July 2026 – Snapshots

To Inherit Eternal Life

When a rich young ruler asks Jesus, “What shall I do to inherit eternal life?”, Jesus answers very simply: “Keep the commandments.” (Mt 19:16-17) Is this unexpected? Why would Jesus answer this way if salvation is by faith alone, not by works? (Ro 3:28)

Since the young man seems to imply he can earn his way to heaven (“What shall I do?”), perhaps Jesus is merely answering his question directly; if he can keep the commandments perfectly then he will be fine. But the fact the young man is seeking eternal life implies he suspects there might be a problem, that he has not been perfect, guilty of either a sin of commission or one of omission. (Ja 4:17)

In any case, the young man remains unsatisfied and asks Jesus to clarify which commands he needs to keep, evidently thinking there might be laws he’s free to break and still make it in. (Mt 19:18a) So, Jesus picks out a few key commands, including the all-encompassing, Love Your Neighbor as Yourself (18b-19) — enough to awaken in this earnest, young soul his need for a new heart (Ga 6:15) if he has been earnestly seeking to obey and paying attention. (Ja 2:22-23)

Yet the young man persists, evidently ignorant of his true need, thinking he’s kept the high standard of God‘s law even while finding no certainty of his destiny. (Mt 19:20) This condition is inevitable when we trust in legalism — trying to earn our way in. Deep down, we instinctively know that we can never measure up.

So, Jesus offers a final revelation; to have eternal life we must surrender completely to Jesus Christ and rely entirely upon Him in faith. (21) Willingness to obey Torah is necessary for salvation, but insufficient because our breaking of God’s commands must be addressed by receiving Jesus Christ as Savior as well as Lord and Master.

Ultimately, to obtain eternal life, we truly must give up everything, including ourselves; we must be willing to forsake all and follow Him. (Lk 14:26) In doing so we find He is willing to give Himself to redeem us, to rescue us from ourselves, from both the penalty we deserve for our sin and also from our tendency to continue in sin. (Ro 6:14) Salvation, then, is deliverance from both the penalty and the power of sin.

Evidently, this final observation is entirely consistent with Christ’s initial reply; it is not contradictory but provides additional insight. Willingness to obey God is evidently essential because the alternative is open rebellion against the King — the opposite of trusting submission and faith. While it is true no child of God can keep Torah perfectly or earn their way into the Kingdom, it is also true that those who intend to continue breaking Torah willfully as a pattern of life are not God’s children. (1Jn 3:9)

At this final step, the young man finally understands, and so is very sorrowful; he wants eternal life as an added bonus while living his best life now on his own terms; he is unwilling to give up the pleasures of his temporal life to gain an eternal one.

And Jesus observes that such love of this world (1Jn 2:15) is what prevents any soul from entering His kingdom (Mt 19:23); no one who enters Heaven chooses it as an afterthought (Lk 14:33), only those few who seek His kingdom as our first, primary, and overriding objective will eventually find it (Mt 13:45-46) This is indeed what saving faith looks like (He 11:6): receiving Jesus Christ on His terms with our whole heart. (Je 29:13)

The rich young ruler walked away sorrowful; may we each have grace to seek God until we find Him (Mt 7:7-8), and then serve Him acceptably, with reverence and godly fear. (He 12:28)

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Brutish

A brute is one who’s lacking in the higher human faculties of reason, moral understanding and teachability — animal-like, insensitive and callous to moral, social, and ethical nuance. (2Pe 2:12-13, Ju 10) We ought to be quick to correct any behavior God identifies as brutish.

Strikingly, God defines a brutish person in very simple terms: one who hates reproof: “Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.” (Pr 12:1) We should examine this carefully and take heed to our ways. (Ps 119:9) What does it mean to hate reproof?

Reproof is direct rebuke, correction or reprimand that points out fault, error, or sin in order to bring about repentance, change or growth. (2Ti 4:2) This includes constructive criticism as well as harsh, malicious accusation. Hate is a deep-seated aversion or strong contempt that leads one to despise, resent, or treat something as worthless or uninteresting.

So, when we receive negative input about ourselves, even if we eventually find it helpful, if our initial reaction is resentful and negative rather than curious and welcoming, we should acknowledge our tendency towards brutishness and cleanse ourselves of this filthiness of spirit perfecting holiness in the fear of God. (2Co 7:1)

Since nearly everyone finds criticism unpleasant, uncomfortable and at times even painful, this is certainly a tall order. After all, who likes to be criticized? Evidently, we all need grace in this area. (He 4:16) Simply acknowledging our need is a necessary first step (Pr 30:2), but this is insufficient. How do we cultivate a spirit that embraces criticism and reproof? (Ps 141:5)

We might begin by noting we have nothing at all in this life except holiness (He 12:14), the treasure of our own personal relationship with God. (2Co 4:7) This is all we’re taking with us out of this world (1Ti 6:7); everything else — family, friends, health, wealth, possessions (1Co 7:29-31), it’s all a momentary mist, a vapor vanishing without a trace. (Ja 4:14)

So, anything that might strengthen and deepen our walk with God, pointing out some area where there is potential to increase in holiness, purity, uprightness, wisdom, endurance and understanding, this is in fact eternally and immeasurably priceless. (1Pe 1:7)

Then we might observe that among all the available sources of instruction in holiness, such as scripture in general (2Ti 3:16-17) and Torah in particular (Pr 6:23a), godly counsel (Pr 20:5) and reproof (Pr 6:23b), reproof stands out as the one which exposes our blind spots and prejudices more directly. As Benjamin Franklin wisely quipped, “The sting of a reproach is the truth of it.”

