“Now concerning our brother Apollos, I strongly urged him to visit
you with the other brothers, but it was
not at all his will to come now. He will come when he has
opportunity.”
Not at all his will, despite strong urging.
Apollos had precisely zero interest in doing things the way Paul, with all his godliness and experience, thought they should be done. The two took opposite stances.
Whose Will is that Exactly?
Here and there in studies of this passage we come across half-hearted attempts to make the “his” in “his will” refer to God rather than
Apollos. For example, a marginal reading in the ESV suggests
“God’s will for
him.” The evidence for that interpretation is not strong, and I suspect it is more of a fond wish than an actual translation.
No Christian likes to see other Christians disagreeing. When
we do see it, we tend to think one or both must be acting unspiritually.
Even though he had strongly urged Apollos to do something other
than he eventually chose to do, Paul does not criticize his fellow-servant. But
he also makes no attempt to sugar-coat the distasteful reality that God’s
people can in good conscience differ, just as Paul and Barnabas disagreed over John Mark, and just as
Paul and Peter differed over how Peter ought to handle the early attempts to “judaize” the first century church.
Morality and Logistics
Christians disagree about what the Bible says and how we
should practice it. These matters are moral. They are holiness-related. They
are infinitely more important than questions about which good thing you or I ought
to pursue with the time and energy God grants us today. If we so frequently
squabble about the greater questions concerning righteousness and truth, it
should hardly surprise us to find that we also differ about matters of this
latter, more logistical sort.
Could the Lord use us better elsewhere, or are we more
productive for him staying right where we are? Should we be concentrating on
teaching or evangelism? What should our priorities be in the service of Christ? These are not moral questions, but they are legitimate practical concerns for
men and women trying to please God, and solid, useful believers often disagree
about them.
Perhaps this reflects an all-too-necessary tension between
the “ideal” will of God for us as individuals (our heavenly Father obviously
knows which choice we might make would be best for us and for the kingdom of
heaven at every possible juncture) and his desire that his servants should
serve him voluntarily, and as beings with genuine agency rather than as holy automatons.
Principles in Apparent Tension
These two principles need not be opposed, but may sometimes seem
in conflict from our limited perspective. God might easily resolve the apparent
difficulty by declaring his specific, personal will to us unequivocally, as he
sometimes declared his will about practical matters to the patriarchs, but if he did, we would never learn to prize it and search
for it. We would simply take it for granted. We would be sheep, and not in a
positive, Psalm 23 way. Blind obedience might be a desirable quality in a
servant, but it is surely not what God is looking for in his children.
One example. In Genesis, the Lord asks rhetorically:
“Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?”
The answer is no. God did not need Abraham’s opinion or
participation. The time had come, and he was moving forward with his agenda. No
moral decision was required of Abraham with respect to the question of Sodom’s
judgment, and no mere human could reasonably expect to add a single new scrap
of information to the infinite counsels of the Divine. Yet God enters into a fascinating
back-and-forth with his servant in which Abraham is brought to better
understand God’s purposes, reasoning and character without either being
lectured-to or left out of the process.
God would not leave Abraham in sheep mode. He wanted him to understand, but he brought him to agreement about the wickedness of the Sodomites and the appropriateness of God’s judgment on them by allowing him to work through these things for himself almost completely unaided.
Workers Together
If God is looking to have the sort of relationship with us
that he had with Abraham — and I don’t think that’s a crazy
idea — then we are bound to find ourselves in situations where we are left
to our own devices to apply what we believe we know about God and his will to
our current circumstances, and to come to a place where we are able to move
forward confidently and in good conscience. And if we ourselves have difficulty
being sure what we ought to do, it is to be expected that our brothers and
sisters in Christ may struggle with it too.
I view these struggles not as hints that the work of God in
us is inadequately realized, but as confirming evidence that we are genuine
“workers together” with God.
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