Exhortation – Page 3

As a Sparrow Alone

Terminal cancer is no joke. When we hear we have so little time left, what do we do? Re-calibrate? Re-orient? Get out our bucket list and try to live it up? It’s perfectly understandable, whatever we do when we face our fragile little selves for what we really are (Ga 6:3), feeling alone (Ps 102:7), afraid, uncertain. (He 10:31)

Truly, we’re all dying of a terminal condition: Life itself. But as long as death seems far away, not imminently close, we comfort ourselves however we can, asleep at the wheel.

Facing our mortality wakes us up, helping us realize what and who we are (Ja 4:14), what and who we have, or don’t have. (Ga 6:4-5) It’s clear we don’t take our stuff, our friends or family (1Co 6:29-31), or even our man-made religion (Mk 7:7); we leave it all behind. (1Ti 6:7) We will face God alone, and deal with Him one on one, for eternity. (Ro 14:11-12)

It isn’t so much a choice between Heaven and Hell, though that’s implied; it’s more about being a devoted lover of God, or His enemy: there’s no middle ground with Him. (Mt 12:33)

Think of it this way: no matter where we end up, it’s just going to be like each one of us as an individual is alone with God (2Co 5:8), as if no one else will be on our radar, distracting us from Him (Ps 27:4), part of our routine, conscious focus, except Him. (Ps 73:25)

What will that be like … if we love God? (1Co 8:3) or if we don’t? (16:22)

For sure, those in Heaven will be in community together, in a sense (He 12:22-23), as well as those in Hell, but as God unveils us into His immediate omnipresence (Jn 17:24), His infinitude will completely consume, occupy and overwhelm all our senses. (Re 20:11) From that moment on, out into eternity, we will see and experience God as All in All (1Co 15:58), drinking in the infinite majesty of Jehovah God. (Re 22:3-5)

If we love God, in that eternal moment, we’ll have all there is to have (Ro 8:17); and if we don’t love God, we’ll be forever face-to-face with the indignant fury of the Almighty (Re 6:16), Who repays all who hate Him to their face. (De 7:9-10)

We may think we don’t actually hate God, perhaps we’re just indifferent or lukewarm, but that’s all the same to Him; He might even detest indifference more intensely. (Re 3:15-16) God cannot be trifled with (Ga 6:7); He commands us to love Him with all our being; mind, heart, soul and strength. (Mk 12:30) Nothing less is acceptable.

False religion is how we deceive ourselves into thinking God will accept us on our merits, because we belong to a special club and follow certain rituals, and the more truth our religion contains the more deceptive it can be. (2Co 11:13-15) Any religion offering us hope by adhering to it is a counterfeit; religion can’t bring us to God. Shedding all formal religion, leaving only the divine relationship, may help us see whether we’re relying on emptiness here.

If we’re honest with ourselves (1Co 3:18), we can tell what and who we truly love. Is it truth? (2Th 2:10) Is it God? Above everything and everyone else? (Jn 12:25) Is this reflected in our lives, day to day? (Pr 20:11) Are we obeying Him the best we know how, submitting our entire lives to Him? (Jn 14:23)

There’s only one Way to God: the Person of Jesus Christ. (Jn 14:6) He is all we need, but to have Him we must give up everything else (Mt 13:44-46); He tolerates no rivals in our affections or loyalties. (Lk 14:26)

If me and Christ forever sounds like Heaven (Ps 84:4), we’re likely one of the chosen few to find the narrow gate and we’re well on our way (Mt 7:14); otherwise, we’re likely still on the broad road with the mass of Mankind, the walking dead (Ep 2:1), headed to eternal death and destruction. (Mt 7:13) Look for that tiny little gate, find it and strive to enter (Lk 13:24); it’s only One Person wide, and His name is Yeshua: Jesus.

articles ♦ blog

He Doth Not Resist You

It’s tempting to conclude from Christ’s teaching that we ought not resist evil or defend ourselves (Mt 5:38-39), but there are clear indications otherwise: He encourages us to arm ourselves (Lk 22:36) and He Himself resisted injustice and malice (Jn 18:23), as did the Apostle Paul. (Ac 23:3) However, James characterizes the just as those who don’t resist when they’re wronged. (Ja 5:6) How do we reconcile this with the rest of Christ’s message?

