Exhortation – Snapshots

Flee From the Wrath

The Bible says God is very angry with all who aren’t believing on Christ (Jn 3:36), and that Christ Himself is angry with all who aren’t worshipping Him. (Ps 2:12). How do we flee from the wrath of God and of His Son? (Lk 3:7)

Whether one believes in God or not, the possibility God might exist and that He might be angry ought to be sobering. (Ac 17:30) If God might exist it is rational to act as if He might, and if He might be angry then acting accordingly is likewise rational.

This follows from Pacal’s Wager: given the remotest prospect (any non-zero probability) of suffering the infinite fury of an angry God, the expected loss of neglecting to avoid it is infinite. (2Co 5:11) What does this look like in practical terms?

We might try to flee from God, but how does one flee Omnipresence? Presuming there’s a place where God is not is foolish at best. (Ac 17:28)

The only rational response is to order our lives to please God as well as we can (i.e. repent) (Lk 3:8-9) and search for a way to be reconciled with Him. No other path is acceptable. (Ro 1:18-19)

Once we start looking in earnest for evidence of God and of His ways, it’s not so difficult to find. Irreducible Complexity in Nature becomes sufficient proof of God’s existence, power and wisdom: only those blindly presuming Philosophical Materialism as a faith-axiom can miss this. (Ro 1:20)

Acting as if God exists also implies giving Him the benefit of the doubt regarding His nature: acting as if God is good – that He’s both loving and just. For if God is not good there’s no rational way to minimize our expected loss (i.e. all bets are off). Presuming God is good is rational since this minimizes the likelihood of offending Him.

Following this reasoning, seeking reconciliation with God is also straightforward: only Christianity portrays God as both just and loving; all other religions both downplay the potential of human sinfulness and offer reconciliation with divinity apart from justice, as if repentance and personal merit can somehow atone for eternal sin — all the while rejecting this concept in all of our civil institutions: no one really believes proper order can exist in the universe without justice.

And no other religion addresses how any sin against an infinitely good and holy God can be less than infinite … or justly atoned for without paying an infinite penalty. Christianity offers us both.

As we earnestly seek, we find we’re all guilty before God: He is justly angry with us for our sin and will punish us eternally unless we flee to His Son as our propitiation (1Jn 2:2), God Himself suffering the infinite penalty for our sin (1Jn 3:16), and hide ourselves in Him. (Ps 119:114) This is the only way to flee from the wrath to come.

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First Partaker

“Practice what you preach”; I heard it often growing up, like a bedrock shaping my character and values. I’m grateful for the parental and cultural influences, but I never realized where this wisdom originally came from.

Turns out the credit goes to our Lord Jesus Christ Himself, when He says, “The scribes and the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.” (Mt 23:2-3) He calls out the “Do as I say, not as I do” crowd, unwilling to submit to the counsel they impose on others. Instinctively we agree; this is weak, undisciplined, presumptuous, hypocritical, harmful. (Mt 7:15-16)

Christ’s wisdom here may be key to understanding His exhortation: “The husbandman that laboureth must be first partaker of the fruits.” (2Ti 2:6) It’s an interesting insight to offer His servants and it isn’t obvious what He’s driving at. Like any obscure spiritual nugget, it’s worth some prayerful meditation.

The immediate context is finding strength in Christ to live out the practical reality of the spiritual life (1) while discipling others in the Way. (2) God recognizes how incredibly difficult this is and exhorts us to think like soldiers, hardening ourselves, toughening up for battle. (3) He’s inviting us into 100% commitment and dedication, minimizing unnecessary temporal distractions to focus on pleasing only Him. (4)

He then employs the metaphor of athletes training to win the gold: we must compete according to the rules of the game. (5) Such is God’s set up for this intriguing insight: the laboring farmer must first partake of his harvest. (6) We should ponder what He’s saying, looking to God to help us understand it all. (7)

The farming metaphor appears to reference the Torah precept regarding a man who’s planted a vineyard but hasn’t yet eaten anything produced by it: he is not allowed to engage in battling God’s enemies. (De 20:6) Evidently, spiritual warfare is for those who’ve grown strong in Christ by living out of what they’ve been sowing, who’re thriving as they eat of the fruit of their own journey. (2Co 10:3-5)

As we encourage each other in living for Christ (as we’re all called to do – He 10:24-25), we must be living for Christ ourselves, working out the practical details of what it really means to follow Him in every aspect of our lives. In other words, our theology and doctrine must be down-to-earth, livable, and we must be following our own teaching: we must be practicing what we preach. (Php 4:9)

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Pray for Us

It’s good for saints to pray for each other (Ja 5:16a), and effectual, fervent prayers of righteous souls can make a real difference. (16b) Paul asks his brothers to pray for himself and for those working alongside him (He 13:8), at times even begging in the strongest possible language. (Ro 15:30) So, is it reasonable to ask saints in Heaven to pray for us?

