Tim Hayes – Page 23

The Wrath of Man

I’ve been considering what I’d do if faced with a BLM mob harassing a vulnerable person, an old man or a pregnant mother.

Honestly, my first instinct is to fly into a rage and tear into them, doing as much damage as humanly possible. Yet, clearly, something doesn’t feel right about this; it’s not what Father’s doing in me. There’s something ugly, intrinsically unholy about judgmental rage, especially when it’s hasty. (Ec 7:9)

The Word affirms the same: “the wrath of man worketh not the righteousness of God.” (Ja 1:20) We’re to put away all wrath and malice; it should find no place in us (Eph 4:31) since it’s triggered by a lie. (2Ti 2:25)

For me, the lie appears to be pride-related: when I esteem others better (Php 2:3), and recall that all bullies will be dealt with justly (Ro 2:5-6), the rage dissipates in my avatar immediately, telling me the intensity is rooted both in self-righteous indignation, and in unbelief in the justice of God: not good. This is my old man. (Ro 7:25)

The proper emotion in cases of injustice appears to be sorrow, for both victim and offenders (Ps 119:136); perhaps more for the offenders (53); they’ll be trodden down of God. (18) Knowing no one ever gets away with anything is at the root of this (Ro 2:2), and that I’d likely deserve worse if left to myself. (1Ti 1:15)

And what does my instinctive, judgmental rage reveal? That I’m guilty of the same thing (Ro 2:1): if I were deceived about white, capitalist America being racist enemy no. 1, I’d be on the front lines of BLM, doubtless among the worst of them. I’m reacting this way to cover for myself; the carnal mind loves to project its own sin onto others.

So, rage is out – but the law of love forbids hiding from injustice and doing nothing; if my well-being were threatened by such a mob I’d certainly want others to intervene. Passivity here is cowardly weakness and fear. This isn’t Christ (Php 1:21); we’re to be strong (1Co 16:13), bold as a lion. (Pr 28:1) Minimal necessary force to protect myself and others is required as I have opportunity.

The challenge here is that Marxist activists are intent on goading others into aggression so they can both play the victim and counter-attack with public justification. They’re trained in provocation, almost as an art form, knowing precisely where their legal boundaries are and how to violate them with minimal risk to themselves. (Pr 25:8) Over-reacting is a mistake, especially in such a trap (Ps 119:110), and I’m evidently as likely as any to fall into it, unless God gives me repentance here. (2Ti 2:26)

We can be angry without sinning (Ep 4:26) if we love our enemies. (Mt 5:44) The servant of God has compassion both on the ignorant and deceived as well as on the rebellious, knowing he himself is also prone to sin. (He 5:2) It takes wisdom and grace to attack someone in love, in self-defense or in defense of another. We’re called to this at times, (Lk 22:36), but disarming and deescalating is always preferred. God help us prepare, as we train ourselves in holiness, and be up to the task as and when it falls to us.

articles ♦ posts

Puffed Up

How do I feel when I find myself in the right and others in the wrong, or in the know when others are ignorant? Do I feel superior, more important, more significant, more valued? Do I tend to get puffed up in my knowledge? (1Co 8:1b) This isn’t love (1Co 13:4); it’s rooted in pride, and tends toward alienation and division.

How does knowing more than others make me better? Why should this move God to love or value me more? It doesn’t; God loves each of us infinitely, because He’s made us each in His image: His love is truly unconditional. (Jn 3:16) I can’t do or be anything to get God to love or value me any more or less.

Yet false religion tries to use spirituality to make itself look better than others (Mt 23:5), to exalt itself (Lk 18:11) because it isn’t grounded in the love of God. (Ep 3:17-19) At it’s core, this is ugly and uninviting, and I think we all know it.

