Tim Hayes – Snapshots

Every Word

God commands us to hide specific words, which He calls “these words”, in our hearts. (De 6:6) They are His words; we call them holy scriptures (2Ti 3:15), given by inspiration of God. (16) He tells us to live by every one of them. (Mt 4:4)

Keeping these commands may seem straightforward until we note that [1] no one today has the original manuscript of any part of the Bible (only copies of copies exist, and they aren’t all identical), and [2] most of us don’t understand the original languages of scripture. So, without reliable, consistent access to the actual words of the autographs, how can we live by God’s words and obey such basic, foundational instructions? (Ja 1:22)

To resolve this, observe that God’s purpose in inspiring scripture is to fully equip us unto all good works. (2Ti 3:17) If the benefits of inspiration are confined to the autographs, the purpose of God in inspiring scripture cannot be achieved since no one has ever had access to all of them.

So, if God needs to preserve the intended effect of inspiration across the boundaries of language and time in order to accomplish His purpose, which is to equip His people to live for Him, then we may safely conclude that He has done so. It is evidently consistent with scripture to act as if the inspired words of God are available today in a language we understand so we can obey Him in these core commands. (De 6:7-8)

Hiding the very words of God in our hearts, meditating on them day and night (Ps 1:2), and deeply treasuring every one of them (Je 15:16), is God’s loving design for us. (Ps 119:103) He does not intend for us to spend our time trying to figure what these words are, but rather to focus our energy in trusting, understanding and obeying His words as He has intentionally inspired them. (Ja 1:21)

Consider our options if this is not the case: if God has not reliably preserved His Word for us in a form that is sufficient to achieve His purpose in inspiration, within a written document which we can readily access and understand … if what we actually have are only faulty, imperfect translations of His Word, containing mistakes and errors of various kinds which no one can authoritatively and conclusively identify and correct, then what are we to do? If we cannot trust any particular text as if it were inspired, what becomes our ultimate spiritual authority? Do we pick and choose which translation we prefer in any given context based on how it makes us feel? Do we defer to religious institutions or organizations and try to outsource our ultimate spiritual welfare to them? This is not God’s intent.

Memorizing and meditating on a text which we do not implicitly trust as if it were God’s inspired, perfect, infallible Word (Pr 30:5), which we do not intend to submit ourselves to, is perhaps good for personal discipline, and we may pick up much of God’s truth in the process. But when it comes to correcting us where we are out of the way, and giving us insights essential to discerning and proving God’s will for our lives (Ro 12:2), we may tend to disregard it since we don’t accept it as our ultimate spiritual authority. We will not be able to renew our minds where we are mistrusting and unwilling to be guided, challenged and corrected. (1Pe 2:2)

And if we’re thinking the words themselves don’t matter as much as the ideas they express, we get into sort of a circular trap because we cannot express ideas without specific words, and it is not so easy to change the wording in a non-trivial manner without also changing some sense of the meaning, significance or nuance expressed. We may not be able to tell if or how the meaning has changed with different wording, or presume the difference is inconsequential. In any case, we find ourselves dabbling in a space that is itself foreign to scripture, for which most all of us are deeply ill-equipped. (1Pe 3:16)

We should then ask ourselves what our motivation is for wanting to modify scripture. Are we clarifying the meaning and intent of the text based on an informed knowledge of the original intent? Or are we simply changing it based on our subjective, personal preference? In either case, how do we ensure we are dealing rightly with the words of God? (De 4:2)

And scripture itself is layered with meanings which may not be readily apparent as we are becoming familiar with the text. Even after meditating on a particular passage at length, we may come back to it later and discover precious things which were hidden from us at first. (Ps 119:18) If we are not aware of all of the intended meanings and applications of any given text of scripture, how can we possibly correct it with any confidence? (Pr 30:6)

Further, God’s Word is actually alive (He 4:12); it is what He leverages to impart spiritual life into us (1Pe 1:23), birthing us into Himself through it (Ja 1:18); the words themselves are spirit and life. (Jn 6:63) Modifying these living words is no small matter. (Re 22:18-19)