Though all saints are part of Christ’s body, the Church (Ep 5:25-27), including those in Heaven (He 12:23), there are significant difficulties with this practice.

Firstly, it presumes the souls to whom we’re praying actually are in Heaven, that they’re true believers. However, unless scripture explicitly affirms this it’s presumption. There’s nothing stopping God from working through an unregenerate soul (Samson? King Saul? Jonah? Nebuchadnezzar?) to accomplish His purposes. We can therefore safely claim salvation for only very few, such as Abraham (Lk 16:23), the Twelve (except Judas: (Jn 17:12)), Paul (2Ti 4:7-8), etc. For example, scripture doesn’t explicitly tell us that Mary, Christ’s mother, ever came to true faith; she evidently lived many years after His birth without it. (Mt 12:47-50) She’s likely in Heaven, but there’s no way to be sure until we get there.

Secondly, praying to Heavenly saints presumes they can hear us across the immense expanse of the universe, which is, again, presumption; there is zero indication of this in Scripture.

Further, if it’s right to pray to saints at all, it’s right for a billion souls to pray regularly to a given saint (e.g. Mary), yet this is essentially attributing infinite capability to a finite soul, elevating them to godlike status. Distinguishing this from an affirmation of omnipresence and omniscience is semantics at best; the practice is therefore evidently unreasonable and problematic.

So, given such uncertainties, why would we spend any time at all asking saints in Heaven to pray for us? (Co 4:5) If it could be a waste of time (and it certainly could be), can it be excellent? (Php 1:10a) If we can’t prove it’s the will of God (Ro 12:2), why would anyone recommend it? On what authority?

If it’s good and right to ask saints in Heaven to intercede for us, and we’re unable to verify this from Scripture alone, Scripture must be incomplete as a lamp to our feet, and a light to our path. (Ps 119:105) We then require other (and necessarily fallibly human) sources of light. Yet this violates 2Ti 3:16-17; a fundamental claim that Scripture alone is sufficient to perfect us, to equip us to all good works. It’s one thing for teachers to show us how to rightly interpret Scripture, it’s another thing altogether to require secret, extra-biblical revelation or knowledge to live a godly life: this is Gnosticism.

Finally, since Christ Himself (He 7:25) and the Holy Spirit (Ro 8:26) are always praying for us, why would we need others in Heaven to intercede for us as well? They certainly aren’t any closer to God than God Himself.

God knows what we need before we ask (Mt 6:8); our prayers don’t inform God. Evidently, the purpose of prayer is primarily to engage us in pursuing and experiencing God’s will, which makes sense for believers on Earth. When we ask according to His will, we know He hears and answers us. (1Jn 5:14-15)

In presuming Christ came to start a new religion, which appears to be inherent in such ideas, we invariably find ourselves in error. He didn’t. (Mt 5:19) Ultimately, if what we’re saying and doing isn’t grounded in Torah itself, it’s darkness. (Is 8:20)

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The Beginning of Knowledge

Knowledge helps us orient ourselves in the world. As our brain stores information from our experiences our spirits and souls interpret it to help us avoid future pain and suffering and benefit ourselves and those around us.

Understanding facts about our world is certainly a type of knowledge, but there are simply too many facts to consider; in order to properly navigate complex circumstances, we must focus our attention and prioritize some facts above others. What we attend to depends on what we value, and this is driven by our moral frame of reference: our world view or story.

So, there’s a certain kind of knowledge which provides a foundation for all other knowledge; it forms the basis of our world view and dismisses facts which seem irrelevant or uninteresting. So, getting our world view wrong corrupts our minds and hearts, literally blinding us such that the facts we value don’t enable us to properly engage reality.

