Many people believe that Psalm 34:19 doesn't apply to us today, because they think that God may desire for us to suffer (and even be martyred) according to Philipians 1:29.
I believe the New Testament refers to two different types of suffering that faithful believers will undergo. Philipians 1:29 falls in the realm of these:
1) suffering persecution ("Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake" Mt 5:11, cf. 1 Pet 4:14)
2) suffering the denial of the flesh (i.e. "he that hath suffered in the flesh hath ceased from sin" 1 Pet 4:1)
I don't believe that persecution (suffering #1) is ordained by the will of God (John 16:2-3), but is due to God's longsuffering patience to let the "tares" remain in the world (2 Pet 3:9, Mt 13:24-30). In addition, I concur with Andrew Wommack that "Persecution isn't always life threatening or physically abusive. Some of the most subtle persecution is just rejection or mockery." When persecution comes (and it will per 2 Tim 3:12), we should rejoice as the disciples did in Acts 5:41. Why rejoice about something that isn’t God’s will to begin with? It's the same as James 1, right? Verses 2-3 tell us to rejoice when we are faced with trials, as our entire existence on earth is a probationary period; a big test to see if we endure unto receiving the crown of life (see James 1:12). Yet, within this probationary period, the evils we face do not have their ultimate origin with God (see James 1:13, cf. Psa 5:4), but either with free willed agents (see James 1:14-15), or circumstances resulting from the choices of those agents. The joy we are commanded to exhibit in James 1:2 is in declaring victory over trials; For every trial is an opportunity to be exhibit the victory of Christ -- There can be no victory without a battle. Every situation is an opportunity to trust God and honor Him. "In everything give thanks" (1 Thess 5:18) -- not "for" everything. I rejoice in the fact that I can trust God to pull me through an adverse situation -- and it teaches me endurance (James 1:3), but that doesn't negate the fact that I stand for deliverance from it, and also rejoice in the knowledge that deliverance will come.
We can confess Psalm 34:19 as Paul did (2 Cor 1:8-10, 2 Tim 3:11), unless of course we are ready to be offered because we have finished our course, as Paul did (2 Tim 4:6-7). For until Paul was “ready to be offered”, he did “choose” to remain and advance the kingdom of God, for it was more needful for the church (Php 1:23-25). And if we believe we have important ministries to our families and the body of Christ, we should choose the same, and thus pray for deliverance; and as always, we should "pray believing" (Mt 21:22).
Peter also refers to a big chunk of Psalm 34 in 1 Pet 3:10-12, showing that Psalm 34 is applicable for today and is filled with promises of deliverance and “good days” for the "righteous".
Why did God not save the apostles from all of their troubles? First of all, Paul claimed that God had and would (2 Cor 1:8-10). I never said that we are completely free from ever experiencing persecution or affliction. Paul experienced it and said that he was delivered from each situation. With regards to the disciples' martyrdom, they finished their course and chose to give their lives. Upon their persecutors they could have called fire from heaven (Lk 9:54), caused blindness (Acts 13:11), etc., as they did in other cases, but they didn't. They desired to be with God as they felt a sense of completion in their ministries. In Acts 21:4, Paul was warned "through the Spirit, that he should not go up to Jerusalem". He was warned in the form of various prophecies not to go (Acts 20:22-23, 21:10-11). Yet, out of his love for Israel (See Rom 9:2-4, 10:1), he chose to go in spite of God's warning. He told the Ephesian elders, "None of these things move me, neither count I my life dear unto myself" (Acts 20:24). He told his disciples, "For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus" (Acts 21:13). Was Paul sinning in not heeding these warnings? I don't believe so. I believe his destiny was contingent on his decision. According to Adam Clarke, "The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience." Martyrdom is perhaps the highest expression of faith, an expression God would never require, but would permit if we chose it; And perhaps he then honors martyrs with additional heavenly rewards. Hebrews 11:33-39 shows us that many heroes of faith died by faith, "not accepting deliverance; that they might obtain a better resurrection."
If and when your desire to spread the Gospel supercedes your desire for physical protection, I encourage you to stop believing for protection. But as long as you do pray for protection, I would encourage you to pray as instructed in the Word - believing that you receive (Mk 11:22-24, Jas 1:6), and trusting that God grants your desires (Jn 15:7, Psa 37:4, Jn 16:23-24, 14:13-14 ) and honors your faith -- "according to your faith be it unto you" (mt 9:29). That's the beauty of the New Testament relationship with God and the power of prayer.
