Tim Hayes

Against Nature

God intends for us to learn from His design (1Co 11:14); it’s good in every conceivable way. (Ge 1:31) So when we violate any aspect of natural order, we’re asking for trouble.

This is the fundamental problem with homosexuality: it violates natural design. God calls this out when He describes it as changing the natural use into that which is against nature (Ro 1:26), and leaving the natural use. (Ro 1:27)

This isn’t complicated: we’re perfectly designed as male and female to procreate though stable, heterosexual relationships. Homosexuality is a fundamental, flagrant violation of this design: such relationships can’t produce offspring because they’re unnatural; it’s using sexuality in unintended ways for unintended purposes, twisting it, perverting it. (1Ti 1:10)

God forbids such perversion in His Law (Le 18:22, 20:13), along with many other kinds of sexual activity. Because God is good, His Law is also good (Ro 7:12) for us all, and it isn’t optional: those who refuse to obey God as a manner of life identify themselves as children of disobedience, alienated from God and subject to His wrath. (Ep 2:2-3)

Our desires and natural instincts are not the point; we’re all born with a sin nature, with an inclination to violate God’s law: in our natural state we won’t submit to God. (Ro 8:7) God didn’t make us this way; we’re fallen beings, corrupted through our own lusts (2Pe 1:4), with a will that’s free to depart from God, and does so with remarkable consistency.

It’s not easy for anyone to control and discipline themselves, consistently curbing their natural appetites for a greater good; this is the mark of maturity and wholesomeness; very few master themselves here. It’s a journey, and it takes time. To truly overcome our evil tendencies, we must start by getting a new nature from God (Ez 36:26); our old one won’t get us very far at all. (Ga 6:15)

When we give ourselves over to unnatural desires they become part of us, taking root and establishing themselves, corrupting our souls and enslaving us (2Ti 2:25-26); this ultimately drives us to sin and separates us from God. (Ja 1:15) Normalizing perversion simply encourages more of us to do this, weakening our culture and destroying the fabric of society.

It’s wisdom to recognize God’s perfect design in us, and to concede that any inclinations contrary to it are rooted in lies designed to destroy us. When we align our minds with truth, our passions inevitably follow. It’s a spiritual war with a real, evil, spiritual enemy (Ep 6:12), seducing and tempting us. We ought not to give such an enemy place in us, receiving his appeals to seek satisfaction apart from God. (Ep 4:27) Rather, we should ask God to help us learn to be content (Php 4:11) in Him, trusting God to quicken us so that we can live for Him.

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I Will Have Mercy

One Sabbath day the disciples were hungry, so Jesus went through some corn fields so they could eat. (Mt 12:1) This was part of God’s social safety net (De 23:25), but the Pharisees began accusing them of breaking the Sabbath, looking for a way to find fault. (2)

In reply, Christ asks the Pharisees what they thought of David eating the shewbread as he was escaping from Saul (3-4), something they’d never allow. Why hadn’t God called David out on this? And why had God commanded the priests to continue their priestly duties on the Sabbath, something the Pharisees would consider profane in others? (5)

Christ concludes by noting that He’s greater than the temple (6), as reality is greater than its shadow (Col 2:17), and also Master of Sabbath, being its Author and knowing perfectly well how to apply it. (8)

Further, Christ declares the disciples formally innocent; they’d not actually broken Sabbath at all, only burdensome Pharisaical extrapolations of sabbatarian precepts, and identifies the root cause of the Pharisees’ error in their ignorance of a very basic principle of Torah: God prefers a merciful heart to being overly scrupulous in judging how well others are complying with Torah as they struggle and suffer. (7)

If the Pharisees had honored the spirit of Torah, loving mercy and humility as well as justice (Mi 6:8), they’d not have been adding burdensome regulations to Torah, and passing off their man-made doctrine as if it were God’s. (Mt 15:9)

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The Office of a Bishop

God describes two offices in His Church to which a man might be chosen: bishop (1Ti 3:1) and deacon. (1Ti 3:13) Each role serves the congregation as a representative, acting on its behalf.

Deacons oversee temporal concerns (Ac 6:2), and bishops provide spiritual care. (1Ti 3:5) Each role requires a solid, godly character, known by the saints and verified by experience over time in close community. (1Ti 3:2, 10)

Conspicuously absent are the roles of pastor and elder; neither term describes a church role or office. A pastor is spiritually gifted in caring for others, shepherding and nurturing saints to spiritual maturity. (Ep 4:11-12) An elder is simply an older man. (1Ti 5:1-2) Neither of these terms identifies a formal leadership role to which one might be chosen; no moral qualifications are ever mentioned for either one.

