Creation, however, does not tell us all that we need to know. It doesn’t explain why things aren’t right in the world. It doesn’t tell us about our sin, our need of forgiveness. It doesn’t tell us about the mercy of God, and the gift of his Son to die for us. It can’t show us how to repent and believe in the Savior to find eternal life. So, it is good news that God has given us his word in writing. 

If God is there, why doesn’t he show himself?” I’ve lost count of how many times I’ve heard this.
King David answers this question brilliantly in Psalm 19. “He does!” says David. God does show himself to the world in two very different but complementary ways:
First, God shows himself to us in his creation. This is called general revelation.

The heavens declare the glory of God,and the sky above proclaims his handiwork.Day to day pours out speech,and night to night reveals knowledge.There is no speech, nor are there words,whose voice is not heard. (Ps. 19:1-3)

The fact that anything exists is evidence of a self-existent Creator.[1] For it is true that “Nothing comes from nothing, nothing ever could.” Moreover, all that does exist bears remarkable structure, form, and design.
From the configuration of the atoms to the astonishingly intricate complexity of proteins and other basic building blocks of living cells to the movement of the stars and galaxies all of these “declare the glory of God” and “proclaim his handiwork.”
The great scientist Jane Goodall described a moment in the Notre Dame Cathedral in Paris late on a sunny day in the 1974.
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Written by Samuel G. Parkison |
Thursday, April 6, 2023
As a rule of thumb, if you are not sure if a conversation is verging into gossip, err on the side of caution and assume it is, and then be the awkward person and confess and steer the conversation away. Turn the lights on. Pump the breaks. “I’m sorry for any way I’ve fed into this, but it seems like our conversation is verging into gossip and I think we should stop talking about it.”

It is no secret that Ecclesiastes occupies a place in the biblical genre group we call wisdom literature. So, in some sense, we know what to do with this book. We go to it in order to find wisdom. But this does not mean that its instructions are straightforward. Often, it takes wisdom to get the wisdom contained in Ecclesiastes.
One of my favorite chapters in this book (and one which encapsulates this enigmatic nature of its wisdom) is chapter 10. In it we see that one of the key distinctions between worldly wisdom and heavenly wisdom comes down to this central concept: pride vs. humility. This distinction is hinted at all throughout the Proverbs when we learn how the “fear of the Lord is the beginning of wisdom.” The one who fears the Lord does not fear others. The one who worships the Lord does not worship the praise of others, the strength of arms, or the prestige of wisdom, wealth, and pleasure. The one who fears the Lord isn’t frantically acting out of a reactionary and prideful sense of self-advancement or self-protection. The one who fears the Lord is content with being forgotten by man, so long as he is remembered by God. The path out of folly and into wisdom, then, is a true and God-given humility. Solomon illustrates this in Ecclesiastes both positively, and negatively. That is, not only does he commend humble wisdom, he also calls attention to the tragedy of prideful folly.
The Self-Destruction of Foolish Actions
“He who digs a pit will fall into it, and a serpent will bite him who breaks through a wall. He who quarries stones is hurt by them, and he who splits logs is endangered by them. If the iron is blunt, and one does not sharpen the edge, he must use more strength, but wisdom helps one to succeed. If the serpent bites before it is charmed, there is no advantage to the charmer” (Ecclesiastes 10:8-11)
Here, Solomon paints a vivid picture of the self-destructive nature of folly. Picture the stubborn and prideful person who despises instruction and recklessly acts to his own hurt. This is the person who digs a pit carelessly, for someone else, and then falls into it himself (a favorite illustration for Solomon). This is the guy doing demolition on a snake-infested wall heedless of the words of caution given by the owner. This is the guy who recklessly quarries stones and splits logs without using the proper protection or protocol. This is the guy who is working away with all his might, trying to cut down a tree with a dull axe, unwilling to heed the counsel of another who instructs him to sharpen the blade first. He can’t be bothered with the counsel of others because he is so pridefully self-assured that he knows what he’s doing.
We can certainly think of other examples. One classic example used to be the husband who refused to ask for directions. And while GPS and smartphones have rendered this particular illustration irrelevant, the problem of folly is not resolved by technology. How many relational bridges have been burned because men and women are too pridefully stubborn to humble themselves and apologize? Think of the husband who refuses to call the electrician because he’s so confident he can fix the problem himself. Think of the wife who stubbornly refuses to heed the counsel of her husband on how to discipline the kids because she is so confident she knows what’s right. Think of the child who refuses to let his mom show him how to tie his shoe, tries to do it himself, and trips a few minutes later. The thing we really need to recognize here is that this kind of stubborn pride is not a personality quirk. It is folly.
And this is as good a place as any to remind my fellow parents of this central responsibility: we are to discipline and disciple the folly out of our children. They are born fools, and we are called to make them wise. The two-year-old’s inability to say “sorry” (or its equivalent) and practice self-control may not seem so bad right now, but when he’s a thirty-two-year-old, it can wreck a home and destroy lives.
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When people think of the Book of Exodus, they often think of the 10 plagues upon Egypt or Moses receiving the Ten Commandments on Mount Sinai. Yet as important as these events were, they do not dominate the Book of Exodus like the themes of slavery and Sabbath.
Deliverance from Slavery unto Sabbath Rest
After Israel had settled in Egypt under Joseph’s leadership, a new Pharaoh arose who enslaved them (Exodus 1:8-10). Pharaoh “set taskmasters over them to afflict them with heavy burdens,” and the Egyptians “ruthlessly made the people of Israel work as slaves,” which made “their lives bitter” (Exodus 1:11, 13-14). This slavery included Egyptians beating Israelites, which led to Moses killing an Egyptian (2:11). But God saw the “oppression” and “afflictions” of His people and “heard their cry.” As the Lord said, “I know their sufferings.” And He promised to deliver them from slavery and into a good land of milk and honey (3:7-9).
God “heard the groaning” of the Israelites who had been made “slaves,” and thus He would “remember” His covenant with Abraham, Isaac, and Jacob. That is, He would act upon that covenant by delivering Israel unto the land of Canaan (Exodus 6:3-5). God declared:

I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. I will take you to be my people, and I will be your God, and you shall know that I am the LORD your God, who has brought you out from under the burdens of the Egyptians. I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD. (Exodus 6:6-7; cf. 16:12; 29:46)

So God’s promise to Israel was to take them to be His “people” and deliver them to the land of Canaan, as He “swore” to the patriarchs—“your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years… To your offspring I give this land” (Genesis 15:13, 18; cf. 17:8). But the fulfillment of this promise first required that God deliver Israel from slavery, from under the “burdens” of Egypt. God would not only deliver Israel unto the Promised Land, but He would also deliver them unto Sabbath rest. However, entrance into the Promised Land would take some time, and although Moses and that generation would not even experience it, they would all still experience God’s Sabbath.
The Sabbath stands in stark contrast to the “burdens” of Egyptian slavery (Exodus 2:23; 6:6-7; 21:2-11). Instead of oppressive work, Israel would now have a weekly day of rest, along with seasons of rest (16:23, 30; 20:8-11; 23:10-19). This theme of slavery to Sabbath is seen even in the Ten Commandments, which begin with God proclaiming, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery” (20:2). This point should not be missed. The foundation of the law of God—the Ten Commandments—begins with God’s proclamation of deliverance from slavery.
Notice God specifically says He delivered Israel from the “house of slavery.” Instead of dwelling in the “house of slavery,” Israel was to build a “house of Yahweh” (Exodus 23:19; 34:26, LSB). Thus, God not only delivered Israel from “slavery” to Sabbath rest (seen in the Fourth Commandment), but He also gave them a new “house” (tabernacle) in which He would dwell with them—“And let them make me a sanctuary, that I may dwell in their midst” (25:8). The deliverance from the “house of slavery” to the “house of Yahweh” is seen in a clear division in the Book of Exodus, as the Ten Commandments are given in the very middle (Exodus 20). Israel had been in Egyptian slavery from the beginning of the book until the Passover and exodus in chapter 12, followed by the crossing the Red Sea and time in the wilderness. But after this deliverance from the “house of slavery,” God gave extensive instructions for His “house.” The second half of the Book of Exodus is dominated by the law (Exodus 19–24) and the tabernacle, as instructions for the tabernacle were given in Exodus 25–31 and then the tabernacle was built in Exodus 35–40.
Slavery in Exodus and Beyond
Exodus shows that Yahweh is the God who redeems slaves who cry out to Him. Yet God also protects slaves, seen in His provision of laws regulating slavery and freeing slaves. Modern men and women are often appalled at the practice of slavery, which makes the Bible’s teaching on it difficult to address today. Yet slavery was a common practice in ancient world, often serving as a last resort when a man had to sell himself into slavery because of debt or when a man sold his daughter in hope of a better life for her. The modern West has abolished such slavery but ironically still practices a form of slavery by locking criminals in prison for extended time or even life, a practice foreign to the Mosaic law. Contrary to modern imprisonment, God’s law implemented the death penalty for severe crimes and restitution for lesser crimes. While God did not abolish slavery but permitted it as part of this fallen world, He also placed important restrictions on its practice.
After the Ten Commandments, God gave mishpatim that Moses was to set before Israel, a term that can be translated “rules,” “ordinances” or “judgments” (Exodus 21:1). These “rules” were circumstantial case laws deriving from the foundational Ten Commandments. They are found in Exodus 21:1–23:19 and as a whole are called the “Book of the Covenant” (24:7).