It would certainly be convenient if the scripture itself told us clearly which translation to use, but we are apparently tasked with seeking this truth from God, just as we are our own understanding and application of scripture. The effort is not necessarily easy, but in God’s providence the challenge is evidently good for us, essential if we are to fully benefit from His design in giving us His Word. Thankfully, He promises to guide us into all truth as we seek Him earnestly to find it. (Mt 7:7-8)

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The Wrath to Come

We’re all, as it were, stumbling around in a veritable stupor above an eternal, raging inferno, as if on rice paper above a vast, churning volcano; sinners in the hands of an angry God, oblivious to our desperate peril. (Lk 3:7) The suffering awaiting all who neglect so great salvation is incalculable, unfathomable. (He 2:3) All the joys and sufferings of this life are so infinitesimal in comparison, it cannot be overstated. Even so, let’s try.

When a person dies without Christ, they immediately find themselves burning alive, endlessly tormented by a living fire. (Lk 16:22-23) Regardless what they were feeling moments before, no matter what kind of pain they were in, they have fallen from the frying pan into the proverbial fire.(Mk 9:45)

This particular fire does not consume, it rather permeates and moves through the body, engaging every nerve with unbearable intensity. (Lk 16:24) It is so intense it emits no light (Ju 13), so both soul and body suffer in eternal darkness. (Mt 10:28)

This punishment is also relentlessly consistent, with no rest, no relief from the pain, ever. (Re 14:10-11)

And apart from the physical, bodily suffering, shame and contempt is poured out upon the wicked for their continual rebellion against holiness. (Da 12:2)

What earthly suffering can be compared with this? When placed side-by-side with infinite, eternal torment it cannot even be measured. Everything of this life is absolutely dwarfed by it.

Eternal Hell is thus the great leveler (Re 16:20), moving every rational soul to eliminate any and every possibility of enduring it. (2Pe 1:10) In spite of the reality of this horrible end, no one seeks God (Ro 3:11) unless He intervenes and wakes them from their slumber (Ep 2:1), as He does with so very few. (Mt 7:14)

This eternal perspective also works in the redeemed to count everything but loss for the excellency of the knowledge of God (Php 3:8) in light of His unspeakable gift. Our light affliction, whatever it may be, works for us a far more exceeding and eternal weight of glory. (2Co 4:17)

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In Heavenly Places

God says His elect are already seated in heavenly places in Christ. (Ep 2:6) As He sees us in our future glory He tells us about it, perhaps to encourage, motivate and energize us based on our glorious destiny. (1Pe 1:4) How should God’s promises of our future state inform and influence our current behavior, now in this present life?

Stating the obvious, we should rejoice and be exceedingly thankful for the infinitely precious salvation of God. (1Pe 1:6) This is a living hope within us even now that transcends all earthly concern. (3) Never take this for granted or get used to it; the mercies of God are infinite, regardless of our circumstances. (2Co 4:17)

Perhaps not so obviously, our future state should also inform and imbue our current state with dignity and power, even in the midst of evil, suffering and abuse. (Co 3:1-2)

Consider the composure and confidence of the Master Himself, as He was being tried unlawfully by the Jews. Unarmed, bound and apparently helpless, He should have been trembling in fear at the cruelty and torture threatening Him. (Mt 10:28) Instead, when asked directly whether He were the Christ, the Son of God (Mt 26:63), knowing the truth would be used to convict Him of blasphemy, He not only confidently affirmed but fearlessly added that all would see Him seated on the right hand of God in glory and power, returning in the clouds of Heaven. (64)

Christ refused to let His present circumstances define Him, or to be cowed by the misguided hatred of His persecutors. He stood boldly with absolute strength and power, yielding meekly to their abuse as part of His Father’s glorious plan. (Jn 10:18) He is our example, that we should follow His steps. (1Pe 2:21)

Christ is teaching us how to engage eternity to color and flavor our present life; we should live with heavenly perspective such that the reality of God’s promises shine through the energy and emotion we bring to every encounter. (Mt 5:16) Fear, uncertainty, insecurity and passivity are incongruent with who we actually are in Christ, a dishonor to the gifts and calling of God. This is a practical denial of God’s faithfulness and so dishonors Him.