A unified brotherhood is the only valid leadership model in Christ’s church; any other is a corruption of the biblical pattern. Bishops and deacons are first and foremost brothers (Mt 23:8), acknowledged by the brotherhood as equipped to represent the congregation in specific ways.

Bishops, in particular, are typically chosen from among the elder brothers (Tit 1:5), being recognized by the brothers as God’s representatives of the congregation to those outside it. (1Ti 3:7) No specific duties or responsibilities are ever detailed for bishops; they evidently have no specific function to fulfill within the church itself, apart from their roles as older, more influential and respected brothers. (1Pe 5:1-3)

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Establish the Law

Christians commonly teach that Faith and Grace don’t mix with the Old Testament Law. Since the law was our schoolmaster to bring us to Christ (Ga 3:24), does our faith in Christ relieve us of our obligation to obey God’s Law, or at least certain parts of it? (Ga 3:25) If Christ fulfilled the Law on our behalf (Mt 5:17), why should we worry about it?

God addresses this issue directly, saying: “Do we then make void the law through faith? God forbid: yea, we establish the law.” (Ro 3:31) A right understanding of salvation by grace through faith solidifies the continuing relevance of God’s Law in our lives. How so?

Firstly, sin is defined as breaking God’s Law: every time we sin we break God’s Law (1Jn 3:4a), because this is the definition of sin (1Jn 3:4b)

Secondly, Christ aims to take away our sin (1Jn 3:5), not just forgiving us of sin’s penalty, but delivering us of its power in our lives (Ro 6:14); so, as we corrupt the definition of sin we deceive ourselves concerning the purpose and work of Christ.

Without God’s Law, we don’t know what sin is (Ro 7:7), or uncleanness (Ep 5:3), or holiness. (Eze 44:23) This blinds us to whether we’re truly in fellowship with the living God, or worshiping an idol, an image of our own imagination.

Since our carnal nature will never obey God’s Law (Ro 8:7), comparing our hearts with the standard of Torah (Ja 1:23-24) is God’s way of helping us clearly and consistently identify what’s displeasing to God within us (Ps 119:9); it’s how we dispel the darkness. (Ps 119:105) If we don’t align with Torah, we have no light (Is 8:20), and will inevitably make up our own definition of sin, harming ourselves and others. But if we purpose to keep it as well as we can, our lives will be blessed. (Ja 1:25)

God’s Law is perfect, converting our souls (Ps 19:7a), as God uses it to transform us to love others with pure motives, discern between good and evil, and to know Him as He is. (1Ti 1:5) Torah is good for us when we use it as God intended. (1Ti 1:8)

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Zealous of the Law

If we could go back to the early days of the Church, and observe the followers of Christ during the time of the Apostles, most of us would be surprised by their passion for Torah, the Mosaic Law. The early Christians were zealous of Torah and we’re keeping all of it diligently, as well as they possibly could. (Ac 21:20)

According to the Bible, the original twelve Apostles who lived with Christ, walked with Him in Person and heard His teachings for three precious years, whom He commissioned to make disciples of the nations (Mt 28:19), never understood that any part of Torah, the Law of Moses, was abolished. (Mt_5:18)

These devout men, who walked in intimate fellowship with God the Father and His Son Jesus Christ, declaring unto us God’s way so that our joy might be full (1Jn 1:3-4), continued keeping Torah their entire lives, as if our duty to obey Torah was perfectly consistent with the redemptive work of Christ. (Acts 21:24)

These spirit-filled men were also deeply familiar with the ministry (Ac 21:18-19) and articles (2Pe 3:15-16) of the Apostle Paul, and were convinced that he also kept Torah as well as he could, and that he believed, practiced, and taught men to follow Christ the same way they did. (Acts 21:24)

Further, both historians and theologians verify that the idea of Christian’s having liberty to ignore certain kinds of Mosaic Laws was contrary to the beliefs of the early Church, only becoming common several decades after these early leaders passed on to glory.

So, the early Jewish believers, under the constant guidance and instruction of these original, spirit-filled Apostles (Ac 2:42), were all zealous of Torah, and the Twelve Apostles as well as the Apostle Paul were encouraging them in this. (Acts 21:24)

They weren’t keeping Torah in order to be saved, trying to establish their own righteousness as their unbelieving Jewish brothers were (Ro 10:3); they understood that faith in Christ establishes the Law (Ro 3:31), affirming its centrality in our walk with God. (Mt_5:19)

In other words, the thought of Christ abolishing Torah, and relieving His followers of their obligation to obey any part of it, was rejected by the early Church: this was considered heresy by the men who were the first-hand witnesses and custodians of the teachings of Christ Himself, and also by their direct disciples. Further, aware that Paul was often accused of promoting this specific, anti-Torah mindset, being very familiar with Paul’s articles and ministry, the Twelve Apostles concluded that these accusations were false, and that Paul’s beliefs and practices were perfectly consistent with their own. They held to the Law as the very definition of sin (Ro 7:7), a blessing to all who keep it. (Ja 1:25)

How can these things be?