The fear of Jehovah is the beginning of knowledge (Pr 1:7); it is the first, foremost, chief or primary type of knowledge. Acknowledging and respecting Who God is, what He is like, and submitting to what He requires of us is the only point of view which makes sense of the world and rightly aligns us with reality. This is the essence of both wisdom and understanding. (Pr 9:10) Failing to choose the fear of God is equivalent to hating knowledge itself. (Pr 1:29)

The fear of Jehovah is to hate evil (Pr 8:13a), to despise the slightest tendency to turn away from God, to fail to love and obey Him with our whole heart. This is, of course, exceptionally rare (Ro 3:18); very few are able to find it. (Mt 7:14)

Consequently, we live in an age overwhelmed with information, and people filled with false hope in having instant access to whatever details they like. But without a suitable foundation we build on the sand (Mt 7:26), grounding our world view in our own pride and arrogance. (Pr 8:13b) It will not deliver in the time of trouble. (Mt 7:27)

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Cease From Anger

Anger is an emotional response that’s generally destructive; it aims to remove a threat to one’s well-being. But my anger is almost always rising up in me when I’m not in any danger: I’m not actually being threatened at all, yet I feel threatened.

This usually happens when I feel I am being disrespected; I feel disvalued when someone mocks, insults or wrongfully accuses me. Rather than simply acknowledging the offensive behavior for what it is (a broken sinner doing what comes naturally, whom God has chosen not to restrain), I act as if it meaningfully impacts my personal worth as an individual. This is, of course, a lie (1Co 4:3), but it’s one I tend to believe when I’m not grounded, focused and paying attention. (Pr 4:23)

The truth is, of course, God values me infinitely; He went to the Cross to rescue me, to redeem me from all iniquity and purify me unto Himself. (Ti 2:14) Nothing can ever separate me from His love and care. (Ro 8:38-39) All insults, mockings and accusations are irrelevant from a personal value perspective; they are altogether less than nothing. (Ps 62:9) Full stop.

The proper response to offensive behavior is to pay attention: listen and learn. (Ps 39:1) What is this person really saying about me? (Pr 18:17) What are they revealing about themselves? (Pr 20:11)

Are they exposing a belief or behavior in my life which I can adjust to become a better me? If so, this is a precious gift (Pr 15:32): God’s gracious answer to my daily waking prayer, that He would show me where I can improve. (Ps 139:23-24) Others can see our flaws much better than we can (Mt 7:3), so, regardless of the source or how it’s delivered, like finding a big gold nugget in the sewer — sift it out, clean it up (Pr 23:23) and be wealthier for it. (Pr 12:1)

But suppose in the offense there’s nothing evident for me to work on, what then? Again: listen and learn; rather than trying to even the score or holding a grudge (Le 19:11), try to understand my neighbor a little bit better. Why are they coming against me? (Php 2:4) Do they feel threatened? Are they acting out of a soul wound or a lie? Is there anything I can say or do to bless them, and point them in the right direction? (Mt 5:44) Show them some love and light? (Mt 5:16) How can I overcome evil with good? (Ro 12:21)

It’s hard for me to think of others when I feel vulnerable and threatened myself; my instinct is to protect and defend my own well-being by destroying those who threaten me. But this is sowing evil seed (Ga 6:7-8); it doesn’t help. (Pr 22:8) It’s letting pride get the best of me (Pr 29:28); it won’t work the righteousness of God (Ja 1:20) and I will soon regret lashing out. (Pr 11:2)

When I feel anger rising up in me, I need to slow down (Ja 1:19) and calm myself (Ec 7:9), check my real motives and not act on it right away. (Pr 14:29); If delaying my anger won’t endanger me or others it can wait (Pr 19:11); righteous anger will be so tomorrow, and sleeping on it will help me sort out my motives. (Ep 4:26)

To cease from anger as an instinctive response to personal offenses (Ps 37:8), I must be grounded in the love of Christ (Ep 3:17-18); then, filled with the fullness of God (19), I’m free to consider others in the midst of conflict and focus on helping them find The Way.

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All the Fullness

If we’re filled with all the fullness of God (Ep 3:19b), if Father God is strengthening us with might by His Spirit in our inner man (16), if we’re continually conscious of the indwelling Christ living in and through us (17a), if we’re firmly rooted and grounded in love (17b), comprehending the deep things of God (18), if Christ’s love for us energizes, motivates and overwhelms us (19a), then we’re rightly enjoying God’s salvation and redemption.