God has not given us a spirit of fear, but of power, and of love, and of a sound mind. (2Ti 1:7) Yet we can forfeit His gifts by allowing our temporal circumstances to define us. Supernatural grace does not function in a vacuum but flows directly from the clarity and focus of our Heavenly vision.

If we are lacking in faith and power, it is a call to come boldly to the throne of grace, that we may obtain mercy, and find grace to strengthen us in time of need. (He 4:16) So, when the fiery darts are flying, we can put on the whole armor of God that we may withstand in the evil day, and having done all, to stand. (Ep 6:13)

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His Unspeakable Gift

Salvation is free, the gracious gift of God (Ro 6:23), entirely beyond our ability to earn or deserve. (Ep 2:8-9) Yet Christ tells us that unless we forsake all, everything we have, we cannot be His disciples. (Lk 14:33) How can eternal life be entirely free, no strings attached, and yet cost us absolutely everything?

Perhaps the answer lies in truly comprehending what we’re actually receiving, how unfathomably precious it is, how we receive it, and what we have to offer in return.

The free gift we are receiving is redemption from eternal death unto eternal life, where God graciously transforms from being His enemy into a new creature in the very image of Christ (Ro 8:29), rescuing us from being subject to God’s wrath and condemnation unto unconditional acceptance into the family of God. He welcomes us into an inheritance among the saints to dwell in intimate fellowship with God forever in Heaven, rather than burning forever in the Lake of Fire. Truly, this is an unspeakable gift. (2Co 9:15)

Thinking we might ever earn or deserve such an incredible gift is absurd. What do we have to offer that could possibly be worth eternal life? What could we ever give God in exchange for our souls? (Mk 8:36-37) Everything we possess, everything we might accomplish, every pleasure and treasure this world could ever offer us, is utterly insignificant compared to knowing God and enjoying Him forever. (Php 3:7-8) Even if we give up everything, it would be nothing compared to what we’re receiving. (2Co 4:17)

We cannot earn eternal life because we have nothing of value to offer. Even our righteousnesses are as filthy rags before Him (Is 64:6); our best efforts cannot satisfy the righteous demands of an infinitely holy God. (Ga 3:10) If we’re ever to be reconciled to Jehovah, He must give us eternal life freely, entirely at His own expense. (Ro 3:24-26)

And this is precisely what He’s done in Jesus Christ. (2Co 5:19) God Himself has borne the punishment for our sins, satisfying His own justice, providing perfect righteousness to everyone who believes on Him. (Ro 4:5-8) We contribute nothing to this transaction but our desperate need. Salvation is entirely of the Lord. (Jon 2:9)

Yet there’s something profoundly important about how we receive this gift: we receive the gift of eternal life when we receive Jesus Christ as He truly is (Jn 1:12): Lord of all. (Ac 10:36) In other words, we cannot receive eternal life in Jesus Christ while we are rejecting Him as our Lord. (Mt 7:21)

Christ isn’t offering us merely an escape from eternal punishment, a pardon allowing us to continue living as we please: He’s offering us Himself, the eternal King of kings (Re 17:10), to reconcile us to God and transform us into His own likeness. (2Co 3:18) Receiving Him means receiving Him as He is, not as we might prefer Him to be.

We cannot accept His sacrifice while we’re rejecting His authority, any more than we can embrace His love while despising His holiness. (1Jn 2:3-4) The very nature of saving faith implies trusting Him completely (Mt 19:21), acknowledging that His ways are right, His judgments are true, and His commands are good. (Ps 119:128)

This is the essence of repentance: turning from our rebellion against God to embrace His rightful authority over every aspect of our lives. (Ac 3:26) There can be no reservations here, no private territory where we retain the right to disobey Him, no cherished sin we insist upon keeping. (Mt 10:37-39) If He is Lord at all, He is Lord of everything.