So, when someone criticizes us, wisdom doesn’t make excuses or point out their flaws in self-defense, concern itself with their motivation or with what others might think of us. If we value instruction in holiness, we look for any truth we can find in their criticism and correction as if it were gold. (Pr 8:10-11)

Ultimately, the only way to genuinely value criticism — rather than merely enduring or reframing it — is to see it through the lens of eternity. When our highest treasure is a deepening walk with God, every truthful reproof becomes priceless, because it touches the one thing we’re taking with us. Everything else — comfort, reputation, even human approval — is temporary. In this light, the sting of correction is no longer an enemy, but a friend that draws us closer to the One Who matters most. (Php 3:7-11)

When trials become bewilderingly complex and difficult, exposing our weakness and lack of faith, we count it all joy, knowing God is working patient endurance in us. (Ja 1:1-2) Every failure then becomes an opportunity to improve, to grow in steadfastness (1Co 15:58), wisdom and understanding. (Job 23:10)

When our goal is to be closer to God today than we were yesterday (1Th 5:23-24), by faith we can see life happening for us rather than to us. (Ro 8:28) We experience God’s faithfulness in what we might otherwise consider affliction. (Ps 119:75) God knows best how to overcome the world in us (2Pe 2:9); He is able to keep us from falling and to present us faultless before Himself with exceeding joy. (Ju 24)

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To Thee Will I Give It

Christian Zionism is a theological and political movement within Protestant evangelical Christianity that supports the existence of the state of Israel and the right of the Jewish people to occupy their national homeland. This might seem harmless enough, but it’s being blamed for significant loss of innocent lives and labeled a “brain virus” by popular Christian commentators. Why is this controversial and where should God’s people land on it?

Firstly, differences in the way we interpret scripture (hermeneutics) often lead us to different theological positions. While Zionism follows from a literal biblical hermeneutic, opposing viewpoints rely on a more metaphorical approach. Since Protestant Evangelicals tend to interpret the Bible more literally, they tend to align with Zionism. This should come as no surprise.

And while other interpretive frameworks may disagree with the necessity of a modern Jewish state, there doesn’t appear to be any convincing theological motivation, at least from the Bible, to actively oppose the existence of a Jewish state or to discourage Jews from settling there; theological attacks on Zionism are therefore evidently energized by other values and world views.

Secondly, the key dynamic in the ongoing Arab-Israeli conflict is evidently Dar al-Islam (“House of Islam”), the Muslim belief that once a territory is ruled by Islam it must always remain under Islamic control. This is not a fringe belief; it is rooted in mainstream Islamic jurisprudence. So, by definition, since the Islamic Ottoman Empire ruled this area for four hundred years, right up until the end of WW1, Israel can never make peace with serious adherents to Islam, with Iran and her proxies Hamas, Houthis and Hezbollah; eventually, Israel must either persuade Islamic fundamentalists to abandon their convictions, destroy them or be destroyed by them. There are no other options.

Additionally, Islamic ideology prioritizes loyalty to Islam above any degree of human suffering; the eradication of the Jewish state is commendable regardless of the means, including leveraging women and children as human shields to maximize human misery should Israel retaliate to eliminate ongoing threats. Failing to acknowledge this dynamic in the midst of on-going atrocities, blaming Israel for causing civilian suffering as they defend themselves, is an irrational double standard that places Israel in a no-win situation, but it conveniently energizes convincing propaganda.

Thirdly, we should also carefully consider whether the nation of Israel, the Jewish people of the Diaspora, actually has a right to occupy what was once their homeland. It is difficult to imagine a reasonable justification for failing to acknowledge this right.

For starters, Israel has soundly defeated her Arab enemies in every single war between them, armed conflicts started by Arab neighbors bent on annihilating Israel. Historically, territory conquered in war goes to the victor; the right to claim ownership of an area is based on the ability to defend it. There is no other consistent historical precedent to establish national sovereignty over a territory. This is how Islam acquired the disputed land in the first place.

Secondly, the land of Israel certainly is the ancient homeland of the Jews. This is well-established both archaeologically and historically. Arab occupation of the land during the Diaspora is irrelevant.