If we look carefully, the context is describing those who are brought to civil court by the wealthy and tried for wrongdoings (Ja 2:6b); the rich can be oppressive, powerfully abusing legal systems to achieve their own destructive ends. (Ac 16:21-21) They often succeed in imposing severe punishment on the innocent (22-24), perhaps to acquire their wealth, eliminate them as obstacles or otherwise control them.

One clear boundary which is applicable here is we’re not to resist government by fighting against civil authority (Ro 13:1-2), so even if we’re being persecuted unjustly (1Pe 3:14-16), as is evidently the case in James’ example, we ought not to forcefully resist. (17-18)

There are certainly exceptions when we should suffer patiently when wronged, especially when defending ourselves or seeking justice would harm the cause of Christ. (1Co 6:7) However, generally, defending ourselves and loved ones with minimal necessary force is appropriate when we have the means, when it would not be offensive to the world and it’s supported by civil authority. (Es 9:2, 16) Further, once we have been wronged, seeking justice for ourselves and others through due process (Ac 16:37-39) is also appropriate and good (De 19:16), especially within spiritual community. (Mt 18:15-17)

As further guidance, we’re forbidden to pursue vengeance, to seek to enforce justice by taking matters into our own hands, or to be malicious toward others in any way, unmercifully seeking their harm in hatred (Ep 4:31-32), or to be proud, thinking of ourselves better than others. (Php 2:3)

It is unloving to promote injustice, or to fail to appropriately resist if we have the means to do so within the above guidelines. While it is not our primary purpose in life to be justice warriors, looking to right every wrong, since Christ Himself did not do this, it is certainly consistent with loving our neighbor as ourselves to do what we can within reason.

If someone were taking advantage of us and we were powerless to help ourselves, if we would want someone else to stand up in our own defense, even so we should seek to minimize harm towards ourselves and others in a spirit of humility and meekness. Doing justly while loving mercy (Mi 6:8) is within the law of Love. (Ro 13:10)

articles ♦ blog

If We Sin Willfully

God warns the saints to not sin willfully: He threatens severe chastening if we do. (He 10:26-27) What types of sins does this include? How do we avoid committing them?

The Greek is Ἑκουσίως (Hekousiōs), appearing only here and (1 Peter 5:2); it means deliberately, willingly, as opposed to thoughtlessly, instinctively, or from ignorance, weakness or under duress. It modifies the Greek ἁμαρτανόντων (hamartanontōn), to go on sinning. The thought is that the sinful action is habitual, premeditated, intentional, brazen, defiant … knowing the law of God and despising it. (Ro 1:32)

Biblical examples would include the sanctimonious lying of Ananias and Saphira, claiming to donate all the proceeds from the sale of their land while they were keeping back some for themselves (Ac 5:1-2), who were immediately and supernaturally slain. (Ac 5:5,10) The Corinthian who took his father’s wife (1Co 5:1) was delivered over to Satan by the church for the destruction of his earthly body so his spirit would be saved (1Co 5:5), and a man gathering sticks on sabbath (Nu 15:32) was promptly stoned to death. (Nu 15:35-36)

The context of God’s warning refers back to the precedent He sets in Torah: anyone in Israel caught despising Torah would be executed without mercy. (He 10:28) Mercy was available for those who sinned ignorantly (Nu 15:27-29), but there was no pity for those despised Torah and sinned presumptuously. (30-31)

If we find this harsh, inconsistent with the New Testament god of love and mercy, we’re trusting in another Jesus, one not found in scripture: the punishment for believers who sin willfully is not less severe but more. (He 10:29) Torah’s punishment was carried out by civil authority, but the punishment of believers is designed and carried out by God Himself and may very well be much worse than death. (30) Don’t go there; it won’t be worth it, not even close. (31)

David’s adultery with Bathsheba would certainly also fall into this willful category (2Sa 12:9); he didn’t die for it, but he may often have wished he had, for all the suffering and tragedy which followed because of it. (10-12)

It isn’t cruelty that drives God’s severity; God is good; there’s no malice in Him. God’s love moves Him to severity as appropriate. (Ro 11:22) The consequences of sin are simply too devastating to be left unchecked (Mt 5:29-30); God loves the saints way too much to let us go off and destroy ourselves and others. He will do whatever is needful to bring us back and keep us close because He loves us. (He 12:5-6)

When we’re tempted to sin presumptuously, we can ask God to keep us back from it and restrain us. (Ps 19:13) We can also assure ourselves that whatever it is that’s telling us it’s a good idea to sin willfully is lying; we can ask God to give us repentance to acknowledge the truth (2Ti 2:25-26), choose the fear of God and depart from evil. (Pr 3:7)

articles ♦ blog

Hath God Said?

