There are some today who maintain that the New Testament Greek has abandoned the classical use of the middle voice in which the subject is acting in relation to himself or itself in some way. Such a view undermines the argument, in part, at least presented by Ryrie. For instance, in a footnote Bill Mounce writes:

Many grammars say the middle is “reflexive,” but we are uncomfortable with the term. The “direct reflexive” was common in Classical Greek but not in Koine. The only one in the New Testament is at Matt 27:5, but Moule ( Idiom Book, 24) disputes even this one.²⁴⁹

In another footnote he writes:

A good example of the problems caused by assuming that the classical use of the middle is always present is found in 1 Corinthians 13:8, where Paul says that the gifts of tongues “will cease” ( pauvsontai). It is argued by some … Paul is saying the gift of tongues will cease in and of itself.

Regardless of one’s views on the topic of spiritual gifts, we feel this is an incorrect use of the middle. It assumes that the middle here has the classical usage, even though BAGD lists no self-interest meaning for the middle of pauvw. And when one looks at the other eight occurrences of the verb, it is seen that the verb is a middle deponent and not reflexive. The best example is in Luke 8:24, where Jesus calmed the sea. “Jesus rebuked the wind and calmed the water, and they ceased and became calm” … The wind and water certainly did not “cease” in and of themselves. The middle of this verb does not designate “self-interest”; it is deponent (deponent means the verb is middle or passive in form, but active in meaning).²⁵⁰ (Emphasis mine.)

But Mounce’s arguments, and those of others, are unwarranted and simply do not fit all the facts. In Greek Grammar Beyond the Basics, An Exegetical Syntax of the New Testament, Dan Wallace does an excellent job of answering the arguments that deny the force of the middle voice in the New Testament and especially in 1 Corinthians 8:13. Wallace writes:

One’s view of the nature of NT Greek has strong implications for this use of the middle voice. If one thinks that NT Greek has abandoned the rules of classical Greek, then h/she would not put much emphasis on the force of the middle voice in a given passage. Moule, for example, argues that “as a rule, it is far from easy to come down from the fence with much decisiveness on either side in an exegetical problem if it depends on the voice” (Moule, Idiom Book, 24).

However, if one thinks that the NT Greek has, for the most part, retained the rules of classical Greek, then he/she will see more significance in the use of the middle voice. On this side of the fence, Zerwick writes: “The ‘ indirect’ use of the middle voice … especially shows the writer to have retained a feeling for even the finer distinctions between the sense of active and middle forms” (Zerwick, Biblical Greek, 75).

It is our contention that a careful examination of the usage of a particular middle voice verb in Hellenistic Greek will shed light on how much can be made of the voice. What is frequently at stake, grammatically speaking, is whether the middle is to be considered indirect or deponent …²⁵¹

In discussing debatable and exegetically significant texts, Wallace has this to say about 1 Corinthians 13:8:

If the voice of the verb is significant, then Paul is saying either that tongues will cut themselves off (direct middle) or, more likely, cease of their own accord, i.e., “die out” without an intervening agent (indirect middle). It may be significant that with reference to prophecy and knowledge, Paul used a different verb ( katargevw) and put it in the passive voice. In vss. 9-10, the argument continues: “for we know in part and we prophesy in part; but when the perfect comes, the partial shall be done away { katarghqhvsontai}.” Here again, Paul uses the same passive verb he had used with prophecy and knowledge and he speaks of the verbal counterpart to the nominal “prophecy” and “knowledge.” Yet he does not speak about tongues being done away “when the perfect comes.” The implication may be that tongues were to have “died out” of their own before the perfect comes. The middle voice in this text, then, must be wrestled with if one is to come to any conclusions about when tongues would cease.