There is only one reasonable way to interpret these facts and remain consistent with both scripture and history: admit that Christ did not abolish Torah, concede that He explicitly tells us not to think this way (Mt 5:17), and acknowledge that the Apostle Paul did not believe or teach this either. (1Ti 1:8) This fundamental error was introduced by ungodly men seeking to corrupt the Christian faith, and they did so very early in Church history.

The Apostle Paul himself warns us that this will happen (1Ti 4:1) shortly after he completes his ministry, spreading deception and infecting the churches. (Ac 20:29-30)

And at the end of his life, the Apostle Peter himself, whom Christ especially commissioned to care for His sheep (Jn 21:16), precisely describes what we find here: some things Paul writes are very hard to understand, which the unlearned and unstable wrest to their own destruction. (2Pe_3:16)

So, those who aren’t zealous of God’s Law (Ps 119:20), who aren’t meditating in it day and night (Ps 1:2) and trying to obey all of it that they can (Ps 119:6), thinking Paul teaches us to live any other way, dismissing any part of Torah, are not rightly dividing the Word; they’re missing God’s heart, and why He gave His Law to us (1Ti 1:5): the Spirit of Christ in every true believer delights in Torah. (Ro 7:22)

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Corrupt Communication

Of the abundance of our hearts we speak, whether for good or evil (Lk 6:45), so taming our tongues is taming our hearts, which is no small thing. (Ja 3:8)

Yet we’re commanded to let no corrupt communication proceed out of our mouths, only that which is edifying, ministering grace. (Ep 4:29)

Pure communication is more than just telling the truth; it’s speaking truth in love – for the benefit of both ourselves and others. (Ep 4:15) It’s refusing to demean others, or ourselves, or to posture or manipulate or control, or even simply to please and entertain. (Ga 1:10)

When we speak inauthentically, falsely, we re-wire our own spirits and minds, diminishing our character and weakening our inner man (Jon 2:8), corrupting our spiritual, mental and emotional constitution. (Pr 5:22) It’s then easier to speak more lies (2Ti 3:13), continuing to blur our own perception of reality (Ep 4:18), until we’re blind and numb (1Ti 4:2), having no clue where we are. (Pr 4:19)

As JEHOVAH God spoke Jesus Christ, the Logos, the divine Word (Jn 1:1), Truth itself (Jn 14:6), to bring the universe into existence out of nothing (Col 1:16), we also, made in the image of God, continually transform the chaotic potential before us into a present reality, both for ourselves and others. (Pr 18:21)

When we speak the truth in love, carefully articulating reality as well as we can, we create the most beneficial order out of the chaos, and transform the potential of the future into the best reality that we can. When we choose anything less, though arrogance or carelessness, we use this incredible, supernaturally empowered capability (Ja 3:6) to create something twisted, broken, corrupt. Whatever we do thus create with our words is etched into the very fabric of history itself (Re 20:12), indelibly and permanently for all to consider (Lk 8:17): it can never be undone.

Let’s be asking God to make us observant, aware of our speech, and any corruption in our words (Ps 119:29), which weakens and pollutes our souls, harming ourselves and those about us. Let’s weigh our words, measuring them, testing them (Job 12:11), fashioning them with purpose and deliberation and dignity. (Ec 5:2)

Let the Word of Christ dwell in us richly in all wisdom (Col 3:16), permeating our spirits, so that our speech will be Him living through us, speaking spirit and life anew by us (Jn 6:63), creating new reality with Him as we go, word by word; we will give account for every single one of them (Mt 12:36), and they will either justify or condemn us. (Mt 12:37)

Let the words of our mouths, and the meditations of our hearts, be acceptable in God’s sight, our Strength and our Redeemer. (Ps 19:14)

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The Oracles of God

The scriptures are essential to spiritual life (Ps 119:9); to depart from their precepts is to walk in darkness. (Is 8:20) They’re given by inspiration (2Ti 3:16) to make us wise unto eternal salvation (2Ti 3:15), providing more evidence of spiritual reality than any miracle ever could. (Lk 16:31)

But how do we know what scripture is? What documents should we consider to be inspired of God? How do we go about validating this? What tests should we apply? Several characteristics are common to all of the books included in the Bible, giving us ample clues.

