Josh King

Symphonic Cacophony (Exodus 8:16–32)

Organized chaos, symphonic cacophony, constructive destruction: that is what the wonders of judgment that befall Egypt are. Creation is unraveling for the purpose of new creation. Judgment is falling for salvation.

If you’re a buck private on the front line, things might seem chaotic, but for the general who can see the whole war, there’s order to the madness. When Joshua attacked Ai the second time he divided his forces, sending a division behind the city to ambush it. Once Joshua came against the city with the remaining troops, Israel fled as in the previous battle, pretending defeat. The men of Ai thought this was a good kind of chaos and pursued. The Israelite ambushers then set fire to Ai. Now the men of Ai were in chaos. Organized chaos. Israel’s pretend chaos was the plan. Ai’s genuine chaos was the plan.

We know the story. We know the strategy. We know that from the chaos of the cross new creation burst forth. Every millimeter of chaos is ordered. Not one particle of violence falls to the ground unintended. Something beyond laser-guided accuracy sends forth every bolt of lightning. Earthquakes rattles this earth with a precision that would make a brain surgeon envious. Our God is so big, He is Lord over the smallest details. The chaos stirs up a lot of dust, but not one mote floats through the air unguided.

Skyscraper implosions are amazing. Organized chaos, for the purpose of rebuilding. God implodes stars, and with atomic accuracy for purposes beyond us. But His greatest marvel is redemption. From the chaos of the judgment of the plagues come redemption and new creation. From the chaos of the judgment of the cross come redemption and new creation.

The Penning Pastor: How to Search the Scriptures

[T]he Scriptures, when properly searched into and compared do clearly and in every part testify of Christ, that he is the end of the Law, the sum of the Prophets, the completion of the promises, the scope of the types and ceremonies, and the great object of the whole Old-Testament dispensation. —John Newton, Works

Idols Croak (Exodus 8:1–15)

Frogs! Everywhere! That’s funny (when the joke isn’t on you). It’s also meaningful. “In jest, there is truth,” wrote Shakespeare. There is always a grain of truth in humor. This wonder is more than a humiliating joke and contains more than a grain of truth.

By these wonders, God was executing judgment on the gods of Egypt (Numbers 33:3–4). Heqet was a goddess who had the body of a woman, and the head of a frog. She was the spouse of Khnum, the protector of the source of the Nile who recently fell asleep on the job. Together they were responsible for human life. Khnum fashioned the bodies, Heqet breathed life into them. When the Nile would flood, it would teem with frogs, a symbol of the fertility Heqet gave the Egyptians. Frogs thus were a protected species. Protected not like bald eagles in the States, but similar to a brahma cow in India. They were religiously protected. Egypt is made to hold her gods in contempt.

Recall why Israel was oppressed. They multiplied (Exodus 1:7–10). Yahweh multiplies in faithfulness to His covenant to Abraham. Yahweh causes frogs to swarm, and then kills them. Heqet smells like death (Exodus 8:14). Behold a proper monument to the honor of Heqet: a pillar of rot, stench, and death. Yahweh gives life and takes it away. He has multiplied Israel. He will kill Egypt’s firstborn.

All man’s idols are frogs; not one is a prince, and by no magic we can conjure can we make then so. Frogs they will always be. So many of the ancient gods seem ridiculous to us today. We laugh at Heqet, Khnum, Osiris, and Hapi—and they are laughable—but we too are blind, fashioning our own gods. We just think we’re better craftsman.

Who fashions a god or casts an idol that is profitable for nothing? Behold, all his companions shall be put to shame, and the craftsmen are only human. Let them all assemble, let them stand forth. They shall be terrified; they shall be put to shame together. The ironsmith takes a cutting tool and works it over the coals. He fashions it with hammers and works it with his strong arm. He becomes hungry, and his strength fails; he drinks no water and is faint. The carpenter stretches a line; he marks it out with a pencil. He shapes it with planes and marks it with a compass. He shapes it into the figure of a man, with the beauty of a man, to dwell in a house. He cuts down cedars, or he chooses a cypress tree or an oak and lets it grow strong among the trees of the forest. He plants a cedar and the rain nourishes it. Then it becomes fuel for a man. He takes a part of it and warms himself; he kindles a fire and bakes bread. Also he makes a god and worships it; he makes it an idol and falls down before it. Half of it he burns in the fire. Over the half he eats meat; he roasts it and is satisfied. Also he warms himself and says, ‘Aha, I am warm, I have seen the fire!’ And the rest of it he makes into a god, his idol, and falls down to it and worships it. He prays to it and says, ‘Deliver me, for you are my god!’ They know not, nor do they discern, for he has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand. No one considers, nor is there knowledge or discernment to say, ‘Half of it I burned in the fire; I also baked bread on its coals; I roasted meat and have eaten. And shall I make the rest of it an abomination? Shall I fall down before a block of wood?’ He feeds on ashes; a deluded heart has led him astray, and he cannot deliver himself or say, ‘Is there not a lie in my right hand?’ —Isaiah 44:10–20