Yet this absolute surrender isn’t a payment for salvation. We aren’t purchasing eternal life by promising obedience, nor are we earning God’s favor by the extent of our devotion. That would be salvation by works, directly contrary to the Gospel. (Ro 11:6)

Rather, surrender is implicit in genuinely receiving Christ Himself. We aren’t negotiating terms with God, offering Him part of ourselves in exchange for something we want. We’re abandoning our claim to self-government, trusting Him to save us from both the penalty and the power of sin. (Ti 2:11-14)

And even this surrender isn’t something we can accomplish perfectly in our own strength. God must give us a new heart, writing His Laws into our minds and hearts (He 8:10), working in us both to will and to do of His good pleasure. (Php 2:13) This is the miracle of the new birth, the supernatural work of God in making us new creatures in Christ. (2Co 5:17)

This doesn’t imply immediate, sinless perfection. We grow in grace and in the knowledge of our Lord (2Pe 3:18), learning to obey Him more consistently and completely as He exposes and heals the remaining corruption within us. (1Jn 1:8-9) But the fundamental orientation of the heart has changed: we no longer insist upon our own way. We want His way, whatever it may cost us. (Ps 119:34-35)

There’s an infinite difference between struggling to obey the Lord we love and deliberately reserving the right to disobey Him. (1Jn 3:6-10) One is the struggle of a redeemed soul being sanctified; the other is the very rebellion from which Christ came to save us. (Mt 1:21)

So, salvation is free because we cannot possibly pay for it, and it costs everything because we cannot receive Christ without yielding ourselves entirely to Him. (Ro 12:1) These aren’t contradictory truths; they’re complementary aspects of the same glorious Gospel. (Ro 2:7-9)

And what are we really giving up? A brief, uncertain life in a fallen world, corrupted by sin and destined to perish, in exchange for eternal fellowship with the living God. (1Jn 2:17) We’re surrendering what we cannot keep to receive what we could never earn. (Mt 13:44-46)

The real tragedy isn’t that Christ demands everything of us, but that we might cling to anything at all rather than receive Him. (Jn 5:40)

Let us therefore examine ourselves (2Co 13:5), whether we’re truly believing on the Lord Jesus Christ, trusting Him as our only hope of eternal life, and welcoming His authority over every aspect of our being. If we find ourselves unwilling to surrender anything to Him, we should seek Him earnestly until He changes our hearts, granting us repentance and faith. (2Ti 2:25)

For in giving ourselves entirely to Christ, we lose nothing of eternal value, and gain everything. (Php 3:8)

He is no fool who gives what he cannot keep to gain that which he cannot lose.
— Jim Elliot

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Perfect Peace

Theorizing about perfect peace, understanding what it looks like and what it’s based on, is certainly worthwhile; we ought to be clear about a goal before we pursue it. But attaining a settled confidence in God, where He actually enables us to endure hardship without becoming unsettled and anxious (Php 4:6-7), is not as easy as it might sound.

God promises He will keep us in perfect peace when our mind is stayed on Him, because we trust in Him. (Is 26:3) Perfect peace is what God does in us in when we stay our mind on God. What does this look like?

Staying the mind is evidently a type of deliberate, faith-based grounding (Ep 2:16-19), characterized by deep roots (Mt 13:21), an abiding, a manner of living based on who we are, not an option or preference we resort to from time to time.

And this mindset is certainly not passive, lazy or irresponsible, just expecting God to do everything for us while we sit back and relax. (Lk 22:36) In practical terms, it seems to involve preparing for hardship through disciplined, rigorous training (2Ti 2:3), so we know how to respond in a crisis (Ge 14:14); it implies diligence in developing skills and capabilities necessary to manage conflict (Ps 144:1, Pr 27:12), and knowing what we bring to the table when we’re tested. (Ro 23:3)

Evidently, since we cannot control the results of our actions, this mindset also requires letting go of the outcome of a potential conflict (Es 4:16), knowing that if we’re engaging in God and with God (He 13:5-6), pursuing His purpose (Ro 12:2), then He is working all things together for good. (Ro 8:28)

Clearly, achieving perfect peace is uninteresting apart from a real test, without being challenged and pushed out of our comfort zone. When everything‘s going our way it’s easy to be calm and peaceful. It’s when we’re threatened that we find out whether we really have peace or not.