To begin, we know that Jesus Christ, the greatest figure in human history, accepted the 39 books of the Old Testament cannon as scripture (Lk 24:44); He acted as if the Jews of His day had correctly identified all scripture, and only scripture, within these texts. (Jn 5:39) This is now a well-documented, historical fact.

And Christ’s Apostles identified certain new texts penned in their own era as inspired, the 27 books of the New Testament, which recorded the details of Christ’s teaching and ministry, the history of the early church, and how to rightly understand the ways and nature of God in light of all that had already been revealed. (2Pe 3:16) This is also a well-documented, historical fact.

All of these 66 texts in the cannon of Scripture, the Bible, have several unique qualities in common, which are to be expected from scripture:

All scripture is committed to the Jews, God’s chosen people (Ro 3:1-2), who have recognized each inspired text, acknowledged it as scripture, and committed themselves to preserving it for us all. Just as salvation is of the Jews (Jn 4:22), so also are the scriptures, which teach us the Way of salvation, of the Jews.
Scripture does not exalt any mere mortal to spiritual prominence or importance. The authors of scripture often did not even know that they were writing scripture; they did not do so in order to promote or enrich themselves. Those who did write any details about themselves admitted faults which implicated themselves as fallen souls, much in need of grace. There is no record of any author of any biblical text proclaiming that God had perfectly inspired the text through themselves. The assertion and confirmation of inspiration was made independently, through godly men and women who were not in any kind of league with the author to promote them. (Lk 14:11, (Pr 27:2)
Scripture does not contradict any truth of any kind; each text retains a perfect integrity with every other inspired text (Pr 30:5), with science (1Ti 6:20), and with history. (De 18:21)
All scripture is generally received by the people of God as the Word of God. (Ps 119:105) As a pillar upholds a roof and connects it with the ground, so the church upholds the truth of God as His Spirit reveals it to her (1Jn 2:27), and teaches her how to translate that truth into godly behavior. (1Ti 3:15) As a spiritual community, the early Jewish Christians recognized the spiritual power of the Word of God in the New Testament cannon and affirmed it, piece by piece, just as their fathers had recognized the Old Testament cannon of scripture.
All scripture is profitable for godly instruction (2Ti 3:16), teaching us how to walk with God. It glorifies God, not man (1Co 1:29), and feeds our spirits so that we grow up into the image of Christ. (1Pe 2:2)

All scripture is sacred: add not unto His words, and neglect them at your peril. (He 2:1-4) It is living and powerful, sharper than any two-edged sword. (He 4:12) Let’s delight in God’s engrafted Word, as a perfect gift, hiding it in our hearts and meditating in it day and night, so that it might quicken us (Ps 119:50), and enable us to rightly divide it. (2Ti 2:15)

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Call on the Name

One of the most abused texts in Scripture must be Romans 10:13 – “For whosoever shall call upon the name of the Lord shall be saved.” Today, it’s generally taken out of context to try to help people receive Christ, teaching that those who ask God to save them are guaranteed eternal life.

But the context indicates we must already believe in God in order to rightly call upon Him, (Ro 10:14a), and that those who thus believe are already saved. (Ro 10:10a) Salvation occurs as we first believe in God (Ga 3:6), as our basis of trust changes from ourselves to Christ, not when we ask to be saved.

This exposes a basic contradiction inherent in the typical evangelical gospel message: when we ask Christ to save us we’re admitting we aren’t saved, and if we aren’t saved then it follows that we don’t yet rightly believe on Christ. (Jn 3:18)

So, asking Christ to save us can’t be an expression of faith; it’s an admission of our unbelief. Teaching that one can be saved like this, by rote prayer as they continue in unbelief, is in fact another gospel (Ga 1:6), a false, perverted one, offering a lie for eternal life.

What’s missing from this mechanical gospel is faith: supernatural assurance that Christ’s atonement has already secured our salvation. Apprehending the true nature of Christ’s work produces solid assurance of eternal life (1Th 1:5); without it we’re still lost, dead in our sin. (Ep 2:1)

Trying to mechanize the gospel takes God Himself out of the equation: yet He must enable us to believe unto salvation (Jn_6:29), bringing us to life as He gives us faith in Christ. (Ep 2:5) Until we’ve experienced this supernatural work, we must continue to seek the Lord.

It doesn’t matter how many times we’ve called upon the Lord if we haven’t believed on Him. Do we believe? That’s the question. It’s about who we’re trusting in: Christ or ourselves.

