When King Solomon completed the Temple for God in Israel that David committed to build, he praised God for being true to His promise, for bringing His people out of Egypt, for choosing them to dwell among, and to have a Temple dedicated to Him in the City of David – Jerusalem. (2 Chronicles 6:1-11) He said,
“Lord God of Israel, there is no God like you in heaven or on earth – you who keep your covenant of love with your servants who continue wholeheartedly in your way.”
2 Chronicles 6:14 (NIV)
At the same time, Solomon acknowledged that not even the highest heavens can contain God – much less a temple built by human hands. (v.18) Our God is the Lord over all the earth, and He made a covenant with Abraham to bless all the nations of the earth.
Solomon petitioned God to hear the prayers of the people of Israel (vv.19-21), to remember them when they repent for failing to love their neighbors, to judge those who are guilty and vindicate the innocent are wrongfully accused, and to forgive them when they repent of their sin, to “teach them the right way to live,” and to fear the Lord and walk in obedience. (vv. 22-31) Strikingly, Solomon included foreigners in his prayers:
“As for the foreigner who does not belong to your people Israel but has come from a distant land because of your great name and your mighty hand and your outstretched arm—when they come and pray toward this temple, then hear from heaven, your dwelling place. Do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name.“
2 Chronicles 6:32-33
Solomon was mindful not just of the people of Israel; he was mindful of foreigners “who come from a distant land” because of God – asking God to do for them what they ask. He did this “so that all the peoples of the earth may know your name and fear you.” In doing this, Solomon remembered and honored God’s great promise to Abraham to bless all the nations through his descendants.
Let us remember and honor this promise of God today in our own land and in our own lives. God is no respecter of persons – or nations – who do not align themselves with and live out the promises and global purposes of God. Just as God promised judgment and and hardship for the ancient nation of Israel if they failed to live out their own covenant promises to God, He is and will be true to that promise for His people today – wherever they are scattered around the earth.
We are blessed when we are not just hearers of His word, but only if we are doers of His word. (James 1:22-25) God does not describe exactly how we do that. We need the guidance of His Holy Spirit to discern how to live this out in the 21st Century where we live. If we want to blessed by God and faithful to Him, however, we cannot ignore these things.
I pray that we will lean into God’s great covenant promise to all the nations of the world to live out His purposes and intentions to attract all people to Himself. May we learn to follow the prompting of the Holy Spirit in our own lives acknowledge and honor God in this way in our daily lives, individually and corporately, as the people of God.
I am reminded often that God’s faithfulness is new every morning, and God’s faithfulness is the subject of my inspiration today. I am going to start my meditation with the Euthyphro dilemma – a strange place to begin, maybe, but it sets the stage for some thoughts I have on faithfulness.
The Euthyphro dilemma poses a seeming conundrum: Is God good because He determines what is good as a matter of fiat, or is God good because goodness is objectively required of God just as it is required of us? In other words, does God arbitrarily establish what is good, or is God subject to what is good?
Of course, this is a false conundrum. It assumes there are only two possibilities: that God arbitrarily establishes what is good or that God is subject to what is good.
There is at least a third possibility—that good is determined by the very nature of God. Good is simply a description of who God is. Faithfulness is good because God is faithful, and the virtue of faithfulness is a reflection of God’s very character.
If we take the Bible for our revelation of God, His faithfulness always is, always was, and always will be. It’s not as if God actually trots out a new dose of faithfulness every morning. The saying is poeti:c that God’s faithfulness is new every morning. We experience God’s faithfulness anew every morning.
It dawns on me, though it shouldn’t come as any revelation, that God desires us to be like Him. As our Father, He is proud of and appreciates when His children emulate Him. Just like the child who is proud of her father and wants to be like him, pretends to be him in play because she loves him and honors him in her heart, we are grateful for God’s faithfulness, and we seek to be faithful like Him.
