In Psalm 127, Solomon explained the vanity of work without first having placed ones trust in the Lord.  Here the psalmist looks at the converse. Everyone who fears the Lord and walks according to His ways will be blessed.  It will be as if the curse from Genesis 3 has been lifted. 

               Their labor will be blessed and fruitful.  They shall eat and enjoy the fruit of their toil.  Their wife will be fruitful and multiply.  She will be a blessing to her husband and children.  The children of the man who fears the Lord will be productive and strong.  This is the blessing for the man who fears the Lord and walks in his ways.

               The one who fears the Lord is not only concerned with himself, but for Jerusalem and the people of God.  Thus, the blessing he receives ultimately extends beyond the individual, and beyond the present.  When we, God’s people, fear him and walk in His ways, the Lord blesses them corporately and eternally. The Lord will bless them from Zion!

               So often we leave the Lord out of our plans.  We work and strive for success, but we only find failure.  This is not the case when we trust in the Lord and seek His will.  Though the world will groan under the curse that came from Adam’s sin, the people of God will once again be fruitful and multiply.  They will fill the earth and enjoy the fruit of their labors.  This eternal perspective of failure and blessing will allow God’s people to rejoice, for we have overcome the world.

                Solomon knew all too well the vanity of toil apart from trust in the Lord.  In Ecclesiastes 2:24-26, he discussed how God uses the sinful to gather and collect only to give what they have gathered to those who trust in Him.  Likewise, it is vanity to labor and build a house apart from following the Lord.  The idea of building a house should be understood as more than a building, but as a household; it includes the rearing of children.  To labor to build a family without first trusting in and submitting to the Lord, is a vain endeavor.

               In the same manner, laboring to protect a city without first trusting the Lord is vanity.  Solomon knew that real security came from being connected with the Lord and not by human strength and wisdom.  How often we work ourselves ragged trying to provide for our families or secure our future.  The point is not to devalue work, but to place it in a proper perspective.  Without the blessing of sovereign God, we work in vain.

               Having established the necessity of God’s care and provision for his people, Solomon focuses his attention on children as part of that blessing.  The Lord blesses his people with children as a heritage, “Like arrows to a warrior are the sons of one’s youth” verse 4.  Sons were like arrows because they would grow and be able to protect and care for their aging parents. 

               The man with a quiver full of children was blessed because he would be secure in his old age.  His children would provide for him and would be advocates for him.  They would seek justice at the gate and protect their elderly parents from oppression. The elderly were weak and vulnerable, but God provided children to care for their parents as instruments of His blessing.  This was the manner in which God built the home for those who trusted in Him. 

               Whether one was young and building a family or elderly with a grown family, the Lord cared for those who trusted in him.  This is still true today.  Our hope is not in a big 401k, or an alarm system.  Our hope is in the Lord.  When we trust in Him we can find rest in the midst of our toils.

                   The book of James has, from the beginning, been shrouded in controversy.  It was argued that it should not be included in the canon of scripture.  Much of the controversy revolved around the second half of chapter two.  On the surface there seems to be a contradiction between James’ view of salvation (James 2:24) and Paul’s understanding of salvation (Romans 4:4-5).  This seeming contradiction led Martin Luther to refer to James as “an epistle of straw.”[1]

               Both James and Paul point to Abraham’s belief of the Lord’s promise resulting in his being counted as righteous (Genesis 15:6).  Yet Paul concluded in Romans 4:1-5 that Abraham’s justification was a gift by faith alone.  Paul is clear that no works were involved.  James however, clearly states that Abraham’s faith was “completed by his works” (James 2:22 ESV) and a person is “justified by works and not by faith alone” (James 2:24 ESV).  These statements can’t both be right, or can they?

               To better understand what the writers of scripture are saying it’s important to understand the purpose of their writings.  They each had a set of false teachers in mind.  Paul was addressing the issue of legalism where people sought to add to faith by meritorious works.  This is most clearly evident in the epistle of Galatians.  James on the other hand, was addressing Jewish aristocrats who practiced a form of easy believism that understood faith as a mere intellectual adherence to orthodoxy void of any practical obedience, or orthopraxis.[2]  Both of these heresies are alive and well within modern evangelicalism, although I think the latter is more prevalent.