Finally, the fact that God Himself gave this land to the physical descendants of Abraham as an everlasting possession is apparent to those who take their Bible at face value. (Ge 13:14-15, 15:18, 17:8) He not only gave it to them, He also enabled them to conquer it step by step by supernaturally empowering them against far stronger enemies; they could never have done this on their own. (De 20:1-4) Anyone who has studied the Arab-Israeli wars in any detail will find the same pattern: God is the only explanation Israel has ever existed as a nation state.

I will never forget sitting in a military science class at the US Air Force Academy in 1980, when my professor said: “The US Air Force is the greatest in the world; I wouldn’t hesitate to put her up against any other nation…” And then he paused in the midst of the cadets’ patriotic cheering. He continued unexpectedly, “… except one: I would never turn the US Air Force against Israel. There is something about Israeli pilots that’s hard to describe. Though they’re young, inexperienced, flying inferior aircraft and aren’t as well trained, they consistently execute with a precision exceeding the technical design and capability of the aircraft itself. God Himself is with these people; make no mistake about it.”

Agree with the politics of the Jewish state or not; like their politicians or not; find the Jews themselves reasonable and deserving people or not; this is not the point. The land of Israel belongs to Israel: this is their homeland; they have no other; God Himself gave it to them for an everlasting possession, and God is now defending them and enabling them to live there again.

Regardless how unpopular Zionism becomes, let no child of God be found on the wrong side of eternal history here. God’s purposes in Israel are not yet complete (Ro 11:25-29); they will indeed be accomplished. Woe to anyone who dares to stand in His way.

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Always Before Me

When we initially encounter someone, their first impression of us is important. And as we continue to interact, we deepen their awareness of what makes us unique, informing them of our values and world view. Like it or not, we’re being watched; people size us up and form opinions about us based on how we conduct ourselves.

And though words are important, in typical social interactions they’re evidently not our primary means of expression; leading research indicates they’re far less important than tone and body language: what we call personal presence.

We might think of presence as the vibe or energy a person feels from us, a complex interplay of facial expressions, body language, posture and verbal tone. When people are paying attention, they can generally tell when we’re present, attentive, authentic, dialed in to ourselves, to others and to our environment; they can also tell when we’re checked out, disengaged, posturing, distracted. disinterested in them and in what’s going on around us.

If we are the light of the world (Mt 5:14), if we are ambassadors for Christ (2Co 5:20), we should expect God to encourage and equip us in developing a strong personal presence that’s edifying and impactful. (Php 2:4) This is evidently mostly why we’re still down here on Earth, to influence one another for God’s kingdom. (Mt 5:19)

So, how do we cultivate a personal energy and demeanor that’s eternally impactful?

A foundational first step might be to so ground ourselves in God’s presence that He invites others into His presence through our presence. (2Co 4:7) By practicing the presence of God, we consciously develop an authentic, ongoing, continual, unbroken awareness of the immediate presence of God with us, and we acknowledge Him in our midst. (2Co 2:15) Deliberately setting Jehovah always before us (Ps 16:8a) is evidently inherent in loving God with all our heart, soul, mind and strength. (De 6:5, Mt 22:37)

Since God is omnipresent (Ps 139:7), we can begin doing this by faith, knowing He is always with us; He has promised to never leave us nor forsake us (He 13:5), so He is here with us right now, within and about us. (Ep 4:6) We “set Jehovah before us”, not by repositioning Him but by re-orienting ourselves, aligning ourselves with His omnipresence and engaging it. This is a matter of paying attention, dialing in, being intentional about focusing on Him. (Php 3:20)

A natural consequence of acknowledging the immediate presence of God is noticing that God Himself is paying attention (Pr 15:3); ever mindful of us (Ps 8:4), and this should motivate us to follow His steps (1Pe 2:2), to pay close attention to ourselves, to others, and to our immediate environment. (1Pe 5:8) Checking out and disengaging from the reality before us is actually irresponsible and offensive; allowing ourselves to be distracted is disrespectful to God and to those in our immediate company. Appreciating every moment of our experience as a perfect gift from God requires being fully present in each moment in and with God, and for God. (Ja 1:17) This is what we’re made for. (1Jn 1:3)

And as we honor the majestic presence of God before us, we might also consider that we’re metaphysically connected to those around us. (Ep 4:25) Loving our neighbors as ourselves (Le 19:18) involves being mindful of them, considering them, giving them our attention with interest when we have opportunity to do them good. (Ga 6:10) This is evidently part and parcel of letting our light shine before others. (Mt 5:16)

And when we’re practicing the presence of God, loving Him, ourselves and others with our undivided, focused attention, we find that we’re unshakeable, unthreatened, confident, unmoved by the distractions and concerns of this life. (Ps 16:8b) We become steadfast, immoveable (1Co 15:58), resilient (Pr 24:16), bold and fearless. (Pr 28:1) This gives is a divine energy, confidence, hope, purpose and peace which others can feel within us. (Php 2:15-16)

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