When Adam chose to sin he exalted himself as God, to know good and evil (Ge 3:22); that is, Adam started deciding for himself what good and evil are, rather than letting God define it. He expressed this by deciding to disobey God, to sin, to break God’s Law. (1Jn 3:4)

In doing this, Adam effectively removed God from the center of his own world view and placed himself in the center, as if he were God. The basic problem with this is that Adam never was, nor ever could be the actual center of any coherent world view: the center of our universe must also be imposed on everyone else as the center of their universe: this is the definition of center.

So, Adam effectively chose to orient himself around a lie, and this corrupted and distorted his every impulse, emotion and thought pattern from that moment forward; it blinded him to cosmic reality and caused him to live in delusion, a type of spiritual death.

Everyone has a world view, something about which they orient their behavior, a center to align their thoughts and actions into a coherent, meaningful focus. This center is either God or it isn’t; if we try to displace Him we’re making the same mistake Adam did, with the same consequences.

The way we do this, take God out of the center of our world view and place ourselves there, is by defying God. We defy God by breaking His law on purpose, rebelling against His revealed will. We first conclude God isn’t good, that His laws aren’t good, and that if we disobey we’ll be in a better place. Sin always works this way, every time.

Consider the first sin: Satan first drew attention to God’s command, “Yea, hath God said?” (Ge 3:1) When he claimed God was evil (Ge 3:4-5) and made sin look good (6), we all went for it. (1Co 15:22)

It doesn’t really matter which law we break; for Adam it was a dietary restriction: “Thou shalt not eat of it.” (Ge 2:17) There is then a very real and practical sense in which every willful sin is equivalent: it’s both an expression of defiance against God and an attack on His holy character, claiming God isn’t good and can’t be trusted.

Breaking God’s law not only offends and angers God personally, it grieves Him because it misaligns us with reality in a fundamental way: God actually is the center of the universe, nothing else could ever be, and when we choose another center it causes misalignment within us on every level of existence. Like an off-center, out-of-balance wheel that wobbles out of control when put to work, sin results in a dysfunctional, pervasive corruption of the mind and spirit.

So, if God tells us to do something, or not to do something, is this sufficient reason to obey? If it depends, or if we’re any more inclined to obey when we think it will be good for us, we’re still disrespecting and distrusting Him, pushing God out of the center of our universe and placing ourselves there. There is no fear of God in the soul that willfully defies Him, no true knowledge (Pr 1:7) or wisdom. (Pr 9:10) This is the way of death.

This is where we all start out: in Adam, going our own way right along with him. When God mercifully intervenes, giving us repentance and rescuing us, then knowing His will is enough, moving us to obey from the heart.

articles ♦ blog

A Jealous God

God illustrates how He feels about us in terms of marriage, the covenant relationship between husband and wife, holy lovers. When we’re away from Him it’s like we’re committing adultery, grieving Him and angering Him like a bride who’s sleeping around with other men. (Ja 4:4)

This tells us that God’s not in favor of us being separated from Him, not even a little bit; He wants us close to Him, at home with Him, in intimate fellowship with Himself, and He wants this all the time. To tolerate any distance at all between ourselves and God, to be OK with it, to tolerate it for even a moment, or to seek comfort, acceptance and pleasure outside of God, is a betrayal of this divine marriage relationship.

In other words, God is a jealous God (Ex 20:5); He loves each and every one of us passionately and He finds our lack of love for Him, our tendency to wander away from Him and cast our eyes and hearts upon other lovers, entirely unacceptable. It’s whoredom, prostitution, and God will destroy all who live this way, who make a life pattern of whoring from Him. (Ps 72:27)

God isn’t being selfish in loving us all like this; He is absolutely the only One Who can fully and completely satisfy us and fulfill our deepest needs; He has designed us to be satisfied in Him and no other relationship can take His place. It’s a mystery that so few are seeking Him, looking elsewhere for love.