Otherwise, we’re leaving much wonder and glory on the table, not pursuing God’s kingdom and righteousness with our whole heart. (Ps 119:5)

Perhaps we’ve become lukewarm (Re 3:15-16); perhaps we don’t yet fathom what’s available to us and how to obtain it. (Ep 4:17-18)

We might start by asking God to begin deepening our hunger and thirst for righteousness (Mt 5:6), that He would begin inclining our heart towards Himself (Ps 119: 36), renewing our mind and helping us put on our new nature. (Ep 4:23-24) This would start stirring up our appetite for holiness (Ps 119:32) and awakening us to our need. (Re 3:17)

We could then start asking Him to help us become more aware of ourselves (Ja 1:23-24), to help us begin noticing how we’re feeling and thinking and reacting, to perceive what’s energizing and motivating us throughout each day (Ps 19:12), especially when we’re under stress. (Pr 20:27)

Then we could start asking Him to show us any areas He would like to cleanse and renew, any consistent patterns which are misaligned with Torah: His perfect standard of righteousness. (Ps 139:23-24) As the Author and Finisher our faith (He 12:2), He knows how to take us to the next phase of our particular journey, what areas we should be working on next.

Then we could prayerfully start considering any scriptures which come to mind (Ps 119:18), which expose any part of our lives as misaligned with God’s Way. (Ps 119:105)

Then we could start memorizing these verses (Ps 119:11) and meditating on them (15), comparing our beliefs, affections and desires with what He reveals. (9)

Then we could begin visualizing ourselves walking in more obedience to God in these specific areas, setting our minds on our destiny (Re 3:18): to be more Christlike, and begin aligning our behavior moment by moment with that holy vision, asking God to order our steps in His Word, to not let any iniquity have dominion over us (Ps 119:133), and to continue making us go in the path of His commandments. (35)

We may persist, asking in faith, knowing He is with us and continually helping us, because that’s precisely why He gave Himself for us: to redeem us from all iniquity and purify us unto Himself. (Ti 2:14)

Yet, as we’re praying and looking to Him to deliver us (2Co 7:1), God expects us to strive to cleanse ourselves (He 12:4), even as we’re asking Him to cleanse and strengthen us. (Jn 15:5) If we’re earnestly seeking Him and His righteousness (Mt 6:33), we’ll do whatever we can to pursue holiness as a manner of life (1Jn 3:3), as we depend on Him to deliver us. (Php 2:12) In our striving He works in us both to will and to do as He pleases (13), ordering our steps according to His perfect plan. (Ps 37:23)

And all along the way, we can be praying for ourselves and others, and asking others to be praying for us (Ja 5:16), that we might be continually filled with the knowledge of God’s will in all wisdom and spiritual understanding; that we might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. (Co 1:9-11)

In this way we can be adding to our faith virtue, knowledge, temperance, patience, godliness, brotherly kindness and agape love (2Pe 1:5-7), for if these are abounding in us, we’ll not be barren nor unfruitful in our knowledge of Christ. (8) Without them we’re blind and forgetful, wandering in the twilight, wanton and dissatisfied in God. (9)

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Love His Appearing

Am I loving the appearing of Jesus Christ? Does my spirit rejoice in God my Savior at the thought He will return to enforce Torah (Ze 14:16-17), as He rules the nations with a rod of iron? (Re 2:26-27)

Or is there unholy hesitation, ungodly fear simmering beneath the informed intellect? My renewed mind (Ro 7:25) knows better than to slink away, to run and hide from God, much less resist Him. (2Ti 3:8) But the Old Man ever lurks in shadows, peering out of darkness, offended by the light. (Ge 3:8)

Is there anything at all in me that recoils at the thought of Messiah’s return? (Re 1:7) That’s wrongfully afraid of Him and wishes to hide? (Re 6:15-17)

Many, mindful of earthly things, neglecting and despising Torah (Ro 8:6), seem unafraid of Jesus (Re 19:15-16), as if He’s only tolerance and love, unconcerned with their carnality. (Php 3:18-19) I know better (Ro 1:18-19); yet what troubles me? (1Jn 3:20) What is my complaint? (Ro 3:4)

Does an instinctive aversion yet abide within by my permission? Does my willingness to let it live amount to consent? Can I indeed rid myself of it entirely? or am I stuck?