Love is concerned for others who are misinformed, deceived, carnal (Php 3:18) and disobedient (Ps 119:136); Love esteems other better than itself and humbly seeks to help. (2Ti 2:25) This is pure religion (Ja 1:28): without love, I am nothing. (1Co 13:2)

The love of God equalizes everyone, levels the playing field, so to speak. We all have the same invitation to come (Re 22:17), to be as close to God as we like, to partake of the divine nature (2Pe 1:4) and joy in Him. (1Pe 1:8) What we do with this amazing invitation, how we employ our skills, abilities and resources in going after God, is what defines success. (Mt 25:21)

As we pursue God we’ll come to know Him better (Php 3:8) and understand more of His Way. (He 11:6) We should be deeply thankful for such a precious privilege to know and walk with the living God (1Jn 1:3-4); it shouldn’t make us feel better about ourselves (Ep 3:8), or move us to devalue those who don’t get it.

articles ♦ posts

Dull of Hearing

An inability to hear or see severely limits our opportunity to receive new information. Most of us cherish our sight and hearing in the natural realm, but not so much in the spiritual; we tend to think we’ve already arrived (Php 3:13), to be wise in our own conceits (Ro 12:16c), thinking we already know it all. We tend to close ourselves off to anything new, choosing to ignore what doesn’t fit with our preconceptions, dimming our own sight and dulling our own ears, locking ourselves into our current errors and limited understanding. (Mt 13:15)

When we read our Bibles in this state, or participate in spiritual discussions, we aren’t really listening with an intent to learn; we’re waiting for an opportunity to reinforce or show off what we think we already know. We ignore and dismiss ideas which might contradict our current view; we want to be perceived to be right, rather than actually being right. We become dull of hearing, unteachable. (He 5:11)

Scripture calls such behavior loving darkness, and it’s our natural state (Jn 3:19); it takes an act of God to wake us up (Ep 2:1) and fill us with love for truth. (2Ti 2:25) Apart from God’s intervention, making us truth lovers, we’d all be deceived and eternally damned. (2Th 2:10)

How do we know if we’re dull of hearing? Simple: when we perceive something inconsistent with our current way, how do we respond? In the natural realm, we carefully consider obstacles and incorporate them into our world view, understanding them and navigating them, or leveraging them as tools to help us on our way. But if we’re constantly ignoring and dismissing reality itself, stumbling over the aspects of it we don’t like and not even noticing, it proves we’re blind, deaf and insensitive to pain – disconnected from the natural world and largely unaware of it. (Jn 11:10) In such brokenness, we don’t tend to last very long. (Mt 15:14)

When we perceive any aspect of reality which might not align with our current world view, a lover of truth pauses and carefully reflects on this new information. What am I missing? How does this fit with my current understanding? If something doesn’t fit, I need to adjust my thinking until it does … until everything fits into a coherent whole. I am poor in spirit; I need others to challenge me, to help me see my blind spots, where I’ve been deceived, where darkness still dwells in me. Everyone knows something I don’t; let my hearing be clear and sharp, so I can learn what I should as God crosses our paths.

articles ♦ posts

Your Own Conceits

The carnal nature in us, our old man, presumes we already know all we need to know; we don’t seek truth since we think we already have enough. It often operates in a vacuum of desperate self-deception (Re 3:17); the less we know the more confident we are in our understanding: in the extreme, it’s being utterly confident while knowing virtually nothing. (Pr 26:16)

We can detect this well-known principle operating in us, called the Dunning-Kruger effect, when we find ourselves over-estimating our own ability or knowledge, or underestimating that of others. Simply ask, what do I really know about this? How well do my ideas hold up under the scrutiny of experts who disagree with me? How well do I understand their best counter-arguments? Do I have training and experience demonstrating my capability under stress? What are the true boundaries of this area? Is my confidence based on facts or presumption? Whenever we find ourselves smugly confident, unwilling to listen to and deeply consider the claims, opinions or skills of others, we’re deceiving ourselves. (Ja 1:22)