If God is faithful and His faithfulness is new to us every morning, as the psalmist says, then we should desire to be like Him in faithfulness in our own lives. We should desire to be like him in this way.
I am aware that the virtue of faithfulness isn’t the most exciting virtue we could adopt. Faithfulness, perhaps, doesn’t get the kind of attention that faith, hope, and love get, for instance. But where would we be without the faithfulness of God, who gives His word and keeps His promise? Whose yes is yes and no is no. Where would we be if His faithfulness was not new every morning? If we could not count on His grace? If we were uncertain that God would keep His promise to us?
According to Britannica, Blaise Pascal was a french mathematician, physicist, and philosopher who lived in the 17th century (1623-1662). He died young but he accomplished much. He revolutionized multiple scientific and mathematical fields1.
As a teenager, his essay on conic sections became known as Pascal’s Theorem in projective geometry. He invented mechanical calculators. He didn’t invent Pascal’s triangle, a three-sided arrangement of integers such that every number equals the sum of two diagonal numbers above it, but he found novel uses for it, including calculating probabilities. He also laid the groundwork for modern probability theory2.
Pascal did pioneering work in the physical sciences, laying the foundations for hydrodynamics and hydrostatics. Because of this work, a unit of pressure is named after him. Pascal’s Law – that pressure applied to a confined fluid is transmitted undiminished in all directions – underpins modern hydraulics. Experiments with vacuums and fluids led him to develop the syringe and the hydraulic press.
Blaise Pascal is known as much for his philosophy and theology as he is for his mathematics and science. Pascal’s Wager is a brilliant critique of atheism based on probability theory. Many people misunderstood Pascal’s Wager to be an apologetic argument for the existence of God. Pascal believed in God, of course, but he doubted the ability of finite human beings to prove the existence of God with logic and reason.
Pascal maintains that people perceive the existence of God on an intuitive level. He would argue that we use our reason to support or deny that intuition, but the reasoning power of a finite being is insufficient to establish proof.
Pascal did not eschew the reasoning capabilities of human beings. He used his own brilliant mind in the advancement of science, philosophy, mathematics, and theology. Rather, he was mindful of our limitations as finite beings.
All of this is nothing, however, but setting the stage for my own summary of a point Pascal makes in his work Pensees. The fact that Pascal had a brilliant mind is not proof of the existence of God to be inferred from the fact that he believed in God. Pascal would be the first person to deny that kind of proof, yet Pascal had confidence in the existence of God.
Blaise Pascal says that we cannot find happiness within us as the Stoics suggest. Neither can we find happiness outside of ourselves in amusements, nature, or anything else. These things are fleeting – temporal. We can only find true and lasting happiness in God, who is both within us and outside us.
God makes himself available to us in “the inner man” (my words), and He makes himself available to be known in and through the world He created. God is neither part of us nor part of the world. He is not contained in us nor contained in the world. Yet he is present; He is transcendent in everything.
Blaise Pascal talks about the fact that the Bible reveals a God who hides himself. Pascal says we have no obligation to provide proof of such a God, because such a God is revealed as one who hides himself. What proof can we then give? To undertake such proof is to deny such a God, says Pascal. To accept that God is hidden is to affirm Him.
Yet, Pascal spoke about God, as I do. I also have come to the same place Pascal reached in my own thinking, which perhaps is why I resonate with him as much as I do.
He is not completely hidden, of course, to the extent that men like Blaise Pascal – and many other people before him and since him – are convinced that such a God exists. Such a God however cannot be known by proofs that finite beings demand.
As I think about these things, it occurs to me that a hidden God will remain hidden to the man who demands and requires proof. What proof should such a God give? What proof should a finite man require?
The God of the Bible is revealed as not being such a God. Such a God does not reveal himself to a man who makes demands.
Indeed, we make no demands on nature. We seek only to discover, to understand. We don’t make any demands on gravity. We don’t create the natural laws, neither do we control what they should be or how they should prove themselves to us. Such a task would be a fool’s errand, and we would know nothing to undertake it. Why would we then make similar demands of God?
Indeed, if God exists, and I believe He does, we can only undertake to learn who God is on His own terms, just as we learn what nature is on its terms.
Neither should we expect God, who created nature, to be revealed in the same way nature is revealed to us. A God who creates nature is a God who is “other” than nature. Such a God must “stand apart” from nature in order to create it. Such a God must have agency. Such a God must have capacity to determine to create or not to create. Such a God does not exist according to a law like gravity. Such a God may only be known in a way that corresponds to who such a God must be to have created this universe.
Skeptics say that people have created God in their own image. The person of intuition and faith says that we know God because He has created us in His image. He has created us with capacities that are like Him, that allow us to know Him as He is.
Not that we have the same capacities as God. We don’t because we are created beings. We can only have some aspect of God’s capacities and not all of them. We sense, though, that we do have some divine-like aspects because we can think. We can perceive. We can reason. We are self-aware. We understand things like beauty and love, science, philosophy, mathematics, and theology.
These capacities are not the same as the capacity of a thing like gravity. It may be more like a thing like dark matter or dark energy, but only in the sense that we do not understand those things. Yet we know they exist because we see evidence that they exist, and so we may know that God exists because we see evidence that He exists. We know He exists, however, in a way that is different from the way the universe exists – as different as a created thing is from the creator of that thing.
God is hidden to those who set the parameters on where God should be found. God is hidden to those who assume that God is found in the same way that a thing like gravity is found. God is hidden to those who demand that God be known in the way they want to know Him.
As creatures made in the image of God, who have some capacity to know God and be like Him, perhaps, it shouldn’t be surprising that we attempt to be like Him in the way of making such demands. To demand that the world bow down to us, that even God bow down to our demands for proof, is the natural danger of God making a creature in His own image.
And so God hides himself of necessity because such a creature would be a danger to any universe God created. Indeed, if God is true to Himself, He could not allow such a thing. He must, of necessity, be hidden to such a creature so that only a creature who is willing to humble itself, to set aside its desire to be like God, may know Him – a creature who is willing to know God on God’s own terms, and to know God for who He really is and not for what such a creature wishes him to be.
It seems to me it could be no other way: that God would have to hide Himself so that He would be discovered and known by those people willing to know Him on His own terms, to know Him for who He really is and not for who they wish He was – a god they can control.
We cannot anymore demand that our spouse be the person we want them to be and make them to be it, than we can demand that God be the god we want Him to be and make Him dance to the tune of the music we play. It is a fool’s errand even to conceive of it and to entertain it. Such a god that we can manipulate and control would not be the true God.
So the fact that God is hidden is not surprising. The fact that God is hidden is expressly disclosed throughout the Bible. It is not hidden to us that God is a hidden God.
What proof, therefore, should we give of such a God?
Perhaps, the only proof we can give is the hope that such a God can be found, and indeed, that some people have found Him – that He has revealed Himself to people to whom He desires to reveal Himself because they desire to know Him as He truly is.
And so we can offer this proof: that the one who seeks God, the one who seeks to know God as He reveals Himself to be, the one who seeks God with his whole heart and his whole being, yielding all that he wishes to demand to such a God, that such a person can and will know Him, as the Bible says, and that such a God who is approached that way promises to be found.
~~~~~~~~~~~~~~
Blaise Pascal, Brittanica.com, Lucien Jerphagnon, May 1, 2026 ↩︎
Lesslie Newbigin says that scripture is missional. Among other things, that means Scripture has a movement to it. It begins with two people, Adam and Eve, who initially walk with God in the garden created for them, but they are naive. They are duped into not trusting God. They are exiled from the garden and are instructed to multiply and populate the earth.
Scripture tracks the story of God’s plan to redeem Adam and Eve. It progresses through God’s interaction with their children, their children’s children, and their descendants along a missional path.