The rules of the Book of the Covenant include 10 laws on slavery—five laws for male slaves (Exodus 21:2-6) and five laws for female slaves (21:7-11). Of the subsequent laws concerning violence (21:12-36), many also concern slaves (21:16, 20, 26, 32). While man-stealing was a capital crime, the purchasing of slaves was lawful (Exodus 12:44; 21:2; Leviticus 22:11; Deuteronomy 15:12). Hebrew slaves could be purchased because a man voluntarily sold himself into slavery for debt or he was involuntarily sold because he was a thief who was unable to pay restitution (Exodus 22:3). Non-Hebrew slaves could be purchased from traders or taken from war (Leviticus 25:44-45; Numbers 31:26-47; Deuteronomy 21:10-14).
As for redemption from slavery, Hebrew slaves were required to be freed after six years, on the seventh Sabbath year (Exodus 21:2; Deuteronomy 15:12), unless the slave wanted to remain with his master and the wife that his master acquired for him (Exodus 21:4-6). However, this was not the case for a non-Hebrew (foreign) slave (Leviticus 25:46), though he was still to be circumcised (Exodus 12:44; Genesis 17:12-13). The non-Hebrew slave had the right to purchase his freedom (Leviticus 25:49). Otherwise, he with his children were to be freed every 50 years in the Year of Jubilee, which was a Sabbath of Sabbath years (7 x 7 = 49) (Leviticus 25:54). Severe injury to a slave required freeing him (Exodus 21:26-27), while the murder of a slave required punishment (21:20). (Exodus 21:21 teaches the delayed death of the slave assumes the master did not intend to kill him, and thus the loss of the slave was its own penalty.) If an ox gored a person to death, the ox was to be stoned to death itself, and the death of a slave was to be compensated financially (21:28-32). The stealing of a man and selling him as a slave, and even possessing the stolen man, warranted the death penalty (21:16).
If a man sold his own daughter as a “female servant,” there were additional protections upon her that were not placed on male “slaves” (Exodus 21:7). This “female servant” (amah) is different from the word for a male “slave” (avad), as the woman was purchased to become a wife or concubine (unlike the “Hebrew woman” sold only for labor in Deuteronomy 15:12). If she displeased her master, she was not to be sold to foreigners but given the right to redemption (Exodus 21:8). If she were married to the master’s son, then she was to be treated like the master’s daughter (21:9). And if the master (or his son) married her and took other wives along with her, he was still to provide for the wife, including meat (“flesh” in Hebrew, not “food”), meaning she was sold to a wealthy family and to eat meat like they ate (21:10). The woman purchased as a wife was not to be demoted in marriage and doing so required her freedom (21:11).
When we come to the New Testament, we see that there were Christians who were slaves—“For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free” (1 Corinthians 12:13). Paul did not tell them to flee, but rather they were to obey their masters (Ephesians 6:5; Colossians 3:22; 1 Timothy 6:1). Christians could also be slave masters, but they were to treat their slaves with fairness—“Masters, show to your slaves what is right and fair, knowing that you too have a Master in heaven” (Colossians 4:1, LSB). Thus, there will be slave masters in Christ’s kingdom, and we cannot condemn them as doing evil when God did not do so. The Bible does not condemn slave masters so long as they treated their slaves “justly and fairly” (Colossians 4:1, ESV). Yet the Bible also provided the framework for the regulation of slavery and its eventual demise. Earthly slavery points to the spiritual slavery that humans are born into (John 8:34). But like God’s deliverance of Israel from Egyptian slavery, He redeems those who are enslaved to sin and makes them instead “slaves of righteousness” and “slaves of God” (Romans 6:16-22).
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