A Study of 2 Chronicles 5:1-6:11
Introduction
The ark of the covenant was built after the Israelites escaped Egyptian bondage. Specific instructions regarding its design and construction are found in Exodus 25:10-22. It was made from acacia wood and covered in pure gold both inside and out (verses 10-11). Rings of gold were fashioned and fastened on each corner of the ark; poles were then made and placed through the rings. According to Exodus 25:14, this was done “that the ark may be carried by them.” The mercy seat was created and placed on the ark between cherubim located on each end. Having thus instructed His people, the Lord declared: “And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel” (verse 22).
As the nation journeyed toward Canaan from Egypt, “the ark of the covenant of the Lord went before them” (Numbers 10:33; cf. Joshua 3:3-4). It served as a visual reminder of God’s presence with His people. For a time, the ark was kept in the tabernacle at Shiloh (1 Samuel 3:3). But the Israelites were not content with leaving it there. Believing that it offered a military advantage over their enemies, “the people sent to Shiloh, that they might bring from there the ark of the covenant of the Lord of hosts, who dwells between the cherubim” (1 Samuel 4:4). Despite the initial boost in moral that its presence provided on the battlefield (verses 5-7), the ark did not save Israel from the Philistines. Instead, it “was captured” (verse 11). Eventually, it was returned to the Israelites and kept for a time in the house of Abinadab in Kirjath Jearim (1 Samuel 7:1).
The ark of the covenant remained in the house of Abinadab until King David made arrangements to bring it to the City of David (2 Samuel 6). But because David and his men did not transport the ark as the Lord instructed (1 Chronicles 13:7-10; cf. 15:13), their initial attempt to move the ark failed. When “the Levites bore the ark of God on their shoulders, by its poles, as Moses commanded according to the word of the Lord” (1 Chronicles 15:15), they were able to bring “the ark of God, and set it in the midst of the tabernacle that David had erected for it” (1 Chronicles 16:1). Not surprisingly, a great celebration followed. Nevertheless, David recognized that he lived in “a house of cedar, but the ark of the covenant of the Lord is under tent curtains” (1 Chronicles 17:1). This arrangement had to change.
After Solomon became king, it did. Solomon used the supplies gathered by his father David to build the house of the Lord. As 2 Chronicles 5 reports, the ark of the covenant was brought to the temple soon after its completion. When it was properly positioned in the Most Holy Place and the individuals present worshiped God, “the house of the Lord was filled with a cloud, so that the priests could not continue ministering because of the cloud; for the glory of the Lord filled the house of God” (2 Chronicles 5:14). The ark of the covenant was in the temple, and God was with His people.
The Levites and the Ark (2 Chronicles 5:1-10)
Following the temple’s completion, it remained for the magnificent structure to be furnished. Therefore, “Solomon brought in the things which his father David had dedicated: the silver and the gold and all the furnishings. And he put them in the treasuries of the house of God” (2 Chronicles 5:1). Having done so, King Solomon called for the people to “bring up the ark of the covenant of the Lord up from the City of David, which is Zion” (verse 2). This took place during the Feast of Tabernacles, which occurred during the seventh month (verse 3). This was especially fitting since that feast recalled God’s care for His people as they lived in temporary booths while wandering in the wilderness. During that time, God also inhabited a temporary place—the tabernacle. Now, however, everything was changing. The ark of the covenant, where the Lord met with His people, was moving to its permanent home. God never forgot His people, and they had not forgotten Him.
Obeying the Law of Moses, “the Levites took up the ark. Then they brought up the ark, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle” (2 Chronicles 5:4-5). While this was happening, “King Solomon, and all the congregation of Israel who were assembled with him before the ark were sacrificing sheep and oxen that could not be counted or numbered for multitude” (verse 6). The act of bringing the ark of the covenant to the temple was more than symbolic. The people, led by their king, worshiped and celebrated the occasion.
The ark of the covenant was taken “to the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. For the cherubim spread their wings over the place of the ark, and the cherubim overshadowed the ark and its poles” (2 Chronicles 5:7-8). In the New Testament, the author of Hebrews called this part of the temple “the Holy of Holies” (Hebrews 9:3 NASB) and described how “the cherubim of glory [were] overshadowing the mercy seat” (verse 5). The ark contained “the two tablets which Moses put there. At Horeb, when the Lord made a covenant with the children of Israel, when they came out of Egypt” (2 Chronicles 5:10). The event is as magnificent as the new temple. God’s people, God’s law, God’s messengers, and God’s presence are all found within the text.