As a bit of perspective, this Jesus Christ Who loves us (Re 1:5) is the most beautiful and perfect Being in existence (Ps 45:2); His magnificence is so powerful we have nothing to compare with it just yet. The beauty of God, of Jesus Christ, will take our breath away; it will overcome us and overwhelm us. If we aren’t prepared for it, if He should come upon us suddenly, His beauty, majesty and power would paralyze us to the point of fear and dread. (Re 1:17) We’ll actually need new bodies to fully enjoy Him as He is. (1Jn 3:2)

To gaze eternally on His beauty and perfection, feeding on the majesty and continually delighting in Him, this is what we were all made for. (Ps 27:4) We can never tire of Him, never get used to Him. Anything less than God will ultimately disappoint and ruin us, and God is not OK with that.

The take-away from this is that any tendency to think otherwise, to feel that God is disinterested in us, to sense that He’s irrationally angry with us or displeased with us, to conclude that He is boring or unappealing in any way, or that He isn’t perfectly faithful and good, loving and just … anything at all that would tempt us and draw us away from Him, it’s all lies and we should have none of it, not for a moment. (Ps 119:29)

articles ♦ blog

Submit Yourselves

To submit is to put under, to place underneath. In a relational sense, we associate submission with our willingness to defer to others in community, to obey and/or align ourselves with them. Yet the primary community we must first learn to submit to is our future selves, the people we will be next hour, next day, next week, next month, next year … and ultimately our true eternal self (He 12:22-23), who we will be in eternity. This community comprises ourselves, and we must learn to submit to it.

The alternative to submitting to ourselves is to place no rules upon ourselves at all, to exercise no control over ourselves. Yet, the more we neglect to govern ourselves, the more we destroy our own ability to do so. (Pr 5:22) To be unable to control ourselves is certainly not good (Pr 25:28), unless all our natural impulses happen to be what we truly want for ourselves in the long run, which is generally not the case.

Before we can rightly submit ourselves to God (Ja 4:7), or to someone else (Ep 5:21), we must first be willing and able to submit to ourselves, to control ourselves, to make choices which our future selves will approve and appreciate.

In order to submit to ourselves we must be able to recognize when an impulse or desire isn’t what we truly want for ourselves, and we must be able and willing to deny any impulse when we perceive our future selves will not approve. We must learn to recognize the consequences our future selves will likely experience from our current choices and choose wisely, ordering our steps so our future selves will tend to prosper and succeed rather than suffer and fail. (Pr 22:3)

This is obviously on a spectrum; we may align many, or even most of our choices with our future selves, but we may consistently make certain types of choices which are misaligned with our future selves, which we know are not good for us, which we know most all of our future selves will regret.

For example, if we’re frustrated, embarrassed or depressed because we’re overweight or in poor health due to poor diet and/or lack of exercise, we’re very likely making short-term, impulse decisions in the moment which we ourselves don’t actually want, and the root cause is we’re unwilling to control and harness our own immediate appetites and desires and submit to ourselves, that community comprised of all our future selves who depend explicitly upon our current choices. To the degree we’re unwilling to submit to and care for our own selves we’re showing lack of respect, trust and love for ourselves.

If we don’t even respect and love ourselves, how can we love and respect God? (1Jn 4:20) or others? Loving, fearing and obeying God is where we begin to live life as we should, and we all need His mercy and grace to do so. (He 4:16) This leads us to loving and respecting ourselves because God loves and respects us (De 14:1-2), which then leads to loving and respecting others. (Le 19:18)

We call this self-control, temperance, personal discipline: the ability to govern ourselves. This is an aspect of the fruit of the Spirit. (Ga 5:23) which we should be adding to our faith regularly and with all diligence. (2Pe 1:5-7) As we face the daily choices in living our lives, we should be asking: What would my future selves want me to choose right now? (He 12:1) We live our best life by continually choosing what our best selves want. This is the life of no regret.