A crown of righteousness awaits all who love His appearing with their entire being. (2Ti 4:8) Freedom awaits those who seek (Mt 7:7-11): this is mine for the taking. (Mt 11:12)

Cross-examine this body of lies, whatever remains inside; square off with it; interrogate it; root out all its doubletalk and irrationality. Boldly expose all deception without hesitation or fear: He has not given you a spirit fear, but of power and of love and of a sound mind. (2Ti 1:7) Hold each lie up to the lamp, one by one before the light of the Word. (Ps 119:105)

The carnal mind is enmity against God (Ro 8:7); he refuses believe in the goodness of God. There’s nothing sane about him: all lies, top to bottom, corrupt throughout. (Ep 4:22) Put him off; cleanse yourself from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2Co 7:1); leave no trace. (1Jn 3:3)

This is war, spiritual battle: take no prisoners. Co-labor with God to pull down your strongholds (2Co 10:4), entrenched patterns of corrupt emotions and desires, and see them vaporize before the light. (2Th 2:8) Take them down intentionally, strategically, and hold your ground once you take it back. (Ep 4:27)

Believe Yeshua gave Himself to redeem you from all iniquity and purify you unto Himself a peculiar soul, zealous of good works. (Ti 2:13-14) He can do this. (1Jn 4:4)

Believe and thank Him that He is delivering you from the body of this death. (Ro 7:24-25) Know that your old man is already crucified with Him, nailed to the cross that the body of sin might be destroyed; you don’t need to serve sin any longer, for we who are dead are freed from sin. (Ro 6:6-7) Reckon you yourself to be dead indeed unto sin, but alive unto God through Jesus Christ your Lord. (Ro 6:11)

Remember, and stir up the gift of God which is in you. (2Ti 1:6) He is able to keep you from falling and into present you faultless before the presence of His glory with exceeding joy. (Jud 24)

Walk in the light, as He is in the light, and fellowship with Him. (1Jn 1:7) Let us have grace to serve God acceptably, with reverence and godly fear. (He 12:28-29) We may have boldness in the day of Judgment (1Jn 4:17), knowing God is just and faithful. He Who walks with you is the One Who comes for you to receive you unto Himself to be with Him. (Jn 14:1-3)

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That Perfect Will

As God’s children, we desire to know the will of God for our lives; we want our lives to count for God; we long to be living in His perfect will. How do we find this? how do we know what His unique will is for us as individuals and in spiritual community?

Is knowing God’s will a matter of being still and listening for His voice? the “leading of the Spirit” to guide us and show us what to do? Are we to look inside ourselves for good feelings triggered by potential activity? or thoughts appearing in our heads or hearts telling us to do or not do this or that? This sounds spiritual enough on the surface, but Scripture disagrees: God’s way is quite different.

To find God’s will for our lives, God says we need to be transformed by the renewing of our mind: we are to prove what is His good, and acceptable and perfect will by changing how we think about Him, ourselves and the world. (Ro 12:2) We need to stop listening to what others are saying about how to find and follow God, about how to live life; we need to stop following their lead, stop thinking like the world and aligning with its philosophy. (Co 2:8)

We all start out thinking the wrong way about God, about ourselves and others, even life itself, so our way of thinking needs to be cleaned up, fixed, corrected. The carnal mind, the natural way of thinking, is largely opposed to God and His ways, at enmity with Him (Ro 8:7), broken. What seems right at first glance (Pr 14:12) is ultimately the way of Death. (Ro 8:6) To be free, we align our thinking with God’s, with Truth itself. (2Ti 2:25-26) God calls it repentance. (Lk 13:3-5)

This should be expected, really: God should be more interested in who we are becoming than what we happen to be doing along the way. We can’t very well do God’s work if we aren’t becoming more and more like Him. It’s all about the heart: the core of who we are, seated in our mind, how we think, which drives how we feel and what we do. (Pr 4:23)

To renew our mind, to have a sound mind, we must discover where it’s misaligned with God’s Way and ask God to help us correct it. This is how we cleanse our way, by paying attention to where we’re deviating from God’s Word. (Ps 119:9) It’s why we’re hiding God’s Word in our heart, memorizing and meditating on Scripture, constantly recalibrating ourselves with His Word.

As we get our mind right, our thoughts, beliefs and inclinations, as well as our emotions will follow and align with God’s; then our behavior will tend more toward godliness (1Ti 4:7), honoring God and bringing Him glory rather than grieving Him. (Ep 4:30)

As God transforms us more into His image, we begin to realize God’s will for us is to become holy (1Pe 1:13-16), partakers of His holiness (He 12:10), that we may stand perfect and complete in all the will of God. (Co 4:12)

A desire to do great things for God may in fact be a desire to be recognized and rewarded by God, ultimately rooted in a spirit of self-exaltation rather than a desire to serve God and please Him. It turns out God measures greatness, not by our exploits and achievements before Him, but by our obedience to Him – to Torah. (Mt 5:19)

As we’re seeking to be transformed more and more into His image (2Co 3:18), into the likeness of Christ, seeking to obey and honor Him in all we do, God will be working in us to will and to do according to His good pleasure (Php 2:13), and we will find ourselves in the will of God, right where we belong.