And when trials do come, expecting all will go conveniently without due diligence is presumption that will very likely not end well. (Pr 22:3, 27:12) Wisdom is where we must begin. (Pr 4:7)

Finally, maintaining a peaceful equilibrium in the midst of life’s chaotic ups and downs evidently requires that we maintain an eternal perspective, recognizing this world will pass away; no earthly joys or sorrows are worthy to be compared with what awaits us all. (2Co 4:17)

Staying our mind upon God then seems to involve a persistent training of our mind to focus on the evidence we have of God’s faithfulness, as we abide in the will of God, while also disciplining ourselves and being grounded within ourselves such that we know ourselves and are at peace with ourselves. We know what we are capable of based on our training, and ground ourselves in God so that we know how to trust Him for the outcome when we’ve done all we can do. (Ep 6:13)

Perfect peace then looks like inward stability in the midst of turmoil, carrying ourselves with confidence and composure when we’re threatened. It’s produced by God in us when we stay our minds in Him, when we are grounded in ourselves and we are grounding ourselves in God by faith. (Co 2:6)

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Those Sacrifices

The idea that God’s temple and sacrificial system are now obsolete is generally accepted as fact: Christians take it for granted that Christ fulfilled the types and shadows of what we now call Ceremonial Law when He died and rose again. Any interest in observing these laws today is considered barbaric, an insult to the finished work of Christ. As far as we know, not a single Christian theologian in all recorded history has ever believed otherwise.

This is in spite of the fact that Christ Himself says in no uncertain terms that not even the smallest detail of the Tanakh (the Old Testament), including the Levitical priesthood and the temple administration, will become obsolete or irrelevant so long as Heaven and Earth stand, not until every single prophetic word and symbol has been fulfilled. (Mt 5:17-19) In explicitly calling out this kind of error from the very start of His ministry, it is difficult to imagine how He might have presented this more clearly, openly or emphatically.

How exactly does the work of Christ make the sacrificial system obsolete? Animal sacrifices never did take away sin (He 10:4); rather, they serve as a shadow of good things to come. (He 10:1, Co 2:16-17)

Why wouldn’t an elaborate and vivid illustration of the atoning work of Christ continue to help us understand and appreciate what Christ has done for us long after He accomplishes His work? (1Co 5:7-8) As it pointed forward to what Christ would do (Jn 1:29), why wouldn’t it also point backwards to what He has already done and help us to continually appreciate it? (1Co 15:23)

If we can see how an active sacrificial system might be helpful, it should be easier to see scripture describing a functional priesthood, recognized by God after the Cross. The verb tenses used are in the present tense (He 8:4-5), indicating the Levitical priesthood remains potentially functional today in God’s ecomony. (He 10:11)

We might presume this is merely an academic discussion since the temple system is presently dormant, as prophesied late in the apostolic era (He 8:13); even if we wanted to offer a sacrifice, there isn’t a legitimate way to do so. However, the mindset behind the reasoning is what is significant: do we recognize the import of Christ’s words in the Sermon on the Mount, and the beauty in what God has designed? Or are we quick to wave our hands and relegate the temple system to the pages of history?

When the 3^rd temple is built and the holy offerings and sacrifices resume (2Th 2:3-4), this dimension of God’s law won’t be as easy to dismiss. God will be identifying Himself with this temple (Re 11:1-2), and so should we.

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As the Scorpions

One of Jehovah’s judgments during the Great Tribulation involves a nightmarish species of locust that stings like a scorpion. (Re 9:2-3) These locusts are given power to torture humans day and night for five full months (4), everyone except 144,000 witnesses chosen and sealed by God beforehand. (5) The suffering is so intense everyone tries to commit suicide, but no one is allowed to die. (6)

The immediate context of this brutal horror is most all of humanity engaging in active rebellion against our heavenly King, resolutely refusing to submit to Him and honor Him. (Re 6:15-17) Consequently, after ample warning (Re 8:13), God brings upon the wicked unimaginably dreadful plagues, yet not a single soul ever repents of their wickedness. (Re 9:20-21) What does this judgment tell us about human nature, and also about the heart of Jehovah? (Ps 9:16)

What is perhaps most obvious is that obedience is not optional in God’s kingdom: He hates willful sin. He becomes very angry when we deliberately violate His laws (Ro 1:18) and it grieves Him. (Ge 6:5-6) His wrath falls on us when we defy Him (He 10:28-31), when we commit to disobeying Him as a manner of life. (1Jn 3:8)