So my case for the the “believing prayer” for deliverance is based on the sum total of scripture, as follows:
1) The doctrine of prayer & faith - Jesus’ teachings on receiving whatsoever we ask for, so long as our hearts and motives are His kingdom advancement on earth. I truly believe if you are a spirit-led, faith-filled individual, and you stand in belief that God will sustain you in order for you to advance the kingdom by raising up Godly children, and raising up other able ministers to take your place, then God's will is the same for you.. It's a cooperative relationship. Likewise, if you are a spirit-led, faith-filled individual, and you want to be martyred by faith (as some did per Hebrews 11) in order to show the ultimate sacrifice for Christ, then He'll allow that as well. Be it unto you according to your faith (and the latter might very well require more faith than the former). The same concept of faith is demonstrated in Romans 14, where some believers abstained from meat “by faith”, and others ate meat “by faith”. Anything apart from faith is sin, and God’s will is that we grow in faith and sanctification.
Does this nullify God’s sovereignty and make man the author of His destiny? Not at all. God's will precedes ours (Mt 6:10), and as we delight in Him, He will put desires in us (Psa 37:4). I believe there are certain situations where God has a specific will for a specific outcome (sometimes contingent on human actions, and sometimes not). I also believe that certain things within His overarching will have multiple means of accomplishment. In these cases God deposits multiple, even perhaps conflicting, desires in our hearts (i.e. Paul's desire to be in heaven with God vs. his desire to remain -- Php 1:23-24) and let's us choose; and this very permission is His will. Based on which desire we act on, God has a different plan for the remainder of our lives -- kind of like a fork in the road. So Paul could have remained and lived a long life, planting more churches according to God's PLAN A. But instead, Paul's love for Israel and urgency to be with God drove him to Jerusalem for PLAN B.
2) God's explicit revelation and promises to care for and protect His people physically, from the Old Testament (Ex 23:25, Psalm 91, Deut 28, etc....) through to the New (Jas 5:14-16, Eph 6:3, Matt 6:33, etc.). The OT references are innumerable, and some are re-iterated directly in the NT (e.g. Eph 6:3, 1 Pet. 3:10-12, Heb 13:5-6). I believe God's overall sentiments and benevolence are the same toward the people of God, no matter what covenant. I also believe that we should not be ecclectic in which Psalms and Proverbs to take when they are general references to "the righteous", "them that fear the Lord", etc.
3) The book of Acts. The disciples could perform amazing feats by the power of God to be rescued from any adverse situation. I don't believe they just suddenly couldn't do those things when they were martyred. I don't believe God just stopped answering their prayers/confessions of rescue (2 Cor 1:8-10, 2 Tim 3:11, 4:16-18, 2 Thess 3:1). That would violate His promises in Jn 14,16 concerning doing "anything" they asked. Thus they must have had a desire to go, especially being that Paul had a vision of the third Heaven. If I had that revelation I might be itching to go as well. People like this "accepted not deliverance, that they might obtain a better resurrection" (Heb 11:35). I'm sure we can see different nuances in this verse, but I think the overall principle is the same. I don't think it has to mean that "deliverance" meant bowing the knee to Baal to be freed from death. It’s very plausible that it means not heeding the warnings of the Lord for deliverance (Acts 21:4-13), but willingly dying. Those who are willingly martyred receive more heavenly rewards (Mt 5:12) and thus a better resurrection.
OBJECTIONS ANSWERED:
OBJECTION:
I believe scripturally that our death is determined by God, because God has ordained every one of our days before any one of them ever came to be (Psalm 139:16).
ANSWER:
Our death is foreknown by God, in the sense that He can look ahead and see the future. However, length of days is dependent on us. And I don't believe God could experiment with multiple actual futures and pick one. There is only one actual future, based on contingencies which actually occur. Those contingencies dictate the length of our lives. Observe the following passage:
Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. (Deut 5:16)
The Westminster Larger Catechism calls this fifth commandment “an express promise of long life and prosperity, as far as it shall serve for God’ s glory and their own good, to all such as keep this commandment.” This commandment, given in Exodus 20:12 and Deuteronomy 5:16, is the only commandment with a direct promise; a promise of long life and prosperity to those who honored their father and mother. As expected, this same commandment is in the New Testament. Ephesians 6:2-3 reiterates the commandment with precisely the same promise. Paul teaches, “Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth.” He is directly upholding the specific Old Testament promise of longevity. The following verses show God’s plan of longevity for his people:
Behold, that thus shall the man be blessed that feareth the LORD…Yea, thou shalt see thy children’s children. (Ps 128:4,6)
Ye shall serve the LORD your God … the number of thy days I will fulfil. (Ex 23:25-26)
The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased. (Prov 9:10, 11)
Hear, O my son, and receive my sayings; and the years of thy life shall be many. (Prov 4:10)
let thine heart keep my commandments … For length of days, and long life, and peace, shall they add to thee. (Prov 3:1-2)
The fear of the LORD prolongeth days: but the years of the wicked shall be shortened. (Prov 10:27)
He that dwelleth in the secret place of the most High … Because thou hast made the LORD, which is my refuge, even the most High, thy habitation … Because he hath set his love upon me … With long life will I satisfy him. (Ps 91:1,9,14,16)
Notice that every one of these promises of longevity is conditional. The believer must receive the promises via obedience, fear of the Lord, wisdom, among other essential ingredients of faith.