The dominant opinion among NT scholars today, however is that pauvsontai is not an indirect middle. The argument is that pauvw in the future is deponent, and that the change in verbs is merely stylistic. If so, then this text makes no comment about tongues ceasing on their own, apart from the intervention of “the perfect.” There are three arguments against the deponent view, however. First, if pauvsontai is deponent, then the second principal part (future form) should not occur in the active voice in Hellenistic Greek. But it does, and it does so frequently. Hence, the verb cannot be considered deponent. Second, sometimes Luke 8:24 is brought into the discussion: Jesus rebuked the wind and sea and they ceased ( ejpauvsanto, aorist middle) from their turbulence. The argument is that inanimate objects cannot cease of their own accord; therefore, the middle of pauvw is equivalent to a passive. But this is a misunderstanding of the literary features of the passage; If the wind and sea cannot cease voluntarily, why does Jesus rebuke them? And why do the disciples speak of the wind and sea as having obeyed Jesus? The elements are personified in Luke 8 and their ceasing from turbulence is therefore presented as volitional obedience to Jesus. If anything, Luke 8:23 supports the indirect middle view. Third, the idea of a deponent verb is that it is middle in form, but active in meaning. But pauvsontai is surrounded by passives in 1 Cor 13:8, not actives. The real force of pauvw in the middle is intransitive, while in the active it is transitive. In the active it has the force of stopping some other object; in the middle, it ceases from its own activity.

In sum, the deponent view is based on some faulty assumptions as to the labeling of pauvsontai as deponent, the parallel in Luke 8:24, and even the meaning of deponency. Paul seems to be making a point that is more than stylistic in his shift in verbs … ²⁵²

Obviously, this does not tell us when tongues will cease, but it certainly gives credibility to Ryrie’s argument as expressed earlier, and it answers the arguments of those who try to deny the force of the middle voice of the Greek text in 1 Corinthians 13:8.

²⁴⁹ William Mounce, Basics of Biblical Greek, Zondervan, Grand Rapids, 1993, p. 224.

²⁵⁰ Ibid.

²⁵¹ Daniel B. Wallace, Greek Grammar Beyond the Basics, An Exegetical Syntax of the New Testament, Zondervan, Grand Rapids, 1996, p. 420.

²⁵² Wallace, p. 422.

Some time ago I was scheduled on a flight leaving Boston for Dallas. It was a routine flight, or so it appeared. As the time drew near to board the plane the storm clouds rolled in, the sky darkened, and emotions began to tense up. The closer we inched forward toward the departure time, the more nervous people began to look, grimacing as they stared out the huge windows. Some even began to whisper: "Are we really going to try and take off into that?" "Wow, look at those dark clouds!" "Man, I sure hope these guys know what they're doing?" You can just imagine the anxiety on everyone's face.

Anyway, sure enough, the flight was a "go-ahead" and we all boarded the aircraft. Many of us took it for granted that the pilots must be attempting to get through a hole in the system-a hole we certainly had not seen. As we rolled out onto the apron and the taxiway, everybody in the aircraft was quiet, looking fearfully out the windows for any signs that the weather might be changing. I could see none. Before long the captain came over the speaker requiring the flight crew to prepare themselves for immediate departure. The moment of truth had arrived.

We rolled into position on the runway and before long, the turbines roared and down the tarmac we raced. A few seconds later we were airborne. Immediately I could hear the gear retracting. So far, so good. The airplane was apparently climbing well, but the stress on people's faces was unnerving. Suddenly the airplane jerked to the side and dropped what appeared to be 100 feet. We hit a bump, and then another, and another, and still more. People were inadvertently letting out little "screams," if you will, and a baby began to cry. Things were very "touch and go" for a few moments as we continued to climb through the dark clouds. And yes, I do remember learning how to really pray during those few moments..."God, if you get me out of this one alive, I'll do whatever you want...honestly...whatever...." You know how it goes.

The climb through the clouds, though only a few moments, seemed like an eternity. Can you visualize the release on everyone's face when we broke out through the menacing billows to be greeted by the bright, fresh sunlight of a June morning? The sky was a brilliant blue-not altogether unlike some of our faces-and before long the captain switched off the seatbelt signs. Whatever years we lost in the first few moments of that flight were given back to us the instant we rose above the storm into the clear, smooth air.

And this is exactly the experience we enjoy when we move from Romans 1-3 to Romans 4-8. Whatever storms were brewing in the sin, death, and condemnation of the first three chapters, yield to the fresh sunlight of salvation, life, peace, and grace in the next 5. The lightning bolts of God's anger give way to the beautiful rays of his mercy, condescension, and forgiveness. I know where I'd rather be!