How lame the created god. How awesome the creator God.

Laugh at the idols lest the joke be on you. Ridicule them, mock them, destroy them. Take your cue from Elijah. When the prayers of the challenged prophets of Baal met deaf ears he mocked saying, “Cry aloud, for he is a god. Either he is musing, or he is relieving himself, or he is on a journey, or perhaps he is asleep and must be awakened (1 Kings 18:27).” Elijah then has the offering to Yahweh soaked with water, three times, till the trench about the altar is filled. Fire falls consuming the offering, wood, stones.

Mock the idols. Repentance is sacrilegious. Repentance profanes and defiles the gods of this world. Repentance desecrates the idols as gods, and turns in faith to the one true God.

The Penning Pastor: Jesus, Fraught with all Blessings

The Lord Jesus Christ, sent from God on a merciful errand to a lost world, did not come empty; no, he is fraught with all blessings suitable to all persons, extending to all times, enduring to all eternity. —John Newton, Works

Poetic Justice (Exodus 7:14–25)

In the Exodus, how many signs are there? How many wonders? How many great acts of judgment? We speak of the ten plagues, but the Scriptures talk of signs, wonders, and acts of judgment. In 4:17 Moses was told to take the staff with which He will do the signs (4:22). The staff/serpent gig is clearly a sign. So, Pharaoh receives not ten, but eleven signs. Still, the staff/serpent sign is clearly not one of the “wonders” that God “strikes” Egypt with (Exodus 3:19).

What we commonly call the ten plagues are linked together as a set—ten wonders, ten great acts of judgment. Yet, this first wonder, and second sign, of water being turned to blood clearly forms an inclusio, that is, a form of literary brackets, with an eleventh wonder, the parting to the Red Sea. The first wonder foretells of the last. The previous Pharaoh commanded, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live (Exodus 1:22).” That very river turns to blood. The firstborn of Egypt die in the “final” wonder that brought them out of Egypt. Pharaoh’s heart grows hard again (remember this is God’s doing, cf. Exodus 4:22; 9:16; 14:8). He pursues Israel to the Red Sea, and there, his host is drowned.

This isn’t just justice. It’s poetic justice. The wrath that falls on Egypt has a beauty, a wonder, a rhythm, and a poetry to it. It has motifs and themes. It swells and moves. It is God’s orchestration. A symphony unto His own glory. This is no mindless rage. Wisdom unsurpassed has penned notes of wonder long ago for glory. One day, this motif will reach it’s pre-composed crescendo, and we will sing for its glory.

The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea.

The third angel poured out his bowl into the rivers and the springs of water, and they became blood. And I heard the angel in charge of the waters say,

“Just are you, O Holy One, who is and who was,
for you brought these judgments.
For they have shed the blood of saints and prophets,
you have given them blood to drink.
It is what they deserve!”

And I heard the altar saying,

“Yes, Lord God the Almighty,
true and just are your judgments!”

—Revelation 16:3–7

The Penning Pastor: A Tree Without Root

A Christian is the child of God by faith in Christ: he draws near to God in the name of Christ: he is led and supported by the Spirit of Christ: Christ is the Alpha and Omega, the beginning and the ending, of the faith, hope, and love of every believer. From him alone every good desire proceeds: by him alone every good purpose is established: in him alone any of our best performances are acceptable. Let us beware (it is a necessary caution in these days) of a Christianity without Christ. I testify to you in plain words, that this is no better than a house without a foundation, a tree without a root, a body without a head, a hope without hope; a delusion, which, if persisted in, will end in irremediable destruction: “for other foundation can no man lay, than that which is laid, Christ Jesus ;” he is the corner-stone, “chosen of God and precious.” Alas! for those who are offended with him in whom God is well pleased! but those who trust in him shall never be ashamed. —John Newton, Works

Why Delay Checkmate? (Exodus 6:28–7:13)

God isn’t going to do a quick job with the Egyptians; He’s going to take it slow. The point isn’t merely rescue, but renown (Exodus 7:5). God doesn’t just win the game, He shows off, and humiliates His foes. God could’ve had checkmate on the first move, but takes out every other piece before He takes the queen, and leaves the king standing to behold it all.