God works through Noah, Abraham, and Moses to move his plans along. All the milestones along the path are missional in the direction of God’s established before the foundations of the earth.
They coalesce in the incarnation, where Jesus picks up all the missional threads, fulfilling them in himself and carrying them forward in his life. He proclaims the presence and the future coming of the kingdom of God. He gives himself up to death, and he rises again to defeat sin and death. Jesus takes his seat at the right hand of the Father after commissioning his followers to carry his message and to the ends of the earth as his ambassadors.
From the promise to Eve that her seed will crush the serpent, to the rainbow covenant to Noah, to promise to Abraham to bless all the nations of the earth through his descendants, the missional progression of God’s plan in Revelation: in the New Jerusalem coming down out of heaven and in God establishing His habitation among His people in a new heavens and new earth.
In that final chapter in which God’s plans come to fruition, all God’s people are gathered in one great assembly of people. They are from every nation, tribe, and tongue. (Rev. 7:9)
In this progression, God doesn’t move; people do. God doesn’t change; people do. The mission doesn’t change from beginning to end, but people change in relation to their understanding and involvement as the mission unfolds.
Another way of characterizing the missional character of Scripture from beginning to end is with the word, migration. Scripture is about the migration of people from the garden to the New Jerusalem.
I have been listening to Pensées, by Blaise Pascal on Audible Chapter 45, Section 610 has given me some food for thought that inspires this blog post. Pascal’s analysis may not be politically correct in the 21st Century, but he makes a sound point when we give him some grace.
Leading up to Section 610, Pascal makes the claim that anyone who understands the Jewish religion by its “course of forms” will misunderstand it. He interprets the Law by the prophets who “made it plain enough that they did not interpret the Law according to the letter.”
This distinction is not novel. Paul makes the same point in all of his writings. The Law was temporary. (Galatians 3:19) It was a tutor. (Gal. 3:24) Paul says the Law is just a shadow – specifically that the religious rules about food, drink, festivals, etc. are a shadow of the substance which is in Christ. (Colossians 2:16-17) Jesus, himself, said the religious leaders search Scripture for clues about eternal life, but Scripture bears witness to him. (John 5:39-40; see also Luke 24:27)
Pascal says the Messiah according to “carnal Jews” was to be “a great temporal prince.” They expected a good fortune for them in this life when the Messiah came. In the same vein, Pascal says, “Jesus Christ according to carnal Christians has come to dispense us the love of God and to give us sacraments that should do everything to benefit us without our help.” In other words, “carnal Christians” are also just looking for benefits from God.
Pascal concludes, “Such is not the Christian religion, nor the Jewish.” He says, “True Christians and true Jews have always expected a Messiah that would make them love God and, by that love, triumph over their enemies.” (607) He puts “true Christians” and “true Jews” on the same level. They desire and seek to know and love God for who He is – and not for what He can provide them.
Pascal says, “The carnal Jews hold a midway place before Christians and heathens. The heathens know not God and love the world only. The Jews know the true God and love the world only. Christians know the true God and love not the world. Jews and heathens love the same good. Jews and Christians know the same God. The Jews were of two kinds: the first had only heathen affections; the other had Christian affections.” (608)
Pascal says, among the Christians, the coarser-minded are the Jews of the new law. The carnal Jews looked for a carnal Messiah. The “coarser Christians” believe that the Messiah has dispensed them the love of God. True Jews and true Christians worship a Messiah who makes them love God.” (609) The difference is in desiring the good things God can give them versus desiring God who is good. In these ways, Pascal claims that true Christians are like true Jews, and “coarser Christians” are like the carnal Jews.
And this is where we get to the point. Pascal says that true Jews and true Christians have the same religion. The religion of the Jews seemed to consist of the fatherhood of Abraham, circumcision, sacrifices, ceremonies, the Ark of the Covenant, the temple, Jerusalem, and the Law of Moses. But, Pascal says the true religion of the Jews “consisted of none of those things, but only in the love of God.”
Navigating by Faith 