When there’s an area of our life where we’re consistently making poor choices, choices we eventually regret making, if we love ourselves, we must try to understand why we’re doing this. What beliefs do we hold about the consequences of our choices which our repeated life experience is telling us are lies? Find out what these lies are and seek help from God (Ps 119:29) and others to align ourselves with truth as well as we know it. (Ja 5:16)

To the degree we’re able to master ourselves (1Co 9:27) we can properly position ourselves to serve God and others. Our best self, the Christ life within us, wants what’s best for us (Ep 5:29), so we must be willing to submit to ourselves, and also to learn how to be good masters to ourselves. (Ep 6:9)

And for the child of God, the choices our eternal self approves, the one living in the infinite, glorious presence of God Himself, will indeed be those which God Himself approves. (1Jn 3:2)

articles ♦ blog

O Wretched Man!

How do we respond to those struggling with immoral attractions and desires? Or who believe deep down they’re in the wrong body? Or who fantasize about unspeakable wickedness?

It does seem as if we’re not all deliberately choosing the feelings and tendencies with which we struggle; they’re evidently inherent in our nature, as if we’re born with them: and Christians are not immune from the fight. (Ro 7:7-8) How then can we condemn such behavior? Why resist it at all? (1Pe 5:9)

God gives us over to a reprobate mind, to harm ourselves and others, when we don’t keep Him central in our world view. (Ro 1:28) Yet many struggle with evil within while pursuing God (Ro 7:18-19); we may indeed be resisting quietly, doing our best to walk uprightly in spite of how wretched we feel, unable to figure out how we got here. (Ro 7:24) What hope do we have in such a struggle?

Perhaps our instincts, apart from our conscious will, spring from our sub-conscious, from beliefs and thinking patterns programmed into us from infancy through a variety of traumatic, social and cultural factors. How have these millions of signals, most of which we didn’t choose, impacted us?

It may also be that we inherit moral tendencies through ancestry (De 23:2), from our culture (3-4), and even from mankind in general (Ro 5:19), infected just being part of the vast, living human organism. (Ep 4:25)

We may not fully understand how we’re influenced by our own thoughts and actions, or those of others, either in the present or in the past, but one thing is clear: as we succumb to these immoral desires and begin to practice them they become much stronger, creating a bondage that deepens and strengthens over time. The more we engage and pursue them the more firmly their stranglehold on our hearts and minds becomes.

We also know that pursuing these immoral tendencies doesn’t tend to satisfy us, to enable us to live balanced, healthy, resilient, joyful, peaceful lives. Giving in to them makes us prisoners of war (2Ti 2:25-26), and most of us aren’t even aware we’re in a battle.

The only other obvious option is to continually resist these impulses, to struggle against them and deny ourselves the pleasures they promise. (Ep 4:22) While this is clearly better than giving ourselves over, the “Just say no” strategy tends to fail over time. Is there a better way?

God tells us knowing the truth makes us free (Jn 8:31-32), that acknowledging the truth delivers us from spiritual slavery and bondage. (1Ti 2:25-26) Truth is the weapon of our warfare here (2Co 10:4); there’s no bondage or instinct too strong for God to heal (Ep 3:20), if we’re willing to pursue and receive the truth. (1Pe 1:4)

Everyone experiences sinful tendencies and attractions which seem beyond our control; we can deny and resist them, but we can’t simply turn them off altogether and choose to feel differently. Rather than presuming “God made me this way” whenever we have an instinctive reaction that’s contrary to moral law, perhaps we should offer up these instincts to God and ask Him to help us re-program both our conscious and sub-conscious minds.

Consistently and prayerfully exposing our minds and hearts to truth, asking God to work it down into the deepest recesses of our being, this is the way to cleansing and freedom. (Ps 119:9) It may not be the quick fix, any more than our initial programming happened overnight; the web of lies may be extremely deep and complex. Our hope is that God knows us better than we know ourselves (Ps 139:1-4), and has given His very best to set us free. (Tit 2:14)

We may not understand exactly how we fell into bondage, but we can still be set free: ask and seek. (Mt 7:7-8) If we want to be healed and pursue God for it, He’s on our side and will be with us every step of the way. (He 13:5-6)

articles ♦ blog

Bitter Envying

Envy, a feeling of discontent or dissatisfaction due to another having more or better, is traditionally considered one of the worst sins. (Pr 27:4) It desires others to have less or worse, and is thus purely and uniquely destructive. It’s also grounded in the primal lie that God Himself does not satisfy (Ps 63:5), and that something else will.