One way to tell whether we’re grounded in Christ is to notice were we look for assurance of our salvation. Do we look to Christ, and to the work He’s done? Do we look first to the cross, and see the efficacy and completeness of His work, how God has made Christ to be sin on our behalf? Or do we look to something we’ve done, to some act of receiving Christ? It makes all the difference in the world.

To call on the name of God means to take Him at His word, to trust that He’s faithful, reliable, to enter into His rest. (He 4:1) Only those who believe on Him can do this. (He 4:10)

To corrupt the Gospel by twisting such concepts is to miss the narrow gate. (Mt 7:14) Strive to enter; give diligence to make your calling and election sure (2Pe 1:10), and be established in your faith as God intended. (Col 2:7)

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I Hope In Thy Judgments

There are only two orientations from which we might view God and His Law: distrust and hope. We either believe God is good, and therefore that His decisions, evaluations, ways, laws and judgments are perfectly righteous and just (Ps 119:128), and thus we delight in God’s laws, and expect perfect goodness to come from obeying them, regardless of appearance (Ps 119:75), or we distrust God in some way, and expect His ways might be less than optimal, that we might fare better apart from Him.

The former view aligns us with reality, the latter postures us as the ultimate judges of God and of His Word (Ja 4:11), of Being itself, and thus aligns us with lies, darkness and deception. (Pr 4:19)

So, the Psalmist can ask God to keep him in the way of truth because he has maintained a posture of hopeful expectation in God’s judgments (Ps 119:43); he is trusting God in the face of suffering and injustice, hoping in God’s Word (Ps 119:147), trusting God will reconcile all things, and hasn’t set himself up as the judge of Being.

The corollary is that the more we posture ourselves as judges of Being, disdaining God’s purpose in Creation, questioning God’s wisdom in allowing evil and suffering in this world, the more we forfeit our access to and alignment with the truth.

Trusting in the goodness and love of God is a process, growing in the grace and knowledge of God. (2Pe_3:18) Casting ourselves upon God, let’s be asking Him to give us this understanding (Ps 119:34), making us understand the way of His precepts (Ps 119:27), and inclining our hearts unto His ways. (Ps 119:36) And let’s ask in faith, nothing wavering (Ja 1:6), knowing God is pleased to satisfy those who hunger and thirst after righteousness. (Mt 5:6)

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Beholding Vanity

With our eyes wide open, paying attention, observing the world around us, we notice and interpret the people, events, objects and places from the perspective of our world view. We instinctively assign value to what we see based on our belief system, according to our understanding of our purpose, and our perception of what will serve this purpose. Those who pursue the temporal see a certain kind of value, and those who pursue eternity see another.

As the Psalmist views this world, he asks the Father to turn away his eyes from beholding vanity, and to quicken him in the divine way. (Ps 119:37) He doesn’t want to stop looking, to be blinded to the world, to not be aware of life; he knows vigilance is godly. (1Pe 5:8) He’s asking to be energized in his world view, to be realigned along God’s eternal perspective. He wants to see the emptiness of the temporal realm for what it is: vanity. (Ec 1:14)

Our belief system governs how we focus our vision, and actually influences what we perceive. If our focus is on the short term, we’ll only recognize the natural, assigning value to what serves our own broken, temporary convenience and pleasure. Sowing to the flesh, we’ll be blinded by the corruption of lust and indulgence. (Ep 4:17-19) God isn’t mocked (Ga 6:7); our only reward will be short-lived, shallow, carnal pleasure. (Mt 6:5) It never satisfies (Ec 1:8), because it isn’t designed to.

In how many ways do we behold vanity? Distracted by the lust of the flesh, the lust of the eyes, and the pride of life? Loving the trappings of this evil world? Attaching ourselves to incidentals, taken up with things of no eternal import? (Php 3:18) How often are we, like the disciples of old, out of focus, expecting Christ to enjoy trinkets with us? (Mk 13:1-2) This is not of the Father, but is of the world. The world passes away, and all its lust, but he who does God’s will abides forever. (1Jn 2:16-17)

As Christ bare His cross, brutally beaten and scourged, He saw across eternity; those weeping for Him, should rather have been weeping for themselves and for their children. (Lk 23:28) Seeing from God’s perspective changes everything.

As we assign value to what we see, as we let our hearts focus, let’s think eternal: what will it be worth in a million years? That’s its true value now. Everything’s either priceless or worthless (Php 3:8); there’s nothing in between. (Mt 6:19-20)

Let’s ask God to quicken our spirits so that we can see things as they really are, either planted of God (Mt 15:13), or doomed to eternal fire. (Jud 1:7) Godly conversation, holy focus and engagement, is in Heaven (Php 3:20); believers are already seated there in Christ. (Ep 2:6) Let’s live like it.

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