Atheists say God doesn’t exist but then hurl accusations at Him as if He does. There’s a two-prong attack I’ve seen: on one hand it’s, why doesn’t your god stop the bad things that are happening in the world; but then they see something like His action against the Amalekites to stop them from inflicting more wickedness on the world and it’s, Why is your god genocidal?
The amazing thing is, a group identifying as Progressive Christians takes a similar approach. They wrestle with some perceived dichotomy between God’s actions in the Old Testament and Jesus’s teaching in the New Testament.
The thing is, there is no such dichotomy. Jesus didn’t soften the truth displayed in the Old Testament that God is a just Judge and sinners will one day find themselves under His judgment.
This answer is not satisfactory to these Progressives because they have determined that they know better than God. In other words, they, the clay, have determined that they know better than the Potter and that they need to tell him where he messed up.
It’s such hubris!
And yet we get people saying things like, there’s a “growing concern among a segment of Evangelicalism over this issue [God’s perceived genocide].” (commenter to Mike Duran’s Facebook Discussion) The implication is that it’s just come to light that God did such a heinous thing as to order King Saul to wipe out the Amalekites and the powers that be in that segment of Evangelicalism are looking into it more closely.
There is so much wrong with this kind of thinking, starting with the attitude toward God.
Is it really so hard to trust His evaluation of the Amalekites? Do we think we are in a better position to judge their hearts in order to determine if they deserved God’s judgment?
On top of that, do we not believe that the wages of sin is death? Why do we think God is somehow unfair for carrying out the very judgment He’s told us sin brings?
But above all might be this idea that we, the created can bring accusation against the Creator. Isaiah, under the inspiration of the Holy Spirit, brought up the incongruity with an analogy: the potter and the lump of clay he’s fashioning.
First he addresses the atheist’s position:
Woe to those who deeply hide their plans from the LORD,
And whose deeds are done in a dark place,
And they say, “Who sees us?” or “Who knows us?”
You turn things around!
Shall the potter be considered as equal with the clay,
That what is made would say to its maker, “He did not make me”;
Or what is formed say to him who formed it, “He has no understanding”? (Isaiah 29:15-16)
He followed up with a rhetorical question that could be directed at Progressives:
“Woe to the one who quarrels with his Maker—
An earthenware vessel among the vessels of earth!
Will the clay say to the potter, ‘What are you doing?’” (45:9a)
Jeremiah picked up on the analogy in his prophecy, using it to address the very issue these Progressives are accusing God of:
Then I went down to the potter’s house, and there he was, making something on the wheel. But the vessel that he was making of clay was spoiled in the hand of the potter; so he remade it into another vessel, as it pleased the potter to make.
Then the word of the LORD came to me saying, “Can I not, O house of Israel, deal with you as this potter does?” declares the LORD. “Behold, like the clay in the potter’s hand, so are you in My hand, O house of Israel. At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it. Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant it; if it does evil in My sight by not obeying My voice, then I will think better of the good with which I had promised to bless it. (Jeremiah 18:3-10).
If that weren’t enough, Paul takes up the same analogy in his letter to the Romans, demonstrating God’s sovereignty over humankind, whom He created:
who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? (Romans 9:20-21)
These rhetorical questions carry the assumption that of course the one who makes has the right to make as he pleases.
Yet in our “progressive” twenty-first century thinking, we now believe we can hold God up to our standard and judge Him.
I remember the first time I understood this Romans passage. I was in college and a friend said something I didn’t agree with—don’t remember precisely what it was—but she said, God had the right to do what He wanted and opened her Bible to this passage. I didn’t want to believe it. I went back to my room and studied it out. I couldn’t deny the logic and I couldn’t pretend the Bible wasn’t saying God has the right, the authority, the position to do what He wants.
In the end it boils down to trusting Him to do what’s good or becoming His enemy and fighting Him over control of . . . well, of my lump of clay. Clay can’t exactly intervene on behalf of any other clay, and in actual fact, can’t do anything about its own condition either.
But here’s the thing: the more I trust God, the more He shows me the purpose and plans and power He’s ordered for me. I’m to be His ambassador, I’m to represent Him before the world, I’m commissioned by Him. In the end, it’s an assignment I know I can’t pull off—except God is the one in control. My overriding job is to trust Him and let Him work through me.