Similarly, it should be obvious that Man is incredibly, even insanely committed to sin. (Je 17:9) Evidently, it doesn’t matter what God does to people or how long He waits (Ps 81:15), no one seeks God and submits to Him of their own accord (Ro 3:10-11), unless He intervenes and gives them grace (both the inclination and willingness) to do so. (Ep 2:8) Defying almighty God on purpose only makes sense to those who are deceived (Re 20:10) into believing they will not suffer immeasurably as a consequence (Is 28:18), and this is apparently the condition of nearly all of us; (Mt 7:14); we just can’t see the full extent of it very clearly yet because, for the time being anyway, God is significantly restraining human depravity. (2Th 2:7)

The patience and longsuffering of God is also apparent in this particular judgment; He could easily destroy all His enemies in an instant and plunge them all into the Lake of Fire, where we all deserve to go. (Is 64:6) So, though torturing everyone with stinging locusts may strike us as cruel, it’s actually indicative of His mercy and forbearance. He is showing us all that He has no pleasure in the destruction of the wicked (Ez 18:32), encouraging repentance by giving everyone a mild foretaste of the ultimate consequences of their rebellion. (2Pe 3:9)

Finally, we can see the wisdom of God in exposing the nature of His enemies: evidently, apart from God intervening and changing their inward nature so they are willing to repent, there is absolutely no conceivable way to rescue them. This is not God’s fault; the root cause lies with humanity: one cannot reconcile with enmity itself. (Ro 8:7) And if God were to short-circuit this process it would not be so obvious what the alternatives are: God must either destroy His enemies or suffer their insolence eternally.

One might argue that God should just graciously give repentance to everyone (2Ti 2:25); in other words, challenge the very gift of free will itself. Sure, God could indeed save everyone, but that would miss the whole point: God’s pleasure in revealing Himself. (Ro 9:22-23) Apart from exposing the extreme nature of human rebellion, we would know very little of God’s power, love and wisdom, and nothing at all of His longsuffering, wrath and justice. But now we see the power of God‘s grace in action, His supreme miracle in transforming the elect. God’s manner of revealing Himself in this way, and the opportunity to know Him for eternity as a result, trumps all innocent suffering.

And since God Himself will have suffered more than any other sentient being, right up until He finally judges humanity, it is unreasonable to claim He’s been self-serving in His agenda. (Ro 3:4)

And what would it continue to say about Jehovah God, if in His infinite mercy (Ps 103:11) He were to keep His door wide open for anyone who is ever willing to repent and turn to Him, even from the fires of Hell? (Ps 136:1)

And what would it say about fallen humanity if no one ever does, throughout all the ages?

This would tell us nothing more than what the 5^th trumpet has already revealed: God could leave His door of mercy wide open forever, but the damned would never be willing to walk through it. This would be an ongoing, profoundly vivid demonstration of the intrinsic nature of both God and Man. (Is 66:24) Whether this would glorify God or not He will certainly judge. I can definitely see how it would.

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Fishers of Men

Christ says if we follow Him, He will make us fishers of men. (Mt 4:19) So, if we are following Him, He has indeed been doing this in us. What does it look like?

The fisherman’s mindset is focused on how to catch something that’s elusive; he’s always strategizing how to lure fish, finding more innovative ways to catch them. He wants to know what interests fish, studies their habits and anticipates their behavior, finding out how, when and where to maximize results. It’s an art as well as a science.

Fishing for souls is similar, yet significantly different. It feels like a stirring, a concern for the eternal health and safety of every soul we encounter. Christ is our supreme example, always mindful of the spiritual needs about Him (Jn 4:11), so we should study what He does; after all, He’s 100% successful. (Jn 6:39)

Christ’s ultimate goal is to glorify His Father by justifying, purifying and sanctifying His elect (Ro 8:29-30), and He is pleased to allow us to collaborate with Him in carrying out His redemptive plan. (2Co 6:1) Our mindset must be aligned with His purpose (1Co 2:16), making true disciples rather than filling pews. (Mt 28:19-20)