God has allotted a full life for us, but unfortunately we can die before our appointed time. Ecclesiastes 7:17 tells us, “Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?” Psalm 55:19 tells us, "bloody and deceitful men shall not live out half their days; but I will trust in thee." The date of our death is therefore not necessarily our appointed "time" to die, nor is it necessarily our alloted "days". Many people die before their appointed time, and before their alloted days.
I don't think Psalm 139:16 has anything to do with God numbering my days. I agree with the KJV and Revised on this verse. The pronoun "all" is likely referring to his members (substance) discussed in the previous verse:
"Thy eyes saw my substance, yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." (KJV)
"Thine eyes did see mine unperfect substance, and in thy book were all my members written, which day by day were fashioned, when as yet there was none of them." (ERV)
In this regard, Adam Clarke's commentary makes sense in that it has nothing to do with our days, but rather Him knowing us in the womb as we were being formed day by day:
“Thine eyes did see my substance golmi, my embryo state—my yet indistinct mass, when all was wrapped up together, before it was gradually unfolded into the lineaments of man. "Some think," says Dr. Dodd, "that the allusion to embroidery is still carried on. As the embroiderer has still his work, pattern, or carton, before him, to which he always recurs; so, by a method as exact, revere all my members in continuance fashioned, i.e., from the rude embryo or mass they daily received some degree of figuration; as from the rude skeins of variously coloured silk or worsted, under the artificer’s hands, there at length arises an unexpected beauty, and an accurate harmony of colours and proportions." And in thy book all my members were written "All those members lay open before God’s eyes; they were discerned by him as clearly as if the plan of them had been drawn in a book, even to the least figuration of the body of the child in the womb."” – Adam Clarke’s Commentary
Even if it is a statement of foreknowledge of our years, it is a simple foreknowledge (looking ahead), not a decree as to how long I would live unconditionally, nor a decree of how long God desires that I live in this created universe.
OBJECTION:
Everything that occurs is in God’s will (including premature death of believers). Everything is a means to His ends.
ANSWER:
This whole means/ends concept is sketchy to me. You make it sound like everything that happens in our lives is God's will, which directly violates many scriptures expressing God's will concerning salvation (1 Tim 2:4) and sanctification (1 Th 4:3, 1 Cor 10:13). Consider Israel. God's "End" for Israel has always been for "completeness, soundness, welfare, peace, prosperity" (Shalowm), not evil (Jer 29:11). In fact, some of the things they were doing had not even come into His mind (Jer 19:5, 32:35). God's perfect will is foregone in many lives.
Sure, I agree that his ultimate end (i.e. the events in the book of Revelation) will come to pass no matter what. However, the path taken to get to that future is a path made up of trillions of human decisions and actions in cooperation (or lack thereof) with God's precepts, ordinances, and intervention. God simply sees that future in light of all of those actions and decisions. Of course God can and does intervene to make sure certain things come to pass (i.e. his fixed will). However, just because a certain future is going to occur does not mean that everything leading up to it is God's will -- and we must never confuse God's foreknowledge with God's foreordination. God has chosen to make the future of this universe dependant on His will PLUS human wills.
OBJECTION:
The apostles experienced extreme persecution. We should therefore not believe for deliverance.
ANSWER:
We must not equate our suffering to apostolic suffering in all cases. We are not all called to be apostles and suffer as Paul was appointed to suffer. Apostolic suffering and martyrdom were special ministries that spread the Gospel rapidly through the early Church. Paul was a “chosen vessel”, chosen to suffer “great things” for Christ’s name sake (Acts 9:15, 16). Paul also clearly told Timothy, the Corinthians, and the Thessalonians the clear “appointment” the apostles were given to suffer for the sake of them. He told Timothy he had an “appointment” (1 Thess 3:3), for which cause he suffered (2 Tim 1:11, 12). He told the Corinthians, “so then death worketh in me, but life in you” and “For all things are for your sakes” (2 Cor 4:12-17). The apostles were appointed to this suffering for our sakes, that the body of Christ would grow into a massive force in the earth. We should not all go out and get martyred today. The church would disappear.
So, while I agree many persecution passages relate to us, this doesn't mean that deliverance is not available nor that persecution is God's will. These promises of persecutions are mere statements of foreknowledge, not statements of God’s will or intentions. Similarly, Jesus said "the poor will always be among you", yet being in poverty is not God's will, because He promises to provide our needs (Mt 6:33).