Praise to God (2 Chronicles 5:11-6:2)
After the ark had been taken to the Most Holy Place, a celebration of praise erupted. According to text, “the Levites who were with the singers, and all those of Asaph and Heman and Jeduthun, with their sons and their brethren, stood at the east end of the altar, clothed in white linen, having cymbals, stringed instruments and harps, and with them one hundred and twenty priests sounding with trumpets” (2 Chronicles 5:12). These individuals prepared themselves to lead the nation in worship. As they did so, “the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord” (verse 13). Their refrain was simple yet revealing. They sang: “For He is good, for His mercy endures forever” (verse 13). Despite the difficulties the nation endured, God’s goodness never wavered. Despite their sins and shortcomings, His mercy was steadfast. The praise was similar to that given to God by David, who wrote: “Great is the Lord, and greatly to be praised; and His greatness is unsearchable” (Psalm 145:3).
While the people praised God, “the house of the Lord was filled with a cloud, so that the priests could not continue ministering because of the cloud; for the glory of the Lord filled the house of God” (2 Chronicles 5:13-14). There was no doubt about God’s presence. He had been with His people in the cloud at Sinai (Exodus 20:21), and He was with His people in the cloud in the temple Solomon built. Acknowledging this fact, Solomon announced to the people: “The Lord said He would dwell in the dark cloud. I have surely built You an exalted house, and a place for You to dwell in forever” (2 Chronicles 6:1-2). Regarding God’s presence with His people, Thompson observed: “On the one hand, no building, not even the whole earth could contain God. He dwells in thick darkness, and indeed he fills all. On the other hand, in some special way God would be here, in this temple, more than any other place. Perhaps this helps us understand the mystery of the incarnation of God in Christ—while God fills the whole universe, he also is specially present in the person of Christ. This is why Jesus refers to his body as a ‘temple’ (John 2:20-21)” (1, 2 Chronicles, 227).
Solomon Speaks (2 Chronicles 6:3-11)
Having acknowledged the presence of God (2 Chronicles 6:1-2), King Solomon turned and spoke to the assembly.
He began by praising God for keeping His promise to David. Solomon revealed how God told David that He had chosen Jerusalem as the place where His name would be honored (verse 5), and that He had selected David to lead His people, the children of Israel (verse 6). He also noted David’s desire to “build a temple for the name of the Lord God of Israel” (verse 7). This, however, did not happen, for God did not allow it. God appreciated David’s desire but intended for another to complete the task. Making this known, he told the king: “Whereas it was in your heart to build a temple for My name, you did well in that it was in your heart. Nevertheless you shall not build the temple, but your son who will come from your body, he shall build the temple for My name” (verses 8-9). David helped to prepare for the project by collecting materials, and Solomon completed the task.
Solomon continued by emphasizing that God kept His promise. He had indeed allowed Solomon to do what David could not. This was not stated in a boastful way. Instead, Solomon revealed: “I have built the temple for the name of the Lord God of Israel. And there I have put the ark, in which is the covenant of the Lord which He made with the children of Israel” (2 Chronicles 6:10-11).
The temple was constructed for God’s glory, not man’s. It was the home of the ark, which held “the covenant of the Lord” (verse 11). Israel was not merely to stand in awe of God. The nation was supposed to worship Him. Solomon understood his role. He did what God allowed so that God might receive glory and honor from His obedient children. To God be the glory!
Conclusion
Although the text describes what Solomon was able to accomplish by building the temple and placing the ark of the covenant in the Most Holy Place, it never loses sight of God’s role in bringing the events to pass. God delivered the people from Egyptian bondage. God promised David that his son would build the temple. God filled the temple with His glory in response to the praise and thanksgiving of the people.
God is with His people in a special way. His presence is undeniable. Christians do not have the ark of the covenant today, but we do have the Holy Spirit (1 Corinthians 6:19-20). God is still with us.
A metaphor is a figure of speech that describes one thing as if it is another. Metaphors help us understand lesser-known concepts by comparing them to known truths. David used a metaphor when he famously wrote, “The Lord is my shepherd” (Psalm 23:1). In that statement, he was comparing God’s relationship with him to the relationship a shepherd has with his flock. The statement was used to emphasize God’s ability to provide for and protect His people. It helps us understand the kind of relationship the Lord is willing to have with His followers.
Metaphors are used in the New Testament to help describe the church. For example, Paul told Timothy: “These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Timothy 3:14-15). In this statement the church is said to be “the house of God” and “the pillar and ground of the truth.” Both comparisons help us understand something about the church. As “the house of God,” the church, like the temple, must be a place of worship characterized by holiness; as “the pillar and ground of the truth,” it must provide the basis from which truth radiates. Elsewhere, the church is compared to a body (1 Corinthians 12:12-27; Ephesians 1:22-23), a flock (Acts 20:28), a bride (Ephesians 5:22-33), and a family (Ephesians 3:14-15). The analogies drawn between the church and these known concepts help us better understand the purpose and identity of the church.
In 1 Peter 2:1-12, Christians are described in three specific ways: as newborn babes (verses 1-3), as precious stones (verses 4-10), and as sojourners (verses 11-12). Each description helps us appreciate an aspect of our identity as God’s people. Like newborn babes, we must seek to grow and develop. Like precious stones, we are extremely valuable, because we “are now the people of God” (verse 10). Like sojourners and pilgrims, we are not at home in this world and therefore should not live for it. All three comparisons were helpful to individuals whose faith was being “tested by fire” (1 Peter 1:7), and they continue to be needed today. Those who face persecution must grow spiritually, lest they become too weak to go on. Those who face persecution must realize their value to God, lest they become discouraged. And those who face persecution must focus on the ultimate goal, lest they become entrapped in worldly pursuits. Whether we ever have to endure physical opposition to our faith, these are lessons we should learn.
Newborn Babes (1 Peter 2:1-3)
Those who have obeyed the truth (cf. 1 Peter 2:22) are supposed to live differently from people of the world. Stressing this point, Peter noted that we are to remove “all malice, all deceit, hypocrisy, envy, and all evil speaking” from our lives (1 Peter 2:1). These sinful behaviours are characteristic of unbelievers, but such should not be true of Christians.
The sins Peter warns his audience about all impact relationships in one way or another. The phrase translated “all evil speaking” (1 Peter 2:1 NKJV) is also rendered “all slander” (ESV). Rather than sinning against and harming one another, Christians are to “love one another fervently with a pure heart” (1 Peter 1:22).
The transformation from malicious to loving behaviour requires growth. Because Peter wrote to those who had “been born again” (1 Peter 1:23), he compared them to “newborn babes” (1 Peter 2:2). This comparison is important, for it reminds us of both our need for growth and the dependance we must have on God’s word. We must, as Peter noted, “desire the pure milk of the word” in order to grow (verse 2). Our desire for the milk of God’s word is made stronger when we develop an appreciation for His gracious plan (1 Peter 2:3).
Precious Stones (1 Peter 2:4-10)
Those who long for the nourishment God’s word provides will seek to develop a relationship with His Son—Jesus Christ. Encouraging this, Peter wrote: “Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious” (1 Peter 2:4). That Jesus is under consideration is made clear by the Old Testament passages quoted in verses 6-8 (cf. Isaiah 28:16; Psalm 118:22; Isaiah 8:14). He is indeed a “living stone” because death could not hold Him!
Followers of Jesus are also described as “living stones” (1 Peter 2:5). This designation reminds us that we can enjoy eternal life because He lives. Those who unite with Jesus “are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). The metaphor calls to mind the temple and the worship that takes place therein. This does not mean the church is identical to the temple, for there are differences, as Guy N. Woods recognized. He wrote: “In this spiritual house—the church—there is a ‘holy priesthood.’ Here the figure changes from a building contemplated as a structure composed of many stones to a house occupied by servants. The servants are designated as priests. Under the law of Moses the priests constituted a special class empowered to officiate in worship. Inasmuch as all Christians are authorized to engage in the worship of God, all Christians are priests, and thus together constitute a priesthood of believers. This priesthood is ‘holy,’ because its members have been separated to the sacred purpose of worship before the altar of God” (A Commentary on the New Testament Epistles, Volume VIII, 58). Those to whom Peter wrote correctly recognized Jesus as the precious stone that He is. Because of this, the believers are also precious (1 Peter 2:7 NASB). According to Woods, “The preciousness of the stone of the foundation is acquired by the ‘living stones’ (children of God) which rest upon it” (60).
Unlike believers, those who rejected Jesus and crucified Him failed to recognize His worth. This was not unforeseen. Instead, it was prophesied (1 Peter 2:7-8). So Peter wrote: “They stumble, being disobedient to the word, to which they also were appointed” (verse 8). This does not mean the disobedient had no choice. Rather, it means they chose the wrong path. In contrast, believers are described as “a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvellous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy” (1 Peter 2:9-10).
Sojourners (1 Peter 2:11-12)
Having affirmed the relationship Christians enjoy with Jesus, Peter reminded his audience of their temporary status, both on earth and among those who persecute them. He described them as “sojourners and pilgrims” (1 Peter 2:11 NKJV), “aliens and strangers” (NASB), or “foreigners and exiles” (NIV). Regardless of the translation, the terms convey that Christians are in a temporary situation.
Given their status as sojourners, Peter urged his readers to “abstain from fleshly lusts which war against the soul” (1 Peter 2:11). Because time is limited, we must serve the Lord rather than destructive lusts. When we behave properly, we make an impact on our community. Those who do so are able to withstand the critical examination of outsiders. In
fact, Christians who live properly not only deflect the attacks of the world but also give critics a
reason to “glorify God in the day of visitation” (verse 12). This occurs when enemies of Christianity are led to consider and obey its demands by the godly lives of the faithful (cf. Matthew 5:16).
Conclusion
From our study of the metaphors used in 1 Peter 2:1-12, we learn three important lessons. First, spiritual growth is not optional. Each Christian should desire to feed upon and grow from God’s word. This will not occur if we fail to read, study, and meditate upon Scripture. Neither will it occur if we fail to properly apply what we learn. As the psalmist declared, God’s word must be a lamp to our feet and a light for our path (Psalm 119:105). As James wrote, we must “be doers of the word, and not hearers only” (James 1:22). Second, our value is derived from Jesus. Because He lives, we can live. We become “acceptable to God through Jesus Christ” (1 Peter 2:5). Consequently, we delight in being “His own special people” (verse 9). Third, this world is not our home. Whatever trials or struggles we face here are temporary. Paul made this point when he wrote: “For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal” (2 Corinthians 4:17-18). Because we are “sojourners and pilgrims” (1 Peter 2:11), we must live for more than just the present moment.
———
Woods, Guy N. A Commentary on the New Testament Epistles, Vol. VIII. Nashville: Gospel
Advocate, 1970.
Introduction
Although God does not always punish wickedness immediately, Scripture assures us justice will eventually be served. Making this point to the churches of Galatia, Paul wrote: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life” (Galatians 6:7-8 NKJV). Sometimes justice is handed down in this life; sometimes it is not. In these instances, the wicked seem to prosper. Even so, Scripture promises: “the way of the unfaithful is hard” (Proverbs 13:15). Ultimately, however, God will “repay with tribulation those who trouble you, and give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ” (2 Thessalonians 1:6-8). God will see justice served sooner or later.
In Numbers 16, we find an occasion when justice was served quickly and punishment was appropriately doled out. Korah, Dathan, Abiram, and the two hundred and fifty men who challenged the leadership position of Moses and the priestly work of Aaron, are afflicted in an obviously divine manner. As He did when Miriam and Aaron challenged Moses’s authority (cf. Numbers 12), God acted in a way that left little doubt about who He intended to be over His people. His actions were not covert. Rather, God caused the earth to open up and swallow the offending rebels and their families (Numbers 16:31-33).
Importantly, God also forced the Israelite nation to choose between Moses and his challengers. The people were first instructed to remove themselves from the offenders (Numbers 16:26). After doing so, Moses declared that God would make it clear that he had not taken the leadership position upon himself. Warning the people about the way God would punish Korah, Dathan and Abiram, Moses stated: “By this you shall know that the Lord has sent me to do all these works, for I have not done them of my own will” (verse 28). If anything, this account reveals that man has no right to challenge the authoritative plan of God. But if such does occur, punishment will undoubtedly follow. In this case, the severity of the punishment is striking. Regardless, God will not be mocked.
God’s Message (Numbers 16:23-26)
Following Moses and Aaron’s plea for God to have mercy upon the congregation and not punish the entire nation for the sins of a few (Numbers 16:22), the Lord instructed Moses to warn the people: “Get away from the tents of Korah, Dathan, and Abiram” (verse 24). Obviously, God intended to punish the guilty. But the language issued here is as much about choosing sides as it is about safety. The people had to make a choice. They could stand with Korah, Dathan and Abiram, or they could stand with Moses and Aaron. Adding drama to choice the people had to make is the Hebrew word Moses used to refer to their “tents.” Instead of using the common word for a personal dwelling, Moses chose the word normally associated with the tabernacle–miskan. Explaining the possible importance of this choice, Ronald B. Allen observed: “We may wonder whether the term is not used sarcastically: the Lord has his miskan, and now these false claimants to the priesthood have their miskan” (Numbers 840).
Whether this was the intended use of this term, Israel was not to have any association with Korah, Dathan and Abiram. Making this clear, Moses, in the very presence of his challengers, declared: “Depart now from the tents of these wicked men! Touch nothing of theirs, lest you be consumed in all their sins” (Numbers 16:26). The meaning of this statement is abundantly clear. Israel was to have nothing to do with the rebels. To refrain from touching things belonging to them was to avoid being contaminated by their misdeeds (cf. Haggai 2:12-14). To ignore the warning and continue with Korah, Dathan and Abiram was to consent to their rebellious cause. This was unacceptable. Therefore, God instructed the people to openly declare their allegiance and face the consequences.
Moses’s Test (Numbers 16:27-30)
Upon hearing the instructions of God, the people obeyed and separated themselves from the tents of Korah, Dathan and Abiram (Numbers 16:27). For their part, Dathan and Abiram, who previously refused to meet with Moses (verse 12), “came out and stood at the door of their tents, with their wives, their sons, and their little children” (verse 28). Although the nation had chosen to remove itself from the side of the challengers, their family members did not relent in their support. It is possible, as Woods and Rogers acknowledge, that the phrase “came out and stood,” which depicts the defiance of Dathan and Abiram and their families, “implies taking up arms (cf. 1 Samuel 17:4, 16)” (Leviticus-Numbers 281).
At this juncture, Moses proposed a test to reveal God’s decision in this matter. He stated: “By this you shall know that the Lord has sent me to do all these works, for I have not done them of my own will. If these men die naturally like all men, or if they are visited by the common fate of all men, then the Lord has not sent me. But if the Lord creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit, then you will understand that these men have rejected the Lord” (Numbers 16:28-30). The test involved the eventual fate of the rebellious individuals. An eventual natural or common death would indicate Moses was a presumptuous leader; an unusual death (presumably by immediate and undeniable divine intervention) would indicate Moses was truly chosen by God—the very fact denied by Korah (verse 3) and Dathan and Abiram (verse 13).
God’s Action (Numbers 16:31-35)
As Moses finished explaining the terms of the test to the people, God responded in an amazing, yet terrifying way. According to Numbers 16:31-32: “Now it came to pass, as he finished speaking all these words, that the ground split apart under them, and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods.” Rather than allowing the opponents to continue to live until death came by natural causes, God expedited the process by consuming them all in one startling moment. “There is no mercy, no pleading, no help. The children, wives, and even toddlers died with their wicked fathers. It was the wiping out of a family. In this judgment we see that which was immediate, catastrophic, horrible, and complete. Yet there is something in it that is also satisfying: something of the honor of the Lord; of the servants he had named; of the purity of the camp; and, in a sense, of poetic justice” (Allen, Numbers 841).
Perhaps most startling is the description found in Numbers 16:33. Moses wrote: “So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly.” The term translated “pit” (NKJV) is elsewhere translated “Sheol” (ESV) or “grave” (NLT). Such a scene could hardly be forgotten! God did not simply punish the rebels, He demonstrated His great power in so doing. Those who were not swallowed by the earth—the 250 Levites who had joined with Korah (verses 2, 16-18)—were consumed with a fire sent from the Lord (verse 35), a fate that mirrored that of Nadab and Abihu (Leviticus 10:1-3). Whether Korah was swallowed by the earth or burned with fire is debated. Passages that have bearing upon this question include Numbers 26:9-11 and Psalm 106:16-18. What is not debated, however, is whether Korah died.
Not surprisingly, the Israelites reacted to the scene of divine punishment with panic. Describing this, Moses wrote: “Then all Israel who were around them fled at their cry, for they said, ‘Lest the earth swallow us up also!’” (Numbers 16:34). Nevertheless, the power of God, and the position His appointed leaders occupied was obvious to all. It is no small matter to challenge God’s authority.
A Lesson for Today
Although some have questioned the severity of the punishment inflicted upon the families of the offenders in Numbers 16, we must remember that God is both completely just and righteous. His choice to destroy Dathan and Abiram along with their families was not cruel, for “the judgments of the Lord are true and righteous altogether” (Psalm 19:9). We would do well to remember that our just God sent Jesus to rescue us from punishment. This does not mean justice has been replaced by mercy. Instead, “in Christ both mercy and righteousness meet. In Christ the righteousness that Israel was called to is fulfilled and the wrath of God against sin is simultaneously expressed. God’s mercy and justice are seen and fulfilled in Christ” (Stubbs, Numbers 147). God remains completely just today. At the same time, He is longsuffering with us (2 Peter 3:9). Jesus paid the price for our sins when He died upon the cross. We must obey Him!
Works Cited:
Allen, Ronald B. Numbers (The Expositor’s Bible Commentary). Vol. 2. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1990.
Stubbs, David L. Numbers (Brazos Theological Commentary on the Bible). Ed. R. R. Reno. Grand Rapids: Brazos Press, 2009.
Woods, Clyde M. and Justin M. Rogers. Leviticus-Numbers (The College Press NIV Commentary). Eds. Terry Briley & Paul Kissling. Joplin: College Press, 2006.
Chad Ramsey
(Published Gospel Advocate, February 2012)
The term apologetics refers to the reasoned defense offered by an individual in support of his beliefs or actions. Derived from the Greek apologia, the word pictures one who is presenting his case before a court of law. This is how the apostle Paul used the term in 2 Timothy 4:16 when he stated: “At my first defense no one stood with me, but all forsook me” (NKJV; cf. Acts 25:16). Importantly, Paul also used the term in a more specialized manner by connecting it to the gospel message (Philippians 1:16, ESV). Thus, the field of Christian apologetics is concerned with presenting a reasoned defense of such matters as God’s existence and nature, the deity of Jesus, and the inspiration of the Bible.
Admittedly, the arguments used in apologetic materials are sometimes complex. This does not mean, however, that the field of apologetics is closed to anyone besides scholars or experts. All Christians are obligated to discern between truth and error (1 Thessalonians 5:21). Given this fact, it is little wonder that Peter urged: “But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (1 Peter 3:15). Rather than shrinking from the arguments of those who deride Christianity, we must make every effort to prepare to answer the challenges that come our way. As we do so, we must be careful to remind ourselves that our abilities are limited and that truth does not depend upon our method of argumentation. Nevertheless, we must use the faculties that we possess to analyze the evidence available and draw the conclusions warranted by it.
An Important Distinction
At this juncture, it should be noted that although the field of apologetics is concerned with evidence, such does not diminish the importance of faith. One should not think of faith and knowledge as existing in opposition to one another, for they actually work together. Rather than being exclusive concepts, they are intertwined. We believe in God because we have good reasons to do so. The same thing could be said about our support for Jesus’ deity and the assertion that the Bible is inspired.
Perhaps the relationship between faith and knowledge can be illustrated by considering Peter’s willingness to walk on the water to Jesus (Matthew 14:25-33). Surely Peter’s experiences as a fisherman taught him that he could not walk upon water. But in spite of this previous knowledge, Peter stepped from the boat in order to approach his master. This action reflected Peter’s faith in Jesus. He was willing to step out of the boat because the Savior, who was walking on the water, bid him to do so. We could rightly say that Peter acted out of faith rather than knowledge. But at the same time, we also recognize that his action was not one of blind faith. His willingness to walk upon the water was based upon the trust that he placed in Jesus. As we seek to base our beliefs on the evidence that is available, we must keep this balance in mind. Knowledge does not diminish or replace faith. Instead, it serves as the foundation for it (cf. Romans 10:17). Because the aim of apologetics is to defend what we might properly refer to as reasonable faith, a sound apologetic approach will seek to maintain this delicate balance.
A Biblical Example
An example of an appropriate apologetic approach is found in Peter’s sermon recorded in Acts 2. Circumstances surrounding that sermon were obviously miraculous in nature. The Jews who had come to Jerusalem from various parts of the world heard their native languages being spoken by the apostles (Acts 2:7-8). This fact could not be denied. By way of explanation, Peter declared that the events transpiring were the fulfillment of a prophecy made by Joel but actually occurred because of Jesus (Acts 2:16-21, 33). The thesis of Peter’s sermon—“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36)—is directly related to this event. In support of this significant claim, Peter offered four arguments: 1) Jesus’ identity is supported by His miracles (Acts 2:22); 2) Jesus’ identity is supported by His empty tomb (Acts 2:29-31); 3) Jesus’ identity is supported by the testimony of credible witnesses (Acts 2:32), and 4) the events occurring before the eyes of the Jews resulted from Jesus’ action (Acts 2:33).
Peter’s sermon relied upon facts that could not be denied. The Jews could not deny that notable miracles were associated with Jesus. They could not deny that Jesus’ tomb was empty, nor could they deny that the apostles claimed to have seen the risen Christ. At the same time, they could not look into heaven and see Jesus sitting at the right hand of God. Nevertheless, Peter’s argumentation was based upon evidence, and his conclusion was reasonable. Consequently, many of the Jews responded to Peter’s admonition in faithful obedience (Acts 2:37-41).
Application
Given the prevalence of doubt and skepticism in our world today, it seems that all Christians would be interested in learning how to better defend their beliefs. The fact that men differ at all hints that God expects this of us (cf. Acts 17:26-28). But what can those who have not spent their lives studying the intricate arguments of apologetics do?
We must begin by familiarizing ourselves with the available evidence. If those around us question God’s existence, we would do well to point to the existence of our universe and ask about its origin. The creation itself offers one of the strongest testimonies for God’s reality. The psalmist proclaimed: “The heavens declare the glory of God; and the firmament shows His handiwork” (Psalm 19:1; cf. Romans 1:18-21). One does not need to be a scientist to realize that something does not come from nothing. If we find a building, we know that there must have been a builder. As the author of Hebrews put it: “For every house is built by someone, but he who built all things is God” (Hebrews 3:4).
Other important arguments to use in support of God’s existence include the presence of intelligent design in our world (cf. Proverbs 20:12) and the existence of objective moral law. If, for example, the human body is merely the product of billions of years of mindless evolution, why does it exhibit evidence of intentional design? Christians need to know that design points to the existence of a designer! Similarly, if there is no ultimate source of morality higher than man, who can say a particular action is always wrong? Such a right only belongs to one who is higher than man—the objective moral lawgiver!
As Christians, we also need to become familiar with arguments that are offered in favor of Jesus’ deity and the inspiration of the Bible. By doing so, we learn that our faith does not rely upon baseless assumptions. When used appropriately, apologetic arguments show that Christianity is reasonable. Rather than being confused by complex arguments, Christians may draw courage from the fact that their faith can endure the attacks of skeptics.
But the real value of apologetics is not in winning arguments; it is in winning souls to Christ. As Paul noted: “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:4-5). This is not just the task of scholars or experts. All Christians have a responsibility to be evangelistic, and it is quite impossible to ask someone to obey Jesus when they do not even believe in God. Here is where a working knowledge of apologetics becomes practical. Once we have adequately presented to others why we believe in God, they can no longer claim ignorance. The issue then is not whether God exists but how one is supposed to respond to Him. In his essay, On Obstinacy in Belief, C. S. Lewis described what results when this occurs: “You are no longer faced with an argument which demands your assent, but with a Person who demands your confidence” (392-393). If we can utilize apologetics in this way, we will have done well.
_______________________
Lewis, C.S. “On Obstinacy in Belief,” in Philosophy of Religion: An Anthology. Ed.
Louis P. Pojman. Belmont, CA: Wadsworth, 1998.