Were it not for the restraining grace of God, our sin nature here would put each of us well beyond hope (Ro 7:24), for one who thinks he already knows has closed his mind (Mt 13:15) and can’t learn. (Pr 26:12) But this presumption is simply pride rooted in lies; we can learn from anyone, we can always improve if we’re poor in spirit and love the truth. As we perceive this arrogance operating within, it’s time to humble ourselves, soften our hearts, and repent. (Ja 4:10)

Rather than thinking we’ve arrived (Php 3:13-14) and are superior to others (Ro 2:19), God tells us all to be not wise in our own conceits (Ro 12:16c): helping each other seek and find the truth (a), esteeming others better, focusing first on fundamentals, along with the lowly. (b) Generally, when we’re missing it big, we’re missing the basics. (Mt 23:23)

This isn’t to say that we can’t be confident in our knowledge of God (Je 9:24), that we must always be doubting everything. (2Ti 1:12) There is room in faith and humility for confidence and certainty. (He_10:22) While that is true, it is also true that we don’t know everything about anything. (1Co 8:2) We can be both confident and teachable, grounded in the truth while ever seeking more of it.

articles ♦ posts

A Cheerful Giver

What are the biblical principles related to raising financial support for a Christian project or ministry? We see a wide variety of approaches, from George Mueller, who never told anyone about any particular need except God, praying for everything required to care for hundreds of orphans for years, to organized religions claiming they’ve replaced Israel in some way and have a right to demand a tenth of our income, to cult leaders promising God’s blessing and favor on generous donors. Where’s the biblical balance?

If we consider the example of Christ and the Twelve, we’ve no record they ever asked anyone for money. Given that the temple was still functioning, they couldn’t pretend to merit the priestly tithes and offerings like the Church does today, and it seems contrary to their spirit of dependence on God to be asking the public or each other for money. It seems our dear brother Mueller may have got it right.

However, we do have an example of the Apostle Paul taking up a collection for the poor saints which were at Jerusalem (1Co 16:1); though he didn’t specify an amount or percentage, he expected everyone to give something in accordance with how God was blessing. (vs 2) How do we integrate this with the example of Christ and the Twelve?

In this particular instance, Paul said it was a matter of spiritual duty for these particular people to give to this particular cause, and he derives this duty from the fact that Gentile believers were indebted to the Jerusalem saints for the blessings of the Gospel. (Ro 15:26-27)

If someone has a duty to donate to a particular cause, then it’s reasonable to ask them to give accordingly. Torah provides many examples of this kind of obligation, specific instances of how we’re to care for the poor and vulnerable. (De 15: 7-8, 12-14, 16:16-17, etc.)

But apart from formal obligation, the rule of common charity must apply. Do we appreciate being asked to give to a ministry we already know about, which we have not already purposed in our hearts before God to support? Does this edify and encourage us, or do we feel pressured to give when we’d prefer not to? Does it feel intrusive, as if someone is meddling in our personal affairs? If we decide not to give, do we feel obligated to justify ourselves? Do we ever decide to give just to make ourselves feel better, or to appear generous to others?

Once we’re aware of a need, directly asking us to donate tends to put most of us on the spot and make us uncomfortable. This should tell us what kind of behavior it is: uncharitable. Unless we’re already interested in donating, most of us feel a sense of pressure in this context, a requirement imposed on us to make an immediate decision: to either decline to give and justify ourselves (as if the ask implies an obligation), or to give so we’ll feel better and appear generous to others. In either case, we perceive the act of being asked as a form of manipulation, to get us to give when we wouldn’t otherwise. This isn’t giving from a cheerful heart; it’s something neither Paul nor Christ would promote, even if it happens to increase donations.

When we desire to support a particular cause that excites us and aligns with our goals and world view, sensing God’s pleasure that we do so, we give with cheerful hearts without being asked. This is the kind of giving God loves (2Co 9:7), and it’s the only kind we should be encouraging in others, outside formal obligation.

Making someone aware of an opportunity to give, informing them of a ministry, its mission and how it’s funded, is perfectly consistent with charity: it doesn’t directly pressure anyone. As we have opportunity to spread the word and inform others of a godly cause, we should leave the commitment between them and God, as they seek His will in the stewardship of their time, money and resources.

articles ♦ posts

Rent in Twain

When Christ died, the veil of the Jerusalem temple ripped into two pieces, from the top to the bottom. (Mt 27:51) From what we know of this veil*, it is evident that this was a supernatural event: God Himself tore this veil. What does this signify?

Most Christians claim this event signifies the abolishment of Torah, the Mosaic Law, or at least the sacrificial system and the ceremonial aspects of Torah, but Christ says the entire Torah will be relevant until Heaven and Earth pass away (Mt 5:18); last I checked, both are still here, so this event must signify something else.

The veil of the temple represents the physical body of Christ (He 10:20), so on one level the tearing of the veil might signify the death of Christ, the destruction of His earthly, mortal body: the veil was torn as Christ was crucified. The breaking of His body for us (1Co 11:24), His atoning death for our sin, provides a living Way, an eternal way to God, outside time and space, always new (He 10:19-20), the only way anyone has ever connected with God, or ever will. (Jn 14:6)

We might also observe that we aren’t told which temple veil was torn; there were two (He 9:3): the most visible veil, the one most people would be more familiar with, separated the outer court from the sanctuary. (He 9:2) A torn inner inner veil, separating the Holy of Holies from the sanctuary, could easily have been concealed by the priests and never verified. Perhaps both veils were symbolic of Christ in some way, but it is perhaps the outer veil that is the most relevant, for Christ is that essence of the Father Whom we can all see. (Jn 12:45)

God destroying this outer veil in a publicly visible manner may have been a declaration of His departure from the temple. (Mt 23:38) The temple had already been destroyed twice, abandoned by God in advance (Ez 10:4, 18-19a), and it was ready to vanish away again. (He 8:13) It makes sense that God would depart from the temple well prior to it’s being destroyed, and to make this known, giving the people a sign they should repent and seek Him in the context of pending divine judgment and immanent danger.

Since God hasn’t actually yet told us explicitly what the rending of the veil of the temple means, this isn’t something we need to know. What we do know is that the veil is not obsolete; it is essential to a functioning temple, so it will return with the rest of the earthly temple of God. (Re 11:1-2) Any reasonable speculation on this point, why God tore it during the crucifixion of His Son, must be consistent with the whole of scripture.

See comment below.

articles ♦ posts

Lay Hold

Paul tells Timothy, an earnest Christian, to lay hold on eternal life (1Ti 6:12), and to encourage others to do the same. (vs 17-19) Why should we do this, lay hold on eternal life, if we know we already have eternal life? (1Jn 5:13) Why lay hold on what we can never lose? (2Ti 4:18)

For one, it’s exceedingly unwise to presume we have eternal salvation unless our lives are consistently reflecting this reality (He 6:9), proving it experientially (2Co 13:5), as we’re earnestly pursuing the living God (Php 3:12), to know Him more deeply, to obey Him more consistently, and to love Him more passionately. (2Pe 1:5-7) Those who are complacent in their walk with God, comfortable in this world and focused on it, are actually enemies of the cross, headed for destruction. (Php 3:18-19)

It’s good for us to intentionally and firmly grasp the salvation of God (Mt 11:12), to strive to enter the kingdom (Lk 13:24), to cleave to God and His redemption as our only hope, the precious anchor of our souls. (He 6:19) Our old man takes for granted the infinite mercy shown us in Christ, the incomprehensible price paid for our redemption (Ro 8:32), forgets we’ve been purged from our old sins, loses sight and perspective, and would pull us back into dullness and blindness. (2Pe 1:8-9)

Laying hold of eternal life is laying hold of Christ Himself: He is our life. (Col 3:4) It’s abiding in Him (Jn 15:4), partaking of Him (He 3:14), grounding ourselves in the promises and nature of God (Ep 3:17-19), continually reminding ourselves of His way and word. (Col 3:16) Those who won’t abide in Christ are trodden down (Ps 119:118) and cast away. (Jn 15:6)

Ultimately, laying hold of eternal life is letting go of everything else (Php 3:7-8) that we may know Him. (Jn 17:3)

articles ♦ posts

Knowledge of Sin

How do we know what sin is? How do we know what’s right and what’s wrong? We all respond as if some actions are good and some are evil, but why do we respond the way we do? How do we know?

Because we’re all made in God’s image, we can’t help but react as if good and evil exist; this is built right into our DNA. And it’s perfectly natural to make up our own definitions, to decide for ourselves what’s right and wrong.

But deciding for ourselves what’s good or evil actually contradicts the very concept of good and evil. Claiming something is good or evil means it is so regardless what anyone else thinks about it; we know this instinctively, it’s rooted in the very claim. But if we can decide for ourselves what good and evil are, then everyone else can too, and then it is all just a matter of opinion, contradicting the very essence of what we know intrinsically to be true.

So if good and evil really do exist, then it isn’t a matter of opinion, yours or mine or anyone else’s; not even governments can define morality. If an action is truly good or evil, then it can only be so because some divine Being says so. There can be no other basis for morality.

This is why Scripture says we can’t know what sin is apart from God’s Law: Torah. (Ro 7:7) It’s only through Torah that we can correctly identify sin (Ro 3:20); and any alteration of Torah corrupts the divine standard of righteousness, and thus the very definition of sin. (De 4:2)

Our old man understands Torah as God’s eternal law and rejects it (Ro 8:7), departing from the light of Torah (Is 8:20), loving darkness instead. (Jn 3:19) Those breaking any of God’s laws violate Torah as a whole (Ja 2:10), and are the least in God’s kingdom. (Mt 5:19) But our new man delights in Torah (Ro 7:22); it lights our way (Ps 119:105), for Torah is light. (Pr 6:23)

Who dares presume the right to decide which of God’s laws are no longer relevant? (Ps 119:6) What standard would they use to judge God’s Law like this? (Ja 4:11) How can a finite being prove any of God’s Laws aren’t eternally good? (Ps 119:152) Torah is timeless. (Ps 119:160)

To sin is to break Torah (1Jn 3:4a), for sin is defined as breaking Torah. (4b) We hide Torah in our heart that we might not sin against God (Ps 119:11), for all who err from Torah as a manner of life will be trodden down, exposed as deceitful and false. (Ps 119:118) The nature of God’s children is that we keep His commands. (1Jn 2:3)

articles ♦ posts

Until the Law

It’s commonly taught that God only had one law in the Garden of Eden: Thou shalt not eat of the Tree of the Knowledge of Good and evil. (Ge 2:17) The claim is that God started with just one rule to see what we’d do with it, and then added more laws as we continued breaking the ones we already had.

It’s true that God only explicitly stated one rule at the beginning, but that doesn’t mean there was only one rule.

When Cain became angry over God accepting only Abel’s sacrifice and not his own (Ge 4:4-5), God warned Cain that sin was lying in wait if he didn’t choose wisely. (7a)

When Cain murdered Abel it was sin, and God treated Cain as if he knew better, even though there was no official law against it. Clearly, there were unstated rules related to murder and loving others that were common knowledge, long before such laws were formalized at Sinai.

And long before God formally gave us any more laws, men became exceedingly evil and wicked (Ge 6:5); they were grievously violating universally understood moral law (Ro 2:15) and were judged accordingly in the Great Flood. (Ge 6:7)

And Abraham kept God’s commandments, statutes and laws long before they were officially stated at Sinai (Ge 26:5); God’s expectations were clear, even though they were not formally written down.

So, death reigned from Adam to Moses even though no one ever broke the same law Adam and Eve did (Ro 5:14); this proves God’s commandments were revealed and known long before He had them written down in Torah: sin was imputed, and men were held accountable for their sin, but this can’t happen unless God’s Law is known and understood. (13)

Torah was given at Sinai, but it wasn’t new when God revealed it; it was in play from the very beginning. (Ps 119:160) The precepts of Torah are timeless, applicable in every age — yesterday, today, and forever. (Ps 119:152)

articles ♦ posts

Put a Veil On?

In the midst of the 2020 COVID-19 pandemic, neglecting to wear a mask in public is to be labeled selfish, perhaps evil. Should we Christians esteem others better than ourselves here, deferring to public sentiment to show our love? (Ep 5:21) Would Jesus be wearing a mask? or the Apostles? Are we being prideful, disrespectful, and arrogant by not wearing them?

Or by wearing the mask are we conforming to the world (Ro 12:2), and exposing ourselves as menpleasers? (Ep 6:6)

Firstly, one should affirm the scientific facts: there is zero scientific consensus that wearing masks is meaningfully helpful in preventing the spread of COVID-19 in a general public setting: mask manufacturers state this plainly in their disclaimers, and the CDC initially affirmed the same. The primary indication we have that masks are helpful is the constant drone of media and politicians as they stoke fear in gullible citizens.

Given the contradiction between science and the cultural panic, one could easily see this as a weaker brother issue. (Ro 14:21) Those who’s consciences are weakened through propaganda and misinformation see the mask as a sign of charity. It certainly isn’t necessarily sinful to wear one: Moses actually did wear a face covering to accommodate societal fear (Ex 34:30,33), so the argument would be that we should give up our liberty for the sake of Christ to comfort others. Yeshua and the Apostles would all wear masks if this is a weaker-brother issue. (Ro 14:19)

On the other hand, wearing a mask in this toxic, politically charged context – while it is optional — suggests to others that we align with a false narrative designed to disrupt and fragment our society; like it or not, we’re then supporting a political agenda to enable societal control and manipulation through fear tactics and lies.

Further, wearing masks routinely may actually be somewhat harmful to us, capturing moisture and toxins, developing mold, trapping carbon dioxide, and restricting air flow. Additionally, masks severely restrict interpersonal communication, making it much more difficult to display a charitable demeanor, or even communicate effectively. If 70% of communication is non-verbal, what portion relates to facial expression, hidden by a mask? Personally, I have a much more difficult time reading mask wearers, or even understanding what they’re saying. This exacerbates cultural tension in an era of arbitrary lockdowns, rampant unemployment, depression and racial unrest, and is yet another way to divide and alienate us. In this case, we can be sure that neither Yeshua nor the Apostles would wear a mask, on principle of not conforming to this world. (Ro 12:2)

To decide which principle should apply in our personal case, perhaps it is good to define who we are.

Are we a weaker brother / sister who genuinely feels like we’re sinning against others, or encouraging others to sin, by not wearing a mask, and therefore putting the spiritual and/or physical health of others at risk, independently of how others view us with or without a mask?
Or are we men-pleasers who simply fear being seen as unloving by those who wish to re-define love and impose their arbitrary definition on everyone else?

For a weaker brother / sister, doing our homework until we’re assured by reputable scientific authority that we aren’t endangering others without a mask, and are convinced that this evidence is sufficient to persuade those who are open to considering it, wearing a mask in public in the interim, would be most appropriate.

The man-pleaser is encouraged to repent. (Ja 4:4a)

As in most of life, our motive here makes all the difference. (1Co 3:13) If we’re actually wearing the mask because we see Christ Himself doing so, knowing Christ only does what He sees the Father doing (Jn 5:19), then we’re wearing the mask as unto the Lord and it’s a good work. Otherwise, we’re serving man instead of God (Ga 1:10), seeking to appease the world and gain its approval, thus acting like God’s enemy. (Ja 4:4b)

To our own master we stand our fall; let’s walk worthy of God, and encourage one another do the same.

articles ♦ posts