OBJECTION:
I would disagree that God always promises to protect His people physically. If that was true then Philippians 1:29 would not be true. How could God promise persecution and absolute protection at the same time?
ANSWER:
You're right in the sense of timing. Once we are placed in a situation, the way we handle it is critical. God's timing is not our timing, and often the timing of rescue depends on how we are handling the situation (standing in faith, being obedient, not complaining). Some examples are Israel's delay in getting to the promised land due to murmuring and disbelief (Psalm 78), Daniel's twenty-one day delay in answered prayer due to spiritual warfare (Dan 10:13), and Job's delayed deliverance due to His speaking "without knowledge".
I don't define deliverance as meaning we'll never be attacked. Paul and Silas were delivered from jail as they worshipped God in hymns (Acts 19). Peter was delivered from jail as the church interceded for him (Acts 12). These are examples of persecution with rescue. "Many are the AFFLICTIONS of the righteous but the Lord DELIVERS them out of them all." How they handled these situations was critical. Had they murmured and complained, it's possible they would have sat in prison a long time.
I don't believe in absolute protection from everything, otherwise we wouldn't even be tempted to sin. It's all spiritual -- we battle not against flesh and blood. Satan is the god of this age and prince of the power of the air. When Adam sinned, God delivered the kingdoms of the earth over to Satan. Now the "whole world lieth in wickedness". In these circumstances, God obviously permits persecution. So afflictions come, according to Psalm 34, but God delivers us from each one, ONE BY ONE, as they come -- as long as we cooperate with Him. These short times of suffering do work towards our perfection, strength, and establishment.
1 Pet 5:8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
Jas 1:3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
Rom 5:3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope:
Even though we can be perfected through these sufferings, God's ultimate will is not our sufferings. We can also be trained and perfected through the Word of God (2 Tim 3:16-17, cf Psalm 1:1-3, Josh 1:8). Psalm 1 proves that the preferable means to success is through the Word, not through the school of hard knocks or sufferings. There are trillions of ways that God can save and sanctify individuals. It is only because fallen humanity doesn't cooperate with Him, that he allows suffering to sometimes be used to perfect us.
OBJECTION:
So, it appears as if you believe in deliverance but not necessarily protection. If this is the case, what do you do with verses that talk specifically about protection, like Psalm 34:20?
ANSWER:
It's all how we define persecution and suffering. The verses we've addressed by Paul and Peter don't specify. There are many forms of suffering -- an unbelieving husband leaving a Christian wife causes suffering. Being surrounded by sinners daily, and watching their sinful lives, is a form of suffering. Being verbally reviled and excluded by your peers is persecution. Being fired from your job for witnessing to someone is suffering. Perhaps I get thrown in jail by some oppressive government for preaching the gospel, but I trust God for them not to break my legs. It's still persecution, AND Psalm 34 is respected. The bottom line is, Paul quoted Psalm 34 in regards to physical persecution. I don't think it's unreasonable to do the same today.
OBJECTION:
I would also disagree that God's treatment of people is the same across all covenants. There are clearly differences between the Mosaic and New covenants, but many of the promises you often refer to (i.e. Deut. 27-29) are specific to the Mosaic covenant, which is now obsolete (Hebrews 8:13).
ANSWER:
It’s all related to the Abrahamic covenant, which holds today. Read Psalm 105, which recounts all of Israel's history, and then says:
"For he remembered his holy promise, and Abraham his servant." v 42
All of His benevolence to Israel was rooted in Abraham. God promised Abraham that He is his shield (Gen 15:1). The Mosaic piece was the Law, or the means to getting the Abrahamic blessings. Even the corollary to Deuteronomy 28-29 ties the blessings to Abraham (See Deut 30:20). Even Israel's wealth and abundance was tied to the Abrahamic promise (See Deut 8:18). I am a child of Abraham today (Gal 3:29). Therefore, God is my shield!
The Mosaic Law was just a set of conditions added in order to obtain those blessings of Abraham. God told Israel:
Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers (Deut 7:12)
“The fathers” is a reference to Abraham, Isaac, and Jacob -- The Abrahamic covenant. Now we are "redeemed from the curse of the Law", and Christ has fulfilled the "righteous requirements of the law", thus the Abrahamic blessings are on the table without requiring the ceremonial law. In order to obtain them now, we have to abide by New Testament commands: The Law of love and faith (1 Jn 3:22-23). Of course, the Law of Love still includes the Ten Commandments (See Romans 13:9). I believe the law of faith entails an unwavering faith in God and that which He has promised (Mk 11:22-24).
So many people have been confused regarding these Old Testament promises. Yet, even the reformed teachers believed they applied to today, at least in some sense. For example, John Calvin wrote concerning Psalm 91:
"Angels are the ministers and dispensers of the divine bounty towards us. Accordingly, we are told how they watch for our safety, how they undertake our defense, direct our path, and take heed that no evil befall us."