In all the signs, including the staff being turned into a serpent and swallowing the other serpents, God is mocking their gods. Picture King Tut. Between his head is a uraeus, a cobra with a raised hood. This was part of the headdress of the Pharaohs, a symbol of power and authority, likely associated with the goddess Wadjet, oen of the protectors of Pharaoh and Egypt. One ancient text says of Pharaoh, “His gods are over him; his uraeus serpents are over his head.” A later Egyptian relief says of Pharaoh Shoshenq “Thy war-mace, it struck down thy foes… they serpent-crest was mighty among them.”

Pharaoh asks for proof (Exodus 7:9). Is there a real and legitimate authority behind Moses and Aaron’s talk of Yahweh? The staff, a symbol of God’s authority and power, is thrown to the ground and becomes a serpent. The magician-priests of Egypt do the same, but they are swallowed. The message is clear. Imagine a sorcerer-king came from another nation to the U.S. with demands and as proof of his smaller and “primitive” nation’s superiority, he unleashed an eagle that swallowed all the bald eagles in the States. Something like that is happening. God is not just demonstrating His power, He is shaming their’s. God is shaming their glory.

When God redeems His people He does so in style with glory. His aim isn’t just rescue, but renown. He shames His enemies.

And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. —Colossians 2:13–15

O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens. Out of the mouth of babies and infants, you have established strength because of your foes, to still the enemy and the avenger. —Psalm 8:1–2

He shames, for His glory in His people’s redemption.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.” —1 Corinthians 1:18–31

Why intentionally delay checkmate? Glory!

The Penning Pastor: And All the Preachers Said…

Undoubtedly I derive from the Gospel a peace at bottom, which is worth more than a thousand worlds. But though I rest and live upon the truths of the Gospel—they seldom impress me with a warm and lively joy. In public, indeed, I sometimes seem in earnest and much affected—but even then it appears to me rather as a part of the gift entrusted to me for the edification of others, than as a sensation which is properly my own. For when I am in private, I am usually dull and stupid to a strange degree, or the prey to a wild and ungoverned imagination; so that I may truly say, when I would do good, evil, horrid evil, is present with me! Ah, how different is this from sensible comfort! and if I was to compare myself to others, to make their experience my standard, and was not helped to retreat to the sure Word of God as my refuge, how hard would I find it to maintain a hope that I had either part or lot in the matter! What I call my best times, are when I can find my attention in some little measure fixed to what I am about; which indeed is not always, nor frequently, my case in prayer, and still seldom in reading the Scripture. My judgment embraces these means as blessed privileges, and Satan has not prevailed to drive me from them. But in the performance of them, I too often find them tasks; feel a reluctance when the seasons return, and am glad when they are finished. O what a mystery is the heart of man! What a warfare is the life of faith! (at least in the path the Lord is pleased to lead me.) What reason have I to lie in the dust as the chief of sinners, and what cause for thankfulness that salvation is wholly of grace! Notwithstanding all my complaints, it is still true that Jesus died and rose again; that he ever lives to make intercession, and is able to save to the uttermost! But, on the other hand, to think of that joy of heart in which some of his people live, and to compare it with that apparent deadness and lack of spirituality which I feel—this makes me mourn. However, I think there is a Scriptural distinction between faith and feeling, grace and comfort—they are not inseparable, and perhaps, when together, the degree of the one is not often the just measure of the other. But though I pray that I may be ever longing and panting for the light of his countenance—yet I would be so far satisfied, as to believe the Lord has wise and merciful reasons for keeping me so short of the comforts which he has taught me to desire and value more than the light of the sun! —John Newton, Works

It’s Easier to Split an Atom (Exodus 6:1–27)

The recipe of redemption:

Take God’s covenant with Abraham.
Cut along the present dividing the covenant past (Exodus 6:3–5) from the covenant future (Exodus 6:6–8). [NOTE: This step is impossible, God’s covenant faithfulness in the past cannot be separated from our present, not the future, but just pretend.]
Add Yahweh at the beginning, end, and in-between. [NOTE: Again, this is just a mental exercise. God is the beginning, God is the end, and when you make your imaginary split between the past and the future, you’ll find that God is already there too.]

