison!”) or not (“I can’t believe he forgot about me!”) God is at work to accomplish his good purposes (Romans 8:28).

Posted in Theology

Matthew 18:26 Can we “rebuke” like Jesus did?

And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm.

In the English Standard Version, the greek word “epitimao” translated here, “rebuked” is variously translated, “rebuked (25x), ordered (2x), or charged (2x).” 

Interestingly, although we see Jesus rebuking this storm, demons, and a fever, the verb’s use in relation to other people is always rebuking of a person, usually in a negative sense, as in Peter rebuking Jesus in Mark 8:32, or the disciples rebuking those who bring children to Jesus in Mark 10:13. 

When we come to Acts, there is not a single occasion where the word is used of the apostles or any believer in the same sense that it is used of Jesus in the gospels. We do not see the apostles rebuking storms, demons, or sicknesses.



Unfortunately, it is quite common to hear people today “rebuking” or “ordering” all manner of things that they think need to be rebuked in Jesus’ name. But the NT clearly shows us that this is an unbiblical practice and comes from presumption rather than faith. 

It is true that we see the apostles doing something that looks like “rebuking,” but it is interesting that an entirely different word is used there. In Acts 16.18, for example, when Paul becomes greatly annoyed, he “commands” (greek word “parangelo”) the demon to come out of the slave girl. This word, while still being quite strong (it is often translated, “command”, “order”, “charge”), nevertheless has the idea of “instruct.” It is often used in reference to instructing others in some obligation that they are to fulfill. So Paul is not commanding the demon in the sense of exercising his own authority over it, but rather he is directing the demon “in the name of Jesus.”



Even when one has a gift of faith and is able to know with certainty how he should proceed in a given situation, it is not our place to be ordering as if the authority that is Christ’s alone were given to us. Even in the great commission, Jesus reserves this authority to himself (Matt. 28:18).

Posted in Theology
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