Empowerment for Obedience in Uncertain or Uncharted Territory
Empowerment for obedience in uncertain or uncharted territory is a recurring theme in biblical theology, often linked to divine promise, revelation, and the internal disposition of faith. This empowerment is not merely a human resolve but is understood as a divine enabling that allows individuals or communities to act in accordance with God's will, even when the path ahead is unclear or fraught with challenges.
One significant aspect of this empowerment is the assurance derived from God's immutable counsel and promises. The author of Hebrews emphasizes that God, "willing more abundantly to show unto the heirs of promise the immutability of his counsel," confirmed his promise with an oath [6]. This divine oath provides a steadfast foundation for faith, enabling believers to act with confidence even when circumstances are uncertain. Similarly, the Psalmist finds certainty and courage in a divine utterance promising victory, which he understands as an inalienable possession of the land and lordship over neighboring nations [2]. This promise, possibly a pictorial reproduction of the word in 2 Samuel 7:9, instills a sense of security that empowers action against adversaries [2].
The concept of being "instructed" or "initiated" into a secret teaching is also central to understanding empowerment for obedience. Paul, in Philippians 4:12, speaks of being "instructed" in the secret of contentment, whether in abundance or in scarcity [1]. This instruction is not merely intellectual knowledge but an experiential initiation into a mystery unknown to the world, enabling him to navigate varying circumstances with grace [1]. This spiritual initiation provides an inner resource that transcends external conditions, allowing for consistent obedience regardless of the territory.
Obedience in uncharted territory often requires a proactive step of faith, even when the outcome is not guaranteed. Jonathan, facing the Philistines, encourages his armor-bearer with the words, "it may be that the Lord will work for us" [5]. His willingness to act, despite the uncertainty, is rooted in the belief that God might intervene. This demonstrates an empowerment that arises from a hopeful expectation of divine action, rather than a clear roadmap. The Philistines are described as "uncircumcised," a detail Jonathan uses to underscore their status as outside God's covenant, thereby strengthening his conviction that God would deliver them [5].
Furthermore, divine guidance can come through various forms of revelation, knowledge, prophesying, or doctrine, which must be communicated clearly to be effective. Matthew Henry, commenting on 1 Corinthians 14:6, notes that even an apostle, with all his spiritual gifts, could not edify unless he spoke "to the capacity of his hearers" [3]. This highlights that divine empowerment for obedience is often mediated through understandable communication, ensuring that the message can be received and acted upon. Without clear communication, even profound spiritual truths become "unintelligible language" that is "unprofitable" [3].
The consequences of obedience or disobedience are also presented as a means of divine interaction and empowerment. Moses, when addressing the arrangement with the two tribes concerning their settlement, made it clear that their possession of the land was conditional on their participation in the conquest of Canaan [4]. If they failed to fulfill their promise, their possessions would be forfeited, and they would be compelled to fight for a settlement like the others [4]. This demonstrates how divine commands, even when leading into uncertain territory, are accompanied by clear stipulations that define the path of obedience and its outcomes. Similarly, Ezekiel describes God bringing the people into a "wilderness of the people" to "plead with them," indicating that divine discipline and justice are also part of the process of shaping a people for obedience [7]. This wilderness experience, though challenging, serves as a context where God rules with "sovereign rule," aiming to either "end them or mend them" [7].
Sources
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 4:12: abased--in low circumstances (Co2 4:8; Co2 6:9-10). everywhere--rather, "in each, and in all things" [ALFORD]. instructed--in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.”
- Psalms (Lutheran) “Keil & Delitzsch on Psalms 60:6: A divine utterance, promising him victory, which he has heard, is expanded in this second strophe. By reason of this he knows himself to be in the free and inalienable possession of the land, and in opposition to the neighbouring nations, Moab, Edom, and Philistia, to be the victorious lord to whom they must bow. The grand word of promise in Sa2 7:9. is certainly sufficient in itself to make this feeling of certainty intelligible, and perhaps Psa 60:8-10 are only a pictorial reproduction of that utterance; but it is also possible that at the time when Edom thre”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14:6: In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old on”
- Numbers (Presbyterian) “Jamieson, Fausset & Brown on Numbers 32:28: concerning them Moses commanded--The arrangement itself, as well as the express terms on which he assented to it, was announced by the leader to the public authorities. The pastoral country the two tribes had desired was to be granted them on condition that they would lend their aid to their brethren in the approaching invasion of Canaan. If they refused or failed to perform their promise, those possessions should be forfeited, and they themselves compelled to go across the Jordan and fight for a settlement like the rest of their brethren.”
- 1 Samuel (Baptist/Reformed) “John Gill on 1 Samuel 14:6: And Jonathan said to the young man that bare his armour,.... A second time, as Abarbinel thinks; the young man giving no answer to him the first time, perhaps through fear, he repeats it, and enlarges upon it for his encouragement: come, and let us go over unto the garrison of these uncircumcised; as these Philistines were, whereas several of the other nations, though Heathen, were circumcised; as the Edomites, Arabians, and others; and this Jonathan observes to the young man, in hope that they being such the Lord would deliver them into their hand: it may be th”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:16: Wherein God, willing,.... Or "wherefore", as the Syriac and Ethiopic versions render it; that is, whereas an oath is used among men to confirm anything that might be doubted; therefore God, in condescension to the weakness of men, made use of one; being very desirous and determined, more abundantly to show unto the heirs of promise the immutability of his counsel; by which is meant, not the Gospel nor the ordinances of it, though these are sometimes called the counsel of God; but the decree of God, concerning the salvation of his people by Jesus Christ, which is im”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 20:35: I will bring you into the wilderness of the people - I will bring you out of your captivity, and bring you into your own land which you will find to be a wilderness, the consequence of your crimes. There will I plead with you - There I will be your king, and rule you with a sovereign rule; and the dispensations of my justice and mercy shall either end you or mend you.”