Wisdom says our general strategy should focus on seeking those who are pursuing truth and spiritual things, or who are at least open to them; in other words, we should be looking for those who are looking for God. For example, when Paul entered a new area, he typically began in the synagogue, where he expected to find those in the region who were earnestly seeking God (Ac 17:1-2); he would also go where people were praying (Ac 16:13) or engaging in spiritual or philosophical discussions. (Ac 17:17) He didn’t start out in taverns, brothels or places of amusement; he sought out those who were already pursuing eternity. (Jn 9:35)

How we approach evangelism should also be informed by our understanding of our expected audience. If we’re in the Third World where people have very limited access to information and have never heard of the Resurrection, presume ignorance and focus on the basics of the Gospel. But if we’re engaging a culture with churches on every corner, Bibles in every hotel room, where Easter is a national holiday, where anyone with a cell phone may conveniently download Bible apps and advanced study tools as they please, with unprecedented access to the Internet and AI … where anyone with a working brain can easily search for God, this suggests a much different strategy. (1Co 9:19-22)

This is where the heart of evangelism finds its loving nuance; we cannot see other people’s hearts, and we might at times find ourselves in very worldly, or otherwise unspiritual places. Wherever we are, every soul is an opportunity; and we should always be on the lookout for openings to steer conversations toward eternal things. (Ja 5:19-20) We might lead with, “Do you consider yourself to be a spiritual person?” Regardless how they answer, we can ask them why, and invite them to tell us their story, about their interests and values. A listening ear might be all that’s needed to soften a hardened or wounded heart. (2Ti 2:24-26)

Once we are engaged in spiritual discussion, we can look for places of common ground and build on them (Ac 17:28-29), or ask questions which might start them thinking (Jn 5:6), or point out an inconsistency or an insight to help them. (Mt 22:41-42) We should cast our net far and wide, as we have opportunity. (Ga 6:10)

And as we’re pondering about how to engage others in seeking Christ and His kingdom, we must be careful to not misrepresent Him, or appeal to interests which are contrary to or inconsistent with His nature (Ju 23); we should not dilute His message or compromise His heart. (2Co 2:12) We should never use the proverbial bait-and-switch; lay it out as it truly is, and God’s elect will eventually inquire further.

If a person has no interest in spiritual things and doesn’t want to talk about it, we should not be forcing the discussion, casting our pearls before swine (Mt 6:6); Jesus doesn’t push himself on people who aren’t listening: He doesn’t chase them down; He lets them go their way. (Mt 19:21-23) Our job is to let God’s light shine through us (Php 2:15), giving sight to the blind is His. (Jn 9:39)

And we should keep in mind that Jesus is not primarily interested in making people comfortable or happy. He healed, cast out demons and miraculously fed multitudes to help those who are seeking God find Him (Mt 7:7-8), to identify Him and understand who He is, not primarily to please them. (Ga 1:10)

People do need Jesus, no doubt about it, but telling people God loves them and that He has a wonderful plan for their life, implying He wants to make them happy and successful, is not the biblical message. (Jn 12:25) He did not come to send peace on Earth, but a sword (Mt 10:34-36); He did not come to call rich, pleasure-seeking worldlings to their best life now. (Php 3:18-19) He came to call all of us sinners to repentance (Lk 5:32), to radical transformation (Ga 6:15), to turn from our rebellion and willful Torah-violation (Mt 1:21), to forsake all (Lk 14:33), take up our cross and follow Him. (Lk 14:27)

Let’s follow His steps in reaching the lost (1Pe 2:21), prepared with a sound grasp of the Gospel and how to present it (Ep 6:15), ready always to give an informed answer to those who are asking (1Pe 3:15), and leave the results to God. (1Co 3:7)

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Unto Perfection

Be perfect is the plain command of God to us all. (Mt 5:48) But who can be perfect? Is God setting us up for failure?

The only alternative is an arbitrarily imperfect standard, in other words, an acceptable amount of bondage to uncleanness and filth. (2Co 7:1) Besides the obvious difficulty inherent in clearly defining and effectively communicating such a standard, we’d expect it to encourage complacency in our struggle toward freedom. (2Ti 2:25-26)

If we’re concerned that God’s setting us up for failure, perhaps we’re deriving our self-worth and security from our performance. As if we’re hearing, “Be perfect … or I’ll reject you.” In other words, this command will only be a problem if we’re being legalistic, trying to earn God’s love.