Regarding Psalm 34:7, JFB commentary (Calvinist), says:
"It may be added that no one can prove that what is here stated by the psalmist may NOT be literally true at the present time; and to BELIEVE that we are under the protection of angels may be as philosophical as it is pious. The most lonely, the most humble, the most obscure, and the poorest child of God, may have near him and around him a retinue and a defense which kings never have when their armies pitch their tents around their palaces, and when a thousand swords would at once be drawn to defend them."
Either these promises are for today or not! Let’s stop sitting on the fence and believe the Word!
OBJECTION:
"Anything" they ask in John 14, 16 must include the will of God, and sometimes it is God's will for believers to suffer (1 Peter 4:19).
ANSWER:
I agree. The substance of that suffering is what I tend to disagree with. There are two different interpretive options in understanding 1 Peter 4:19.
1) The suffering which is God's will (4:19) is suffering "in the flesh" by ceasing from sin (4:1b). This is God's will – for us to deny ourselves and take up our cross daily. Denial of worldly pleasure and carnal craving is a form of suffering.
One might object by saying that suffering “in the flesh” in 4:1b is parallel to the type of suffering Jesus experienced physically, spoken of in 3:18 and 4:1a. These objections arise from the hermeneutic that demands 4:1a to be the exact same suffering as 4:1b. I would challenge you to consider that comparing us to Christ doesn't necessitate that the parallel concept means exactly the same thing as it did in Christ's case. For example, I am crucified with Christ, buried with Him in baptism, and as He rose we should raise to the newness of life (Romans 6, Ephesians 2). In addition, my life of self denial is a form of Christ's crucifixion (i.e. deny self and take up cross). So the suffering in 1 Peter 4 pertaining to Christians doesn’t have to mean physical persecution exactly as it did for Christ.
2) The suffering which is God’s will (4:19) is physical persecution. However, Paul is distinguishing two types of suffering -- Suffering deservedly (v15) versus suffering undeservedly (v16). Verse 19 is stating that, IF YOU ARE SUFFERING, the latter would be God's preference to the former (See also 1 Pet 2:20-21, 3:17). So it is God's relative will, not His absolute will. The one form of suffering is His will relative to the other, but I still believe His overall will is for neither; for His ultimate will is the Edenic pleasure that Adam forfeitted.
Neither one of these options necessitates that our martyrdom is His will.
OBJECTIONS:
Another good example of suffering that leads to death with no deliverance is found in Revelation 2:10: "Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life."
ANSWER:
I agree, we should be faithful even to the point of death. The question, “Is He stating that death is God’s will, or that their faithfulness is God’s will?” I don't think this passage explicitly states God's will about persecution. At most, it may be demonstrating God’s foreknowledge of our persecution. Of course God knows many won’t be delivered from persecution. However, the deliverance is up to them, not God. They may not be delivered if:
a) They choose not to be delivered
They decide not to stand in faith for deliverance but willingly die (e.g. Like Apostle Paul going to Jerusalem in spite of warnings). God may offer us the choice to be delivered or die. If we want to be delivered we can ask for deliverance and heed his promptings on what to do or not to do. If not, then we won't. It's kind of like "you have not because you ask not".
b) They do choose deliverance, but:
Something is blocking the prayer (disobedience in other areas of their walk). I know people who have intense faith to proclaim Christ to the end, yet have little faith in other areas, or they have some problems loving certain people, etc. Or perhaps the level of individual or corporate faith that would move God to deliver them is not being exhibited (whether that be a sin or not we cannot always be sure). Think of the Syrophenician woman. Had she not demonstrated “great faith” for her daughter’s wholeness by her persistence, it wouldn't have been a sin, but she would have foregone her daughter's deliverance (Mt 15:28). Failure to receive is not always necessarily sin, but just falling short of mountain moving faith; a faith that is often exhibited by those mature in the Word, not those who are not (unless they are granted the miraculous gift of faith). Think also of Hezekiah, who was told by Isaiah to prepare for imminent death. Hezekiah turned his face to the wall and boldly prayed to God, adding fifteen years to his life. Had he not done so, it wouldn't have been a sin, but he would have died prematurely.
OBJECTION:
Were the disciples specifically promised protection?
ANSWER:
The following passages show that protection is part of the commissioning for evangelism:
The Great Commission (which extends to all believers):
Lk 21:12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.13 And it shall turn to you for a testimony.14 Settle it therefore in your hearts, not to meditate before what ye shall answer:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name’s sake.18 But there shall not an hair of your head perish.