God’s name (Yahweh) and His covenant are linked together. In Exodus 6:3–8 if God isn’t saying “I am Yahweh,” He is saying something that regards His covenant. Four times, at the beginning, end, and betwixt all the covenant talk, God declares, “I am Yahweh.” God’s name speaks to who God is in Himself. Yahweh is the I AM, He has aseity, is immutable, incomprehensible, and holy just for starters. But His name isn’t merely tied to who He is, it also concerns what He does. God’s name is part of God’s redeeming covenant love. He redeems His people to Himself to know Him, and to know that all that He is, He is for them. They are redeemed to know that Yahweh is their God and that their God is Yahweh.

When God tells His people who He is, the definition isn’t theoretical and abstract, but practical and concrete. Yahweh delivers and redeems His people (Exodus (6:6), and then takes them to be His people, adopts them, so that they might know He is Yahweh their God (Exodus 6:7).

The patriarchs didn’t know God by his name, but in the title “God Almighty” (El Shaddai). This isn’t to say that they didn’t know God’s name, but that they didn’t know God in His name. If you looked in their mental dictionary the entry “Yahweh” was there, followed by a pronunciation guide, but the definition was blank. Abraham, Isaac, and Jacob called upon the name of Yahweh. They knew the name, but God had not made Himself known in His name. Now God is giving the definition, and the definition isn’t a short one. God’s was just getting warmed up at the burning bush. God’s elucidation of His name continues throughout the whole of Exodus. Look up “Yahwah” in the dictionary, and the entire text of Exodus follows.

But even then God isn’t finished showing us how His name and covenant are forever linked. The definition isn’t really filled out until we come to Jesus, the Greek variant of Yeshua, meaning “Yahweh saves.” In the name and person of Jesus, we see God’s name and covenant fully intertwined and inseparable.

Thus Says Yahweh (Exodus 5:1–23)

“Thus says Yahweh…,” so chapter six of Exodus begins; by the end, everyone doubts this. There are several conversations in chapter 6: Moses and Aaron speak to Pharaoh (vv. 1–5), Pharaoh speaks to the taskmasters and foremen (vv. 6–9), the taskmasters and foremen speak to Israel (vv. 10–14), the foremen speak to Pharaoh (vv. 15–18), the foremen speak to Moses and Aaron (vv. 19–21), Moses speaks to Yahweh (vv. 22–23). Everyone is talking, no one is listening—to God. Yahweh speaks, men ignore; well, at least, they try. By the end of the book, no one will doubt Yahweh has spoken; well, at least for a while.

Pharaoh’s refusal cannot silence Yahweh’s word’s of judgment. Israel’s grumbling cannot hush Yahweh’s words of grace. Thus says Yahweh. YHWH has spoken. It will be done. “Who is Yahweh?” Pharaoh asks. He will receive an education. Israel has not listened, but God still hears His prophet intercede for His people. He hears Moses’ prayers (Exodus 5:22–6:1ff), He hears His people’s groaning (Exodus 6:5). Pharaoh has not listened to Yahweh, nor does he hear the Hebrew’s cries (Exodus 5:15–19), but God has spoken and God listens.

“Thus says Yahweh,” those words will not fall flat. They may fall as quiet snowflake, but it is the snowflake that starts the avalanche. Yahweh’s words don’t dissipate, they swell. His voice does’t just carry, it’s self-amplifying. They are words so loud they will make the hearing deaf and the deaf hearing.

Yahweh has spoken words of judgement and grace. There’s a lot of talk, and little listening. Yahweh speaks, men ignore, or so they try. By the end of the book, when the author has finished speaking the tale of this age, when His words have swelled to the point that a new heaven and a new earth are on the verge of being, no one will doubt “thus says Yahweh.” On that day, no one will doubt the words of the One whose word holds them together. If He didn’t speak they would not be; recognizing this, all heads will be bowed, with mouths silent and ears attentive, to His words of judgment and grace. Thus says Yahweh.