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Let Us Reason

To read between the lines is to look carefully at what is written in order to infer truths which are not explicitly stated. We call this reasoning, and God invites to use it as we seek Him (Is 1:18), employing logic to expand from what is explicitly revealed to see what some might consider hidden, yet if one is paying attention and thinking deeply it becomes obvious.

To illustrate, the arrow in the FedEx logo may not be apparent until someone points it out; but once you see it you can’t stop seeing it. The arrow isn’t exactly hidden, but it isn’t exactly there either.

To see it you must look between the E and x at the resulting white space connecting them, which is really nothing by itself: the mere juxtaposition of the letters reveals a shape implied by what surrounds it, and this insight enhances the logo, making an impression which creates additional value.

There are many truths like this in Scripture; what is explicitly stated in the text often implies priceless truths which remain unwritten. We may consider what is unspoken, which we might think ought to have been spoken, or which is certainly implied by what is stated, to learn more about God and His ways.

For example, when Paul is meditating in De 25:4, “Thou shalt not muzzle the ox when he treadeth out the corn“, he infers a principle for supporting Christian workers. (1Co 9:9-10) Paul reasons from the general context of scripture that God isn’t particularly concerned about the feelings of an ox, so He must be providing a general instruction in how we’re to treat those called serve in ways which make it difficult for them to earn a living in the traditional sense.

We often see this kind of reasoning explicitly stated in Scripture with the phrase how much more; when God shows us how to address the relatively unimportant, He expects us to reason similarly about more important yet related concerns. For example, if the saints shall judge angels, how much more are they qualified to judge temporal matters? (1Co 6:3) If we expect earthly parents to care for their children, how much more should we expect God to care for us? (Mt 7:11) If animal sacrifices sanctify the physical man, how much more shall the blood of Christ sanctify the spiritual man? (He 9:13-14)

We should certainly be careful when looking at the white spaces in scripture, but they’re indeed present and we should be on the lookout for them, meditating both on what’s explicitly written and prayerfully considering what’s implied.

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All Such Rejoicing

James, the Lord’s brother (Ga 1:19), identifies a certain kind of rejoicing as evil (Ja 1:16): boasting in our own plans as though they’re God’s is missing the mark. Yet God isn’t making up a new standard here: He’s not embellishing or extending His moral Law; it’s always been this way.

Since all sin is a violation of Torah, and any violation of Torah is sin (1Jn 3:4), this evil rejoicing must be rooted in some deviation from Torah. What law of Torah is violated by evil rejoicing?

Such rejoicing might be rooted in pride, in thinking of ourselves more highly than we ought (Ro 12:3), but then we must find some law forbidding pride, which is yet another challenge.

Perhaps loving our neighbors as ourselves (Le 19:18b) precludes pride, but even if we’re able to do so, could we not still rejoice in our boastings?

The evil in this boasting noted by James isn’t necessarily related to confidence in one’s abilities (1Co 7:7), but in failing to acknowledge our ultimate dependence on God. (Ja 4:15) How can we presume the power to succeed in our schemes if we can’t even keep our hearts beating or our brains from shutting down? (Lk 12:16-20) It’s like making a promise or a vow we can’t necessarily keep; there are limits to our personal capability and power, and we should always make promises with these limitations in mind.

It is a violation of Torah to make a vow to Jehovah and then not keep it. (De 23:21-23). When making promises or vows to God (or others) we should conform our speech to reality, acknowledging both our internal inclinations, weaknesses and disposition as well as our external limitations and dependencies.

This being true, it naturally follows we ought to employ the same humility and caution both in the context of planning and also in evaluating the likelihood of our success. (Pr 27:1)

Further, this implies God will not generally reveal how our plans are going to turn out (1Ti 3:14-15); He does do this at times (1Sa 30:8), but it is the exception rather than the rule. (Pr 16:9)

Torah doesn’t forbid appropriate confidence in our abilities, given us by God (2Co 11:6); it does encourage us to glory only in Him (Ps 62:7) and what He’s done for us. (Ga 6:14)

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