Bitterness is resenting God for not treating us as well as we deserve (if we knew we deserved worse we’d be thankful; since God could improve our lot and hasn’t, our resentment must be toward Him). It presumes God’s not good, that He’s not ordering things rightly, that we could do it better. It’s born of pride; thinking of ourselves more highly than we ought. (Ro 12:3)

So, bitter envying is quite the combination! a feeling of resentment toward God for others having more or better; it combines the destructiveness of envy with the arrogance and pride of bitterness. As we find this within we should admit the corruption and deceit it reveals, and turn ourselves back toward the truth. (Ja 1:14) The truth is we don’t deserve better, and what we’re after won’t satisfy us.

Bitterness and envy cripple, trapping us in brokenness; they don’t move us to healthy living. Thankfulness and worship are the healthy counterparts, setting us free to become all God has designed us to be, to live in the fullness (Ep 3:19) and adventure to which He’s called us, a life of ultimate pleasure and goodness. (1Pe 3:10-11)

Truth is, we deserve to be burning in Hell forever; no one suffers eternal Hell who doesn’t fully deserve it, and we’re as bad or worse when left to ourselves. (Php 2:3) Anything else is mercy, God restraining us and giving us repentance (2Ti 2:25), for which we should be exceedingly thankful.

Also, we’re designed to enjoy God supremely; pursuing anything apart from God (as opposed to pursuing it in God, for God and with God) is to try to replace Him with part of His creation. (Ro 1:25) This is based on the primal lie and it will always fail; be sure of it.

We may know these things academically, but when we’re bitter and unthankful, envious and wanton, we reveal another belief system in opposition to God operating within our sub-conscious, our core selves. We did not learn this in Christ. (Ep 4:20) Rather than dismissing this as natural, confess it as a work of the devil, reckon ourselves dead to it (Ro 6:11), ask God to destroy it (1Jn 3:8b), and consistently expose the sub-conscious mind to truth with a prayerful intensity that takes no prisoners. (Mt 5:29-30)

Christ in us, living in and through us, always believes unto joyful obedience. He is able to do exceeding abundantly above all that we ask or think, according to the power that works in us. (Ep 3:20)

articles ♦ blog

Lord of the Sabbath

When Christ says the sabbath was made for Man, and not Man for the sabbath (Mk 2:27), we might conclude the same about the rest of Torah, that it was made for us: we weren’t made for it. We might also conclude there might be times when it’s OK to break certain parts of God’s law, as when we’re in danger or have an emergency.

The immediate context is about harvesting on sabbath when we’re famished: the disciples were plucking grain (23) and the Pharisees accused them of breaking Sabbath. (24)

Christ counters with David eating bread he wasn’t allowed to eat; David and his men were famished and there weren’t any good options. (25-26) Christ seems to be saying there are times when God mercifully overlooks certain kinds of Torah violations: it isn’t that they aren’t violations; God just doesn’t call them out or hold us accountable for them in the same way.

What shall we say of god-fearing people who lied during the Holocaust to save innocent lives? Do we really see ourselves standing up on Judgment day condemning them? (Mt 12:41) We might be quite alone if we do; while God doesn’t officially approve of this kind of behavior, neither does He explicitly call it out as evil (Ex 1:19); He does seem to overlook it. (20-21)

The fact that plucking grain on sabbath actually doesn’t violate Torah at all, just Jewish tradition, may then not be the point; perhaps the point is that God is free to mercifully overlook certain kinds of sin without being unjust. (Ge 19:21) Perhaps it’s also about us being overly scrupulous in evaluating others’ behavior, especially in difficult, unusual or trying circumstances.

In reminding us He’s Lord of the Sabbath (Mk 2:28), Christ wasn’t telling us it’s OK to violate the sabbath now, or any part of Torah (Mt 5:19), but that He knows best when and how to show mercy when we break it.