               With this in mind, let’s review James 2:14-26.  Reflecting back to his statement regarding the fulfillment of the royal law in vs. 8, James sets up a hypothetical situation in vs. 14-17 to make his point.  Notice in vs. 14 he is referring to someone who “says” he has faith, but does not have works to go along with that professed faith.  This is significant for James’ argument because his premise is that profession void of action is not saving faith, hence the rhetorical question, “can that faith save him?” (ESV) 

               Building from his previous argument regarding the oppression of the poor, James puts forth his case.   He describes a poor Christian who is a brother in Christ to the audience and presumably to the one who says he has faith in vs. 14.  This needy Christian is utterly destitute without even the basic necessities.  For James it would be absurd, even impossible, for someone with real faith to send this poor brother or sister away without helping them.  John echoes this sentiment in 1 John 3:16-18.  For James and John, faith that remains by itself and does not exhibit compassion on the poor brother or sister, is a dead faith.  In this point Paul would agree.  In one of his clearest statements on salvation by faith (Eph 2:8-9) he likewise ties real faith to works (Eph 2:10).

               In vs. 18 James anticipates the reader’s response to his hypothetical situation, “One person has faith; another has deeds.”[3]  In other words, faith and deeds are mutually exclusive.  James responds by noting the impossibility of exhibiting real faith apart from works; genuine faith will be discernible by the works it produces.  This is crucial to understanding the message of this passage.  For James true faith is distinguished by its fruit.  Contrary to the belief of the aristocrats, mere intellectual acceptance of who Jesus is was not saving faith.  After all, even the demons believed the facts about Jesus (vs. 19).

               Here is where the passage gets difficult and the seeming contradiction with Paul comes into view.  James sets out to prove that faith without corresponding works is trivial and of no value.  As mentioned above he illustrates this point by looking to Abraham’s faith.  He states that Abraham was justified by works when he “offered up his son Isaac on the altar” (James 2:21 ESV).  Of course he is referring to Genesis 22 when Abraham obediently set out to sacrifice Isaac at the Lord’s command.  For James, according to vs. 22-23 the faith Abraham professed in Genesis 15:6 was brought to completion in Genesis 22.

               This point is crucial to a proper understanding of the text.  The clear evidence that the profession in Genesis 15:6 was the exercise of genuine faith was the obedience displayed in Genesis 22.  As Christians, we like to talk about God knowing our hearts and our willingness to do something for him.  This is typical of our rationalization of The Rich Young Ruler passage in Luke 18:18-30.  However, this is not the pattern of scripture.  God is not satisfied to secretly peer into our hearts to see if we are willing.  He puts us to the test.  Why was Abraham willing to sacrifice Isaac?  It was because he had real faith.  The same is true for Daniel and the lion’s den, the three boys and the furnace, David with Goliath, etc.  Throughout scripture, faith is justified or proved by deeds.

               James continues this point with the story of Rahab. Her genuine faith was made manifest in that she protected the messengers (vs. 25).  In all of these cases, saving faith is a living faith that produces good works.  For James, as well as Paul, true faith is accompanied by a life of doing the works that Jesus has prepared for us (Eph 2:10).  For both of them there is no room at the cross for an intellectually based easy believism that is void of death to self, cross bearing, and obedience.

          The exodus is one of the most significant events in Scripture.  Throughout the bible it is referred to in order to demonstrate God’s comprehensive redemptive plan.  It is often referred to in order to remind Israel of God’s redemption of them when they were being oppressed in Egypt.  In light of God’s deliverance, they were expected to care for those on the margins of society.  As God’s priest kings this was essential, so that they could extend God’s righteous reign, and represent His character to the nations.

            The exodus is also pointed to in order to demonstrate the freedom from spiritual oppression that is found only in Christ.  The deliverance of Israel from the oppression of Egypt is a beautiful picture of the deliverance Christians experience from the power of sin, death, and the devil.  As God’s priest kings, Israel was given the Mosaic Law and God’s presence dwelt among them in the Tabernacle, and Temple.  In this unique position they were able to serve God on behalf of the nations and the nations on behalf of God.