Amazingly, history tells us that the Christians were miraculously preserved from the destruction of Jerusalem in 70 AD. By divine oracle, they were told to flee to Pella. How verse 18 ties to verse 16, not all scholars are sure. In verse 16, Jesus tells his audience "they shall put of you death" (YLT) , yet in verse 18 He tells them "not a hair of your head shall perish". Perhaps the "of you" in verse 16 is referring to false Christians in their midst, while those in verse 18 are true Christians. Or perhaps verse 16 is a statement of the actual future (i.e. some of you will die), while verse 18 is a statement of Jesus's will (i.e. I don't want any of you to die). The subjunctive mood of the verb "perish" would actually support this interpretation -- "may not a hair of your head perish".
The Commissioning of the Seventy:
Lk 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come...19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
Did these disciples experience hurt, harm, and danger? Of course. Does that nullify the promises? Of course not. Though these promises were stated unconditionally, I’m sure they were conditional, as are most promises in scripture. Even promises that appear unconditional are actually conditional (Compare Josh 1:9 with Josh 7:12). The disciples were imperfect, as we are, and perhaps didn't always follow the Spirit's promptings in terms of where to go or not go to avoid certain dangers. For example, in Acts 27:10-11, under the unction of the Spirit, Paul warned the sailors that there would be a shipwreck and they didn't listen. Epaphroditus nearly died due to overworking himself in ministry (Php 2:25-27). I’m sure God was prompting him to slow down a little to avoid sickness. I believe God is prompting us daily in such a manner, such that dangers could be averted.
In summary, the authority the disciples had over circumstances was part of their ministerial calling. If you believe the great commission is for all, then the same authority applies to us (Mark 16:17-18). We can cast out the very demons that may be influencing people to harm us while we minister. The mere authority, however, does not guarantee perfect enforcement. We are imperfect, as were the disciples of old.
OBJECTION:
Paul’s quoting of Psalm 34 was for a specific historical instance in his ministry. He did not apply it to the church.
ANSWER:
If Paul confessed God's continued deliverance and also quoted Psalm 34:19, so can I. I believe that we are called to do as the apostles did, except for specific callings and gifts they had which we don't (varying gifts of Spirit, the calling to write scripture, and even perhaps martyrdom as I've already demonstrated). There is no "gift of the spirit of deliverance", nor any indication that God is a respecter of persons in this area. Therefore, I would say it's safe to exemplify the apostle Paul in claiming Psalm 34, especially when the Psalm clearly states, "many are the afflictions of the RIGHTEOUS...", not "Many are the afflictions of PAUL ..."). Paul instructed several of the churches to follow the example of the apostles (1 Cor 4:16, Phil 3:17; 4:9, 2 Thess 3:9). We must follow those “who have spoken unto you the word of God: whose faith follow, considering the end of their conversation” (Heb 13:7).
In addition, I have a question for you regarding hermeneutics. You claim that Paul's confession of deliverance applied only to him. Where do we draw the line in contextualization? Should we only form doctrines when Paul uses the phrase "if any..." or "whoever..." If that's the case, then several texts we often apply to all Christians only apply to Paul. For example, in Romans 7, maybe the struggle mentioned only applies to Paul, since he only uses the pronoun "me". Or maybe only Paul was freed from the law of the sin and death due the law of life in Christ (Rom 8:2). What makes us generalize things? I would say it is other verses which help shape that generalization. I see the promises of divine physical protection as available to the people of God based on an Abrahamic promise, offered again under the Mosaic law, stated as a general principle in Proverbs and Psalms, and confessed by Paul in the New Testament. Therefore, I come to the conclusion that the righteous have the option to be delivered or obtain a better resurrection by not accepting deliverance (Heb 11). Your hermeneutic works a different way. You assume that deliverance is not available, because some New Testament folks weren't delivered and the New Testament talks about suffering. You then claim that various Proverbs, Psalms, Mosaic/Abrahamic blessings are not for today. This is our hermeneutical divide. You take experience and interpret scripture. I just interpret scripture, regardless of experience.
OBJECTION:
Jesus told Peter how he would die and explicitly said that his death would glorify God (John 21:18-19)
ANSWER:
Of course Christ is glorified any time we are persecuted (1 Pet 4:14), but that doesn’t mean that persecution is His will. Stephen called persecution "sin" (Acts 7:60). To say that persecution is God’s will is to say that sin is God’s will. Paul tells us that persecution is has it’s foundation in the fact that “all men have not faith” (2 Thess 3:2). So to say that persecution is God’s will is to say that it’s not His will for all men to be saved (1 Tim 2:4).