I will never forget that flight to Dallas. By the grace of God we not only averted certain disaster, but also received a rich welcome out of the storm. Such is Paul's point in Romans 1-8. The storm clouds are blackest, and our outlook bleakest, in the first three chapters of this great letter. All men-and that includes you and me-are justly condemned for our own sin in Romans 1:18-3:20. We are condemned for our sexual perversions, malice, deceit, hostility, envy, murder, folly, disobedience to parents, insolence, arrogance, lust, slander, and gossiping. The bottom line, Paul argues, is that there is no one righteous, not even one; there is no one who understands; there is no one who seeks God; together we have turned aside and become debased (cf. 3:9-20). In short, Romans 1:18-3:20 is about the wrath of God justly unleashed against unrepentant sinners who turn their backs on him and his rule, and who prefer instead their own debauchery or self-made righteousness. These chapters depict a storm brewing at the present time, which itself anticipates a final, catastrophic tempest of the wildest proportions!

But, beginning in Romans 3:21 and stretching until 8:39, we find ourselves above the impending doom, lifted there, I might add, not by our own "wings," but by the wings of God's grace. It's fresh blue sky up there; you can see for miles around. Even what clouds do exist are a serene white; there is no darkness in them. The blue expanse declares the beauty and infinite supply of God's riches. There is no condemnation for those who are in Christ Jesus (8:1-2). Righteousness reigns because grace abounds through the indwelling Holy Spirit (8:1-17). Mercy is plentiful because God's love has been freely unleashed. Reconciliation on all levels is in abundant supply because rebel sons and daughters have been reconciled with their Creator and Father. It's all about "Livin' Large"! It's beautiful blue skies as far as the eye can see. God has come to make his home with us and we shall never be separated from him again (Rom 8:38-39).

Christ is the One, of course, who has stilled the storm of God's fury, paying with his own life the penalty due our sins by his sacrificial death on the cross (Romans 3:21-26). Yes, indeed, he himself is the sacrifice of atonement! He is the only One who could withstand the ferocious winds of God's anger, lifting us well out of reach. He is the only One who can lead us into the blue skies of God's blessing. He willingly suffered separation from God for his people, so that they might never be separated from their God again. As I say, he did it all for his people, that is, he did it all for those who through genuine faith have cheerfully received his offer of pardon as well as all those who someday will (Rom 5:17). In short, he has made a place outside the hurricane where we can go and take refuge from the winds and the rain. We have peace with God, having been reconciled to him through the death of His Son (Rom 5:1, 9-11). We have the promise of God that if we will run to His Son for shelter, we will most certainly be richly received; we will in no way be cast out! Let those who are already there testify.

So let me ask you a question. Where are you today? Are you still living in the storm? Have you ever seen blue sky? I mean, really blue? Would you like to experience the blessing of sins forgiven and the certain knowledge of God's presence with you? Would you like to leave the sin, death, and condemnation of Romans 1-3 for the forgiveness, life, and reconciliation of Romans 4-8? That's why Christ came, you know.

So turn your heart to Christ himself and welcome him as your mighty Savior. Put all your trust in him and him alone. God will forgive you and welcome you home, into his presence, and into the joy of a personal relationship with him. He calls you:

11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry."
(Matthew 11:28-30 NET Bible)

I used to love to swim and fancied myself a good swimmer at that (you'd never know it to look at me now. No comments please). Anyway, since my parents were in the military, I lived near an air force base. And like most, if not all, military bases in Canada, it had several indoor as well as outdoor pools. During my early teens, I frequented these "water holes" with my friends in the summer. We spent hours there in the afternoons, bathing in the sun and enjoying games in the pools. But, I also lived near several lakes (it's hard to grow up in Nova Scotia and not live near lakes). Now I had a good friend whose parents had a cottage on one of those lakes. So a bunch of us would often go "up to the lake" to go fishing, swimming, and just have fun.

On one occasion my friend and I dared each other to swim across the lake into a good breeze. I immediately (and somewhat thoughtlessly) accepted the challenge of the quarter mile swim and together we prepared to set out. Now having swum at the base pools all the time, I thought this was going to be a piece of cake. But alas, it was not. You know there's a difference between still water in a pool and open water in a lake. (I know that now.) There are waves in the lake-large ones-if the wind gets up. Like so many things in my life, I had to learn the hard way. Perhaps you can relate.