            Unfortunately, like Adam and Eve, Israel failed to realize God’s intention for them.  They failed to extend God’s reign over the earth, and failed to faithfully serve Him as priests.  While they did not realize the restoration of the kingdom of God the Lord did advance His plan of redemption.  In due season, the Messiah came through the seed of Abraham and began the final restoration of God’s rule, and by the blood of His cross made a way for Jews and Gentiles to walk in newness of life.  The church currently has been entrusted with the role of priest kings (1 Peter 2:9).  As such the church is mediating the reign of God over the earth and ministering to the nations in anticipation of the return of Christ and the consummation of His kingdom.

           To understand fully the implications of the exodus, it is necessary to understand its role in the Kingdom of God.  As discussed previously, Jacob’s family settled in Egypt to escape a famine.  However, this relocation would come to fulfill God’s word to Abraham that his descendants would suffer affliction for 400 years (Gen 15:13); yet God would remain faithful to his covenant (Gen 12:1-3), and make out of him a great nation (Gen 46:3).

            Reminiscent of creation language, Jacob’s family is said to be fruitful, and multiplied greatly while in Egypt (Ex 1:7).  As the 400 years of affliction drew near, God heard the cry of his people (Ex 2:23-25, Ex 3:7-9) and raised Moses up to deliver them (Ex 3:10).  The great multitude of Hebrews left Egypt and a “mixed multitude” (ESV) representing the nations joined them (Ex 12:37-38).  Ultimately, Moses led the people to Mt. Sinai where God revealed his plan for the people.

            At Sinai the Lord entered into a covenant with the people of Israel.  They entered Egypt as the “house of Jacob” (ESV), but through the exodus experience they became the “people of Israel” (ESV) (Ex 19:3).  “The Lord transformed a people of His own choosing to His elect nation.”[1]  The purpose of this elect nation is that they would be a treasured possession, a kingdom of priests, and a holy nation (Ex 19:5-6).  This is significant in our understanding of the Kingdom of God.

            Originally the Lord created man in “his own image” (Gen 1:27 ESV) with the intention that Adam and Eve would be priest kings serving in the temple-garden and ruling over creation.[2]  God commanded them to “be fruitful and multiply and fill the earth and subdue it” (Gen 1:28 ESV).  This mandate is given so that they will fulfill their mission.  As they multiply and carry God’s image over all creation, they are extending God’s reign over all the earth.[3]  This extension of God’s reign over the creation can be referred to as the kingdom of God.[4]

            As Genesis 3 reveals, man rejected his role as priest king and instead of exercising dominion over creation, actually gave control to God’s enemy, and became his subjects.[5] As a result, they are cast out of the garden and will live under God’s curse (Gen 3:14-24).  The remainder of Scripture is concerned with how God’s reign will be restored and extended over the earth.[6]  In light of this, Exodus 19:4-6 becomes extremely significant, as it reveals God’s intention for Israel; to bring His creation blessing to the world.[7]

            Israel would be a “kingdom of priests” (ESV), or priests ruling as kings, to fulfill the role that God had originally intended for Adam and Eve.[8]  They have been redeemed from slavery to Egypt in order that they might become subjects of the true king, and mediate his reign on earth.  In so doing, they will be “a nation set apart by its holiness or its service to God.”[9]  The purpose of which is to magnify the Lord and His righteous reign to the nations, and serve the nations on behalf of God.  In so doing, Israel would redefine the meaning of dominion as service to God and man.[10]  This would be a step toward the ultimate fulfillment of the promise God made to Abraham in Genesis 12, as well as the completion of the redemption He began with the Exodus.

             The redemption that is so beautifully pictured in the Exodus event is a comprehensive redemption; however it is clear that there is a fullness yet to be realized.[1]   The Exodus narrative reveals that shortly after crossing the Red Sea the people began grumbling and doubting the Lord (Ex 15:24, 16:2-3, 17:1-3).  Aaron’s fashioning of the Golden Calf in Exodus 32 reveals that a further deliverance from the power of sin is needed.  This deliverance, or fullness of God’s redemption, would ultimately be realized in Christ our Passover lamb (1 Cor 5:7).

            Paul alludes to this in 1 Corinthians 10:1-2 where he makes clear reference to the Exodus.  He speaks of the Israelites being under the cloud and passing through the sea.  This refers to the Lord leading them through the Red Sea.  This was a baptism of sorts, as they left the bondage of Egypt and began a new life in union with God, and under the leadership of Moses.[2] 

            This, of course, is fully realized in Christ.  In Romans 6:3-4 Paul explains that believers have been baptized into Christ and his death.  This baptism is the process where “we undergo our own exodus, leaving the pattern of this world and joining another way of life under Christ’s leadership and authority.”[3]  Paul goes on to explain that the Christian is raised with Christ.  This union with Christ has enabled believers to “walk in newness of life” (Rom 6:4 ESV); something the first Exodus did not provide.  In this way Christ advances the redemption the Lord provided his people via the Exodus. 

            The complete fullness of God’s redemption will be consummated at Christ’s second coming.  Ultimately, his enemies will be defeated and the fullness of his reign will be established.  Heaven and earth will be renewed (Rev 21:1) and the curse of death and sin will be gone (Rev 21:4).  Redeemed humanity will dwell with the Lord in the new creation, and finally enjoy the fullness of God’s redemption. 

            The understanding of the fullness of God’s exodus redemption found in the New Testament, does not replace or diminish the historical redemption discussed above.  Rather, it should be understood as a progression or filling out of God’s complete redemption of fallen humanity.  The church must resist the temptation to be drawn to either a spiritual or physical extreme in interpreting the exodus.  Instead, “we must apply the wholeness of its message and meaning to our practice of mission.”[4]  This type of comprehensive view of mission respects the fullness of God’s redemptive purposes as seen in the exodus.

             In Genesis 12:1-3 God makes a covenant with Abraham that he would give him a land, make a great nation out of him, and bless him so he would be a blessing to the nations.  This covenant was the basis of God’s special relationship with Abraham and his descendants.  It reveals a new phase in God’s plan of redemption; He will now work through a particular people.

            The covenant was ratified in Genesis 15, but a new aspect was revealed.  In Genesis 15:13 God informs Abraham that his offspring will be aliens in a foreign land, and be afflicted for 400 years.  However, God’s promise remains, He will deliver them, and return them to the land that he promised.  The final chapters of Genesis recount the life of Joseph and the movement of Jacob’s family into the land of Egypt to find relief from famine.  The Pharaoh receives the people and shows them tremendous hospitality by giving them the best of the land (Gen 47:6, 11).  Genesis closes with Joseph looking toward their future restoration to the land God had promised their forefathers (Gen 50:24-25).

            While Jacob’s family entered Egypt with peace and great blessing, their condition changes rapidly in Exodus 1.  A new Pharaoh, who did not know Joseph, comes into power and the foretold 400 years of affliction begin.  The descendants of Jacob are enslaved and oppressed by the Egyptians (Ex 1:11-14).  In an effort to control their population and thus preserve the safety of their kingdom the Egyptians begin to murder the sons of the Hebrews (Ex 1:22). 

            In this immediate context of slavery and oppression the physical redemption brought by God cannot be minimized or marginalized.  The people cried out for rescue from physical slavery, and because of His covenant with Abraham, Isaac, and Jacob God responded (Ex 2:23-25).  Likewise when God spoke with Moses at the burning bush, He made reference to their physical sufferings and oppression (Ex 3:7-10).  Suffering and oppression described a state of complete bondage.  They had no freedom or political power, they could not enjoy the fruit of their labors, their ability to worship the Lord was greatly hindered, they were treated severely, and ultimately their very existence was threatened due to genocide.[1] 

            The real historical condition of the people is one of complete oppression and it was in this condition that God intervened and revealed Himself to Israel and the nations.  “It was by this liberating deed (the Exodus) that Yahweh revealed himself as ‘the One who takes up the cause of the afflicted and the oppressed…’”[2]  Thus, in the context of comprehensive need, the Lord’s first action as Redeemer is comprehensive in nature.[3]  

            God’s revelation of himself in this way had major implications on the way the Israelites saw God, and His mission.  They regarded Him as the author of freedom and social justice, which gave them a sense of social concern.[4]  Likewise, Christians must allow the understanding of God’s action in the Exodus to influence our understanding of God and mission.  An exodus-shaped mission will demonstrate a comprehensive concern for human need just as God demonstrated in the Exodus event.[5]

            While we cannot marginalize the physical dimension of the Exodus deliverance, neither can we politicize it.  God brought a comprehensive redemption that not only overcame the physical oppression of the people, but had immense spiritual implications as well.  As Christopher Wright states “YHWH is not merely intent on liberating slaves but on reclaiming worshipers.”[6]  In light of this we will explore the future redemption that is modeled in the Exodus event.