It’s one thing to appreciate the mercy of God (Ps 136:1), yet it’s another matter altogether to presume He will be merciful when we deliberately and willfully choose to break Torah for our own pleasure and convenience. (He 10:28-31) When obeying God will bring suffering and difficulty, how committed should we be to honoring and respecting God’s Law? Should we break sabbath to keep a job? Or lie to save a loved one? Would we rather starve than eat unclean food?

Every one of us will give account of himself to God (Ro 14:11-12), and we’re all at different stages of maturity; some have faith to suffer for minor Torah violations, while others may not yet be so well grounded, becoming bitter and resentful in premature sacrifice. We should not create burdens for ourselves and others (Ac 15:10) which we’re unable to gladly bear. (He 10:34) Sorting this out is no small matter.

Whether God will slam us to the mat if we happen to break His Law under duress may not be the right question. Would Jesus break God’s Law to convenience Himself? or to accommodate someone He loves? Even to spare His own life? He never did sin like this (1Pe 2:22) and we’re to follow His steps. (21)

A better question might be, What kind of Resurrection do we want? (He 12:35b) What kind of testimony? (Re 12:11)

It’s a matter of faith to trust God to work out the details when we’re in a bind, to give us the strength to walk in joy, honoring Him as we suffer. Staying alive isn’t the ultimate priority (Php 1:21-22); neither is comfort or pleasure – ours or anyone else’s. We’ve not yet resisted unto blood, striving against sin. (He 12:4) The goal of God’s love is holiness: it makes no room for sin.

Shall we be so delighted in God’s ways that as the pressures of life mount up and threaten us (Ps 119:61), closing in about us until our very life hangs in the balance (109), we’ll not neglect or forsake His precepts? (87) Clinging to them as unto Him? (31) If we’ve yielded our body a living sacrifice, holy and acceptable unto God (Ro 12:1), we’ve already decided.

articles ♦ blog

Number Our Days

Time is arguably our most precious asset; our days on Earth are limited, and wisdom asks God to teach us to number them (Ps 90:12), or to quantify and manage them; we should be using every bit of this most precious resource to glorify God as well as we can — redeeming the time (Ep 5:16): treat every moment as if it’s priceless and we’d buy it back if we could.

So, one helpful way to look at this might be to examine how we’re spending our “free” time: what’s left after we’ve done our duty, fulfilled our responsibilities. We should know how much free time we have and maximize it in pursuit of God’s kingdom and righteousness. (Mt 6:33) Most of us have no idea how much free time we have, how many hours are slipping away unnoticed every day, underutilized, and the related opportunity cost.

Here’s an idea: fill out a 12X12 grid where each square is 10 minutes (2 hrs per row) and block out how you think you’re spending your time; when multi-tasking identify the focus activity.

Here’s my typical weekday, optional activity up top and more dutiful time beneath. “Free” time (purple/red/pink) is 5+ hrs, which I mostly spend working out — for general health / stress relief while memorizing / meditating on scripture and praying.

How we manage our time reflects our priorities, what we value — or worship. This is especially true of “free” time, what we do beyond duty, when we have a practical choice. The decisions we consistently make here tell us where our heart is and define who we are. (Mt 7:20)

The realty check is we actually are spending our time according to our priorities: we live according to our most deeply held values. This is how God renders to us all according to our deeds (Ro 2:6) even though salvation is by faith: our actions spring from our hearts and reflect our true beliefs. (Php 3:18-19)

Our entire life is composed of these tiny little 10-minute blocks, and we all have 144 every day: no one has any more or less. How many do we have in total, in our entire life? Only God knows, but once we choose to spend one a certain way, we never get a re-do; it’s gone forever and we can’t get it back.

What does God intend for us to do with each block? (Ps 119:97) What would our lives be like if we spent each one for Him? (Col 3:17) That’s the opportunity cost of making other choices; it will all be revealed on Judgement Day (Mt 12:36), and will reverberate eternally. (Mt 7:26-27)

If we’re misaligned with God’s values we can ask Him to show us where (Php 3:15); if we’re uncomfortable giving God an account of how we’re living it’s never too late; there’s no time like the present to acknowledge reality and ask Him for help. (He 4:16) He already knows. (Ps 139:2)

articles ♦ blog