Anyway, my friend and I dove in and began the journey side by side. Initially, I was doing fine, but before long Tim had pulled ahead of me. I was simply unable to keep up with him; after all, he was three years my senior. The possibility of losing the race was soon to be the least of my problems, however. Just as I was rolling over to take a breath, a wave spilled over my face and I inadvertently took in a mouthful of water. Have you ever had that experience? You're quite a distance from shore, tired, breathing hard, and then you take in a huge gulp of water? Not pretty!

I immediately began to choke and could not catch my breath. Before long, things were looking very bad indeed. I quickly realized that I was "in trouble" and that there was nothing I could do. Though I was choking, I tried to yell for Tim. But he probably thought I was joking (trying to get him to slow down so I could catch him) or maybe he couldn't even hear me because of the wind. The truth is I was sinking when my friend reached me. For some reason Tim had stopped and looked behind him to see where I was. When he couldn't see me, he panicked and quickly began swimming back in my direction. When he reached me, I was under the water. Now the good thing about Tim was that he was in excellent physical condition, a body-builder actually. He grabbed my hand and pulled me up so that I could breath. In short, he saved my life. With his help I made it to shore.

It often takes someone stronger or in a greater position of authority to help us in our time of need, doesn't it? And when you're drowning in the circumstances of life, you don't need good advice, you need a savior! It's as simple as that. The other night on TV, the news channel was replaying the video of a man swept up in a raging river. As he was hurled along in the water, his head bobbing to the surface every few seconds, you could almost taste the hopeless in the situation. No one in the news helicopter held out much hope. This man needed immediate help. Now, there were well-meaning people on the banks of the river, yelling advice to him: "Swim over here!" "Grab on to that branch!" "Swim harder!" But, again, such advice-as well-intentioned as it was-is nonetheless utterly futile to a person submerged under the sheer force of thousands of tons of rushing water. In a situation like that, you simply don't swim here or there, maneuver, or do anything else for that matter. You're at the mercy of the water; you need a savior.

Now some of you are in the most difficult situations of your life. You're in the middle of a lake drowning, as it were, and it seems that no one hears your cries for help. You're caught in a torrent of gut wrenching events, hoping that someone will throw you a lifeline. You feel like the ensnared rabbit, exhausted and spent after repeated attempts to deliver yourself from the hunter's snare. The more you flail and flop, the more the wire of impossible circumstances seems to tighten its grip.

In such painful and stressful situations, there are at least three piercing questions that incessantly gnaw away at our fragile souls, exposing the raw flesh of our frightened and wounded hearts: "Is God good?" "Does He care?" "What does he want from me?" Like a cat ascending the living room drapes, much to the dismay of the pet's owner, these little questions claw their way up the fabric of our souls only to finally perch themselves in our consciousness. Daily they contend with our hearts. Nothing tests our commitment to God's goodness, presence, providential care, and competency more, than serious trials and crises.

It is at this point that the faith of many of us begins to droop, our countenance sags, and our hope fades like a used pair of denims. We get angry at God. We dismiss other people as nave and totally ignorant of our pain. Their response often seems as glib and unfortunate as the bystanders yelling at the man caught in the river. But again the questions spring to life in our mind: Is God good? Does he care? What does he want from me anyway?

Now I don't know precisely what God is doing in your life, but I do know that if you're a believer in our Lord Jesus Christ, the Captain of your soul may be leading you to places you'd rather stay away from, transforming you into Christlikeness and glorifying His name through it all. He is good and he does care. Have no doubts about that (Rom 8:28-29)!¹ And know for certain also, that nothing in this life can separate you from him and His all conquering love (Rom 8:38-39).² Yet he uses the most severe trials to topple the foundation of our self-trust, to curb our waywardness, and to deepen our commitment to His purposes so that we might share in His holiness. He wants you to share in the spiritual and moral (and someday physical, i.e., at the resurrection and glorification of our bodies) character of Christ himself. In that is true and lasting happiness.

So then, your Father loves you. Let's not move away from this truth and so give the Devil a victory. The incarnation, death, and resurrection of Christ preaches the truth to us, once and for all, that God loves us and has made this love real to us through His Spirit (Rom 5:1-8). When trials have brought "distance" between you and your God, Jesus' vicarious death is the divine megaphone which continually broadcasts: "God loves you!" "God loves you!" "Come home!"