The only reason God is glorified in the death of a martyred believer is because that believer died standing for Christ rather than for some other reason. However, the release from sickness (Jn 11:4, Mt 15:31, Ac 4:21), physical danger, as well as any fruits of the Christian walk (Jn 15:8) also serve as avenues of glory for God and the demonstration of His power and faithfulness, as long as they are done through the ability which God gives (1 Pet 4:11). God is glorified as long as we act in faith. Paul tells us,
“For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.” (Rom 14:7-8)
We must also not forget that Jesus’ statement to Peter in John 21:18-19 was simply a statement of foreknowledge. God can see the actual future. This doesn’t mean that the things God sees in the future are all His will or not. It also doesn’t nullify Peter’s choice in the matter. Adam Clarke tells us the following concerning Peter’s choice:
“Ancient writers state that, about thirty-four years after this, Peter was crucified; and that he deemed it so glorious a thing to die for Christ that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did.”
Just like Paul, Peter chose to die for Christ, and in a manner that would bring honor to Him.
OBJECTION:
Perhaps it was God's will that they "come home". If that was the case, the spirit-led, faith-filled person would pray for peace and endurance through the trial instead of praying to be removed from it. Just because God did not give them the answer that you expect, doesn't mean that God stopped answering their prayers. Anyone who would stop praying because they perceive that God has stopped answering is not very spiritually mature.
ANSWER:
The Bible is clear on prayer. If we pray according to His will, we have the petition we asked (1 Jn 5:14). Otherwise, the prayer isn't answered. If we didn’t get the petition, then we didn’t know His will, which we are commanded to know (Eph 5:17), nor did we seek and obtain His wisdom in the matter (Jas 1:5-7), nor did our desires line up with His (Psa 37:4). So you either get the thing you prayed for (in God’s time), or you prayed disobediently. So either the martyred disciples prayed for deliverance disobediently at the end (and weren't granted it because it wasn't God's will), or they prayed like you said "for peace and endurance through the trial", which was a God-given desire placed in them as they delighted in Him. Perhaps God gave them that desire because they had done all they needed for the kingdom and were done with their ministries on earth. At this point, the bliss of Heaven is preferable to life on Earth.
Here's the bottom line with Paul:
Knowing God’s promises, Paul told the Thessalonians to pray that He be delivered
2 Th 3:1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: And that we may be delivered from unreasonable and wicked men: for all men have not faith.
Jesus taught that when we pray, we should pray, believing we receive what we pray for. So Paul would have expected the Thessalonians to pray believing.
Mk 11:24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. (c.f. James 1:6, Mt 21:21-22)
And Paul also believed for God’s continued deliverance
2 Cor 1: 8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: 10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;
If Paul asked me to pray for something, I would pray believing that what I prayed comes to pass. The whole James 4:15 concept (i.e. if it be your will) isn't addressing prayer at all. James is talking to a bunch of "sinners...double-minded" (v8) who were walking around to the beat of their own drum pridefully (v 16). If we are walking a Spirit led life, we don’t need to redundantly post the adage “if it be thy will” after every request. The Spirit led, Word-filled, faith-filled child of God knows God’s will much more than the double minded audience of the book of James.
OBJECTION:
The real crux of the debate: Is our death something in which God has a specific will or is it flexible? I think it’s specific.
ANSWER:
Based on my pursuit of making all of scripture line up (including generalized Psalms and Proverbs), I think there must be flexibility -- contingencies. In other words, our longevity depends on us as opposed to some fixed decree by God.
Here are a few more generalized passages, which I believe span all covenants and are rooted in the Abrahamic covenant:
Psa 41:1 Blessed is he that considereth the poor: the LORD will deliver him in time of trouble. 2 The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies.
Psa 103:2 Bless the LORD, O my soul, and forget not all his benefits: 3 Who forgiveth all thine iniquities; who healeth all thy diseases; 4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; 5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s.
Psa 56:9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me. (Last time I checked, Paul said that God is still for me -- Rom 8:31)
Psa 37:39 But the salvation of the righteous is of the LORD: he is their strength in the time of trouble. 40 And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
Psa 18:2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. 3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
Psa 27:1 The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident … 5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.
I don't think it's unreasonable to display this kind of faith. Nowhere does it say that David was given specific prophetic revelation of his deliverance. These were shear statements of faith based on His knowledge of God’s faithfulness to the seed of Abraham. He didn't think about how other prophets were killed (Mt 5:12, Heb 11:32-37) and that God might want him to die that way. No, he just stood firm for deliverance as if He knew it was God’s will for him.
OBJECTION:
The Bible says that “all things” work together for good (Rom 8:28), and that God works “all things” after the counsel of His own will (Eph 1:11). So I think God has people martyred to bring to pass His will and ultimate good for humanity.