God’s love is unconditional; He loves everyone, and His love is what desires our perfection. (2Co 13:9) God wants the best for us, and there’s a big difference between being loved and being accepted and approved. (2Co 5:9) We don’t want to be ashamed before Him when He comes (1Jn 2:28); there’s no amount of sin we’ll be glad to still be hindered by when we stand before Him; we’ll want to hear, “Well done, good and faithful servant.” (Mt 25:23)

So, knowing we’re already accepted in Christ as God’s beloved children (Ep 1:6), we can focus on improving (Php 3:13), drawing ever closer to God, asking Him to show us where we’re still not meeting the mark (Ps 139:23-24), as God calls us to be completely free of the bondage of sin. (Jn 8:34-36)

And when He shows us a next step in holiness that seems impossible from here, the fact that He’s calling us forward gives us hope that He will accomplish this in us and enable us to get there. (Php 1:6) Then as we strive toward the mark (Php 3:14), He actually does do in us what we could never do on our own. (Co 1:29)

Ultimately, this wisdom of God motivates and empowers us to realize higher levels of holiness, well beyond what we can realistically envision (Ep 3:20-21), which is much better for us and more glorifying to God. (1Pe 1:7) He is able and willing to present us faultless before the presence of His glory with exceeding joy (Ju 24), we shouldn’t settle for less. (Ep 4:13)

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Worthy Is the Lamb!

If there’s a climax in the Bible, it might be the moment Jesus Christ looks Father God in the eyes and takes the seven-sealed book out of His hand. (Re 5:6-7) This may be the moment when the glory of divine redemption in Christ, and the ultimate glory of Christ Himself, is finally put on full display in chronological time.

Just before this revelation, there was an intensive, exhaustive search for someone, anyone worthy to open the book in God’s hand (Re 5:2), and no one was able to do so. (3); perhaps some dared to approach the holiness of God on their own merit, but all were turned away.

And this is no small thing to casually overlook; the Apostle John himself is so dismayed by the outcome he weeps uncontrollably, as if God’s eternal plan has failed, such that He will be unable to judge the world in righteousness by that one Person in Whom He invested everything in: Christ Jesus. (Ac 17:31) John should have known better, but he is evidently convinced of absolute, ultimate disaster, and he is undone, inconsolable. Perhaps he was not alone, and all of Heaven was weeping as well.

At this instant, when all seemed lost just moment before, all of Heaven erupts in ecstatic praise to Jesus Christ, beginning with the four beasts and twenty-four elders (8-10), followed by one-hundred million plus angels joining in exuberant praise, as if Christ were God Himself (11-12), and finally every creature in the universe joins in (13) – we all explode in triumphant praise.

The four beasts, who to our knowledge have never worshipped anyone but Father God, lead us in unreservedly worshipping the Lamb. We are all so taken with Christ at this moment, so overwhelmed with His majesty and supreme excellency and worthiness, we can do nothing but praise Him.

We can be sure, in that great day, no one else in Heaven will be saying, “Look at me!”

So, why not worship Jesus Christ in this manner even now, before He takes the book? We might reason the eternal redemption plan is not quite complete; He has not actually overcome and taken the book yet; He does not have it in hand, not quite. But knowing by faith that He will do so, as God has revealed it to us, we can call those things which be not as though they were (Ro 4:17), and rejoice in Christ Jesus. (Php 3:3)

What is the alternative to glorifying Christ in this spectacular way? As we fail to honor the Son, we fail to honor the Father; honor them both in the same way or miss Him altogether. (Jn 5:23)

Perhaps this is what makes the appearance of the victorious Lamb so satisfying: God did not cheat. There was no Plan B. If Jesus Christ is not absolutely, flawlessly perfect in every detail, every motive, every thought word and deed, for His entire eternal and earthly existence, there is no victory in the end … and Satan wins!

But Jesus Christ is PERFECT!!

“Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (12) Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” (13b)

Let us be moved to worship the Lamb, to the glory of God the Father, even now as we will then, with all intensity and abandon, casting down every high thing that exalts itself against knowledge of God, and bringing into captivity every thought to the obedience of Christ! (2Co 10:5)

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