So, while I don't know exactly what's going on in your life right now, I know one thing: God's unflinching love for you is the cornerstone around which your home together has been built. Again, the death and resurrection of Christ answers the question of whether God is good and whether he cares. The answers are "Yes" and "yes."

I also know that I learned something very valuable that day on the lake: there are times when you need a savior, not just advice, however good it may be. There are times in this life when God has to come out of heaven for you or it's all over. Again, I'm not just talking about the daily struggles we face-as troublesome as they are-but rather those impossible situations in which only God himself could bring about deliverance. He did it for us at the cross and overcame our greatest enemy, death itself. But he also wants to do it for us now in our "deadly perils" in this life. The apostle Paul said that on one occasion he had experienced such an overwhelming trial that he despaired even of life itself; in his heart he felt the "sentence of death." But, he says, "this happened that we might not rely on ourselves, but on God who raises the dead" (2 Cor 1:9). Thus, Jesus' victory over death is the paradigm for how God handles the "fiery trials" of our lives today. This is truly good news for those of us at the end of our rope, hanging on for dear life.

It is with your situation in mind, whatever that may be, that I want to leave you with a fascinating story, a truly liberating account of God's almighty deliverance. This is a story which ultimately answers the questions that nag us in very difficult times: Is God good? Does he care? What does he want from me anyway? My prayer is that as you reflect on this story, in the presence of God himself, he might inscribe permanent answers to these questions on your soul. While you're probably not facing an aggressive army-as are the people in this story-you are still facing what appears to be a hopeless situation. Again, my prayer is that you might "see" the God of this passage at work in your own life now.

The passage is 2 Chronicles 20. In this remarkable scene, covering all of thirty verses, we are personally invited by the Spirit of God, for the purpose of our instruction, faith, and worship, to overhear God's dealings with a king and his nation-a ruler and his people brought to their knees with the very real threat of sudden annihilation. Disaster was imminent, loss of life and limb was hungrily staring the nation down like a pack of angry wolves. No one was exempt-spouses and their children, from the highest in the land to the lowest-all stood motionless before the Lord, eagerly waiting for His reply. The adjective "hopeless" hardly begins to convey the grimness of the situation. Perhaps you feel like that right now. Make no mistake; there are times in each of our lives when we find ourselves helpless, out in a lake, gasping for air, sinking below the waters. Perhaps you're spent, afraid, and fear for life itself. Again, perhaps you're there right now. It could involve finances, health, violence, drugs, the government in your country, or whatever. Every Christian will need to cry out to God for deliverance--deliverance that only he can possibly accomplish.

This episode in 2 Chronicles has been specially tailored by the Spirit of God for all generations of the people of God; it shows us the lengths God will go to deliver those whom he calls His own. Let's take a quick stroll through the passage. It opens with the stark reality and certainty of impending war, bloodshed, ruin, and misery (20:1-4) and closes with singing and peace (20:28-30). In its movement from lament to praise it resembles the Psalms, reflecting as they do the basic experience of the saint who travels through the land of bitter struggle to eventually arrive at the safe haven of joyful trust in God. The main story in between has three panels, if you will. First, the narrator records king Jehoshaphat's God centered prayer in 20:5-13. Notice the king's appeal to God's uncontested sovereignty (v. 6) and His covenant purposes for His people (vv. 8-10). It is only then, after an acknowledgement of who God is, that this wise king concludes with an appeal to God for divine deliverance (vv. 10-13; cf. Matthew 6:9-13). Second, we are told about God's response in 20:14-19. Wow! Immediately after the fasting and prayer, the Spirit of God moves into action, coming powerfully upon Jahaziel. The Lord commands the people to listen (something we're not that good at) and in an almost unbelievable move, proclaims that the battle is not theirs, but His (20:15, 22)! He ministers peace to their hearts and instructs them not to be afraid because he will fight for them! My friends, there are some situations in life that only God can handle. All that the Lord required of them was that they have faith, trust in what he said through His prophets, walk out in battle array, and praise His holy name (v. 18-22). Third, the story ends with the victory of God and the people of God sharing in that victory (20:20-27). Nothing's really new is it? God wins and everyone rightly connected to him by faith wins too. Our three questions are answered!

So that's my preamble to the passage. Here it is for your reading and instruction. Drink deep of the grace of God and listen for His voice in the whirlwind. May you see the hand of the Lord your God move in your situation, bringing light where there was darkness, joy where there was sadness, victory where sudden and irrevocable disaster seemed unavoidable. May God give you eyes to see and ears to hear...and answers to our three foundational questions-answers tailored just for you. He loves to speak directly to His kids (John 10:14).

20:1 Later the Moabites and Ammonites, along with some of the Meunites, attacked Jehoshaphat. 20:2 Messengers arrived and reported to Jehoshaphat, "A huge army is attacking you from the other side of the Dead Sea, from the direction of Edom. Look, they are in Hazezon Tamar (that is, En Gedi)." 20:3 Jehoshaphat was afraid, so he decided to seek the Lord's advice. He decreed that all Judah should observe a fast. 20:4 The people of Judah assembled to ask for the Lord's help; they came from all the cities of Judah to ask for the Lord's help.

20:5 Jehoshaphat stood before the assembly of Judah and Jerusalem at the Lord's temple, in front of the new courtyard. 20:6 He prayed: "O Lord God of our ancestors, you are the God who lives in heaven and rules over all the kingdoms of the nations. You possess strength and power; no one can stand against you. 20:7 Our God, you drove out the inhabitants of this land before your people Israel and gave it as a permanent possession to the descendants of Abraham your friend. 20:8 They settled down in it and built in it a temple to honor you, saying, 20:9 `If disaster comes on us in the form of military attack, judgment, plague, or famine, we will stand in front of this temple before you, for you are present in this temple. We will cry out to you for help in our distress, so that you will hear and deliver us.' 20:10 Now the Ammonites, Moabites, and men from Mount Seir are coming! When Israel came from the land of Egypt, you did not allow them to invade these lands. They bypassed them and did not destroy them. 20:11 Look how they are repaying us! They come to drive us out of our allotted land which you assigned to us! 20:12 Our God, will you not judge them? For we are powerless against this huge army that attacks us. We don't know what we should do; we look to you for help."

20:13 All the men of Judah were standing before the Lord, along with their infants, wives, and children. 20:14 Then in the midst of the assembly, the Lord's Spirit came upon Jachaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite and descendant of Asaph. 20:15 He said: "Pay attention, all you people of Judah, residents of Jerusalem, and King Jehoshaphat! This is what the Lord says to you: `Don't be afraid and don't panic because of this huge army! For the battle is not yours, but God's. 20:16 Tomorrow march down against them, as they come up the Ascent of Ziz. You will find them at the end of the ravine in front of the Desert of Jeruel. 20:17 You will not fight in this battle. Take your positions, stand, and watch the Lord deliver you, O Judah and Jerusalem. Don't be afraid and don't panic! Tomorrow march out toward them; the Lord is with you!'"

20:18 Jehoshaphat bowed down with his face toward the ground, and all the people of Judah and the residents of Jerusalem fell down before the Lord and worshiped him. 20:19 Then some Levites, from the Kohathites and Korachites, got up and loudly praised the Lord God of Israel.

20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: "Listen to me, you people of Judah and residents of Jerusalem! Trust in the Lord your God and you will be safe! Trust in the message of his prophets and you will win." 20:21 He met with the people and appointed musicians to play before the Lord and praise his majestic splendor. As they marched ahead of the warriors they said: "Give thanks to the Lord, for his loyal love endures."

20:22 When they began to shout and praise, the Lord suddenly attacked the Ammonites, Moabites, and men from Mount Seir who were invading Judah, and they were defeated. 20:23 The Ammonites and Moabites attacked the men from Mount Seir and annihilated them. When they had finished off the men of Seir, they attacked and destroyed one another. 20:24 When the men of Judah arrived at the observation post overlooking the desert and looked at the huge army, they saw dead bodies on the ground; there were no survivors. 20:25 Jehoshaphat and his men went to gather the loot; they found a huge amount of supplies, clothing and valuable items. They carried away everything they could. There was so much loot, it took them three days to haul it off.

20:26 On the fourth day they assembled in the Valley of Berachah, where they praised the Lord. So that place is called the Valley of Berachah to this very day. 20:27 Then all the men of Judah and Jerusalem returned joyfully to Jerusalem with Jehoshaphat leading them; the Lord had given them reason to rejoice over their enemies. 20:28 They entered Jerusalem to the sound of stringed instruments and trumpets and proceeded to the temple of the Lord. 20:29 All the kingdoms of the surrounding lands were afraid of God when they heard how the Lord had fought against Israel's enemies. 20:30 Jehoshaphat's kingdom enjoyed peace; his God made him secure on every side.

¹ 8:28 And we know that all things work together for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.

² 8:38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Tom Allen tells the story of a large bowl of Red Delicious apples, placed at the front end of the cafeteria line at Asbury College, a theological institution for the training of Christian leaders. The note attached read: "Take only one please, God is watching." Well, some prankster attached a note to a tray of peanut butter cookies at the other end of the line. It read: "Take all you want. God is watching the apples!"

We laugh. Why? Because we instinctively know that God sees both the apples and the cookies, simultaneously! It's part of what it means to be God. Even atheists know that.

But sometimes even Christians forget that their Father knows everything equally and effortlessly. Like the clutch in my old, beat-up car, this truth often fails to engage our minds, forever slipping in and out of our conscious thought-especially during seasons of struggle. No doubt this is due in part to a culture that has dethroned God, shrunk him down to size, so to speak, and which has little or no time for His All-seeing, holy Presence. We live among a community of people who can only think of ways to limit His claim on their lives. But, in contrast to much popular opinion, God's never had a "senior moment." He's never forgotten His name, nor where He lives...nor those whom He loves and those with whom he has a "bone to pick." Thus, in keeping with Isaiah-and in contrast to some of the smoke popular theologians are blowing these days-I praise God that He knows the end from the beginning, the top from the bottom...and like a sandwich, all the "boloney" in between (Isa 44:6-8; 45:1-6, 21)!

Now the fact that God knows everything is at once a great comfort and a great "stressor." If you're in love with Him and seeking His will during difficult times, it's a great comfort. Why? Because you have good reason to rest in the ultra capable arms of your Father. He knows your situation, problems, and needs better than you do. Like a thick blanket on a cold night, there's real spiritual warmth in the personal knowledge that His care takes every single factor into consideration; nothing catches Him by surprise!

This truth, i.e., that God knows all things and that he is always present with us, should work itself out in our prayer lives: we should pray intelligently rather than babbling on like pagans who think they're heard because of their many words. We all know God listens to people, not prayers. We pray to Him, not some scaled down version of Him! The former is alive, willing, and powerful; the latter is dead, deaf, and dumb! Isn't this what Jesus taught us (cf. Matthew 6:5-8)?

I'm glad that God knows all things about me and that I'm present to his mind each and every moment. The truth is, knowing my sinfulness as I do, I am deeply thankful that I cannot escape from his thoughts and therefore his hands, even for a second. For I fear that having somehow escaped his notice, I should, like a child wandering from its mother, never find my way back home again-that I should be lost forever. I praise God that he knows me into eternity as his very own son (Rom 8:15-16, 29-30)!

The Other Side of the Story

So the foundational doctrine that God knows all things and is everywhere at once with his whole being is good news for those who love him. But there's another side to this story. If you're running from "The Law"-for this is how God looks and feels (i.e., like Law) to those who are on the run-the thought that He knows everything is really not good news after all. In other words, He needs no APB to determine your whereabouts. Oh, it is true that he might call out for you, and ask, "Where are you?" But trust me, that's not for His benefit. It's for yours. God knew where Adam was all the time, but did Adam know his own whereabouts (Gen 3:9)? I doubt it. The truth is, most of us don't.

In short, then, there's no place to hide from a God who knows all the hiding spots-which is, of course, patently unfair in hide `n' seek-but then again, this really isn't a game, is it? If you know the Lord-as Jonah did-and you're running from Him, be assured of one thing: he's tied your sneakers together beforehand. You won't get far and you certainly won't win. Just as you're about to make that mad dash for your favorite hiding spot, guess who's already waiting there for your "victorious" arrival. So return to the Lord your God! Seek him while he may be found! Rejoice in Him and let Him-the divine and jealous Lover-rejoice over you with singing! The Lord loves you; he crowns the humble with salvation! If, on the other hand, you do not know the Lord, what are you exchanging Him for? Is it really worth it? Have you found a hiding spot you're certain he knows nothing about (cf. Jeremiah 23:24)?