ANSWER:
The Bible also says that:
“… with God all things are possible.” (Mt 19:26)
“… all things, whatsoever ye shall ask in prayer, believing, ye shall receive.” (Mt 21:22)
“he expounded all things to his disciples.” (Mk 4:34)
“If thou canst believe, all things are possible to him that believeth” (Mk 9:23)
“… all things are clean unto you.” (Lu 11:41)
“Come, see a man, which told me all things that ever I did: is not this the Christ?” (Jn 4:29)
“And all that believed were together, and had all things common” (Ac 2:44)
“I have shewed you all things…” (Ac 20:35)
“… how shall he not with him also freely give us all things?” (Ro 8:32)
“All things indeed are pure; but it is evil for that man who eateth with offence.” (Rom 14:20)
“All things are lawful unto me, but all things are not expedient” (1Co 6:12)
“I am made all things to all men, that I might by all means save some.” (1 Cor 9:22)
“But we do all things, dearly beloved, for your edifying.” (1 Cor 12:19)
“But ye have an unction from the Holy One, and ye know all things” (1 Jn 2:20)
“Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3Jo 1:2)
“He that overcometh shall inherit all things…” (Rev 21:7)
Now re-read those verses with the understanding that “all things” is unlimited, meaning “all things in the universe”. It’s not appropriate, because the context of each passage must drive the meaning. For example, does Mt 21:22 say that I can ask for a prostitute and receive one? Does Mk 4:34 say that Jesus expounded every piece of information of the universe to his disciples? Does Acts 2:44 teach that all believers even had the same wives? Does Romans 8:32 guarantee we get a brand new Mercedes? Does 1 Jn 2:20 teach that we know every piece of knowable information? I would say the answers to these questions is “No”. Why would the “all things” in Romans 8:28 and Ephesians 1:11 suddenly be free from contextual constraints?
Adam Clarke comments concerning Romans 8:28:
“1. That the persons in whose behalf all things work for good are they who love God, and, consequently, who live in the spirit of obedience. 2. It is not said that all things shall work for good, but that sunergei, they work now in the behalf of him who loveth now, agaposi; for both verbs are in the present tense. 3. All these things work together; while they are working, God’s providence is working, his Spirit is working, and they are working TOGETHER with him. And whatever troubles, or afflictions, or persecutions may arise, God presses them into their service; and they make a part of the general working, and are caused to contribute to the general good of the person who now loves God, and who is working by faith and love under the influence and operation of the Holy Ghost. They who say sin works for good to them that love God speak blasphemous nonsense. A man who now loves God is not now sinning against God; and the promise belongs only to the present time: and as love is the true incentive to obedience, the man who is entitled to the promise can never, while thus entitled, (loving God,) be found in the commission of sin. But though this be a good general sense for these words, yet the all things mentioned here by the apostle seem more particularly to mean those things mentioned in Rom 8:28-30”
So Romans 8:28 is conditioned on a present tense love for God (which is demonstrated by a present tense obedience to God – Jn 14:23), and the “all things” is limited to the good things in context, namely our justification and ultimate glorification (Rom 8:30).
Similarly, Ephesians 1:11 affirms merely that God accomplishes the designs of salvation (for both Jew and Gentile) according to the counsel of his own will. The context of Ephesians 1 is the plan of salvation for mankind.
OBJECTION:
I’m still not convinced that I can believe for God to save me from martyrdom?
ANSWER:
Is Eph 6:1-3 not a reiteration of a promise in the Old covenant, a promise of long life? Does this also not support multiple proverbs which say that, in general, our longevity is based on our obedience (Prov 4:10)?
If the death of the apostles abolishes the promises of Psalm 34 for the New Testament, did Psalm 34 even apply to the Old Covenant people, seeing that some of them were persecuted and killed as well (Heb 11, Mt 5:12)? Who does it apply to?
Are the "good days" Peter conditionally promises in 1 Pet 3:10 (directly quoting from Psalm 34) the same as the "good days" in the original Psalm? If so, should not the general context of the whole Psalm be part of those good days and thus applicable for the New Testament believer?
Are the Proverbs timeless principles or dispensational principles? Do the following Proverbs say that, in general, we are delivered from enemies? In the original context of these proverbs, did Solomon mean spiritual safety only? Did God suddenly cease to care about our physical safety in the New Testament? If these proverbs don't apply, do any proverbs apply to us? If not, why do so many people use other proverbs to establish other doctrines, such as “wine is a mocker”, or “The king’s heart is in the hand of the LORD…he turneth it whithersoever he will”, or “Trust in the Lord with all your heart…He will direct your paths”, “bring up a child in the way that he should go and when he is old he will not depart”.
Prov 1:32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. 33 But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.
Prov 11:8 The righteous is delivered out of trouble, and the wicked comes in his stead.
Prov 11:9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
Prov 12:13 The wicked is snared by the transgression of his lips: but the just shall come out of trouble.
Pr 18:10 The name of the LORD is a strong tower: the righteous runneth into it, and is safe.
Prov 19:23 The reverence of Yahweh, leadeth to life, satisfied then, let a man remain––let him not be visited by calamity. (Rotherham)
Pr 28:26 He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Pr 29:25 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe