Tim Hayes – Page 31

Call on the Name

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

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

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

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

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

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

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

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

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

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

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I Hope In Thy Judgments

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

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

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

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

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

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Beholding Vanity

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

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

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

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

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

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

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

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God Is Not Mocked

We’re constantly making choices, moment by moment, in a continuous flow of sowing and reaping. A universal law governs this: whatever we sow, we reap. (Ga 6:7b) If we invest primarily in our physical, temporal nature, in our own comfort and pleasure, we reap corruption and death (Php 3:18-19); if we choose life and walk in the light as a manner of life, we reap everlasting life. (Ro 2:6)

The law of sowing and reaping: we reap what we sow, we reap more than we sow, and we reap later than we sow. It’s a universal truth; no one escapes it, not even through the Gospel. So, the apostle Paul warns us: “Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Ga 6:7-8)

So, how does this work in Christ? When God forgives us, does He deliver us from the consequences of our choices? No; even those in Christ are subject to this law: no one is exempt. (Col 3:23 -25) Why must this be?

God chastens and scourges every child He receives (He 12:6) to break the pattern of selfishness and disobedience, and work righteousness in us. (He 12:10) God’s law is for our good (Ro 7:12), and when we break it, or sin, this is bad for us. God is intent on delivering us from the power of sin as well as from its penalty; so, if we’re sowing in the wrong place, God will often use this law of sowing and reaping to help straighten us out. The natural consequences of our choices are often our best teachers.

Certainly, God is merciful to all of us (La 3:39): we never reap the full consequences of our sin in this life. (Ps 103:10) For those who fear Him, His mercy is infinite. (Ps 103:11)

But those who commit themselves to a life of sin, sin of any kind, show themselves to be alienated from God, subject to His wrath and indignation (Ro 2:8); it reveals that they’re not God’s children. (1Jn 3:9) God transforms His elect such that they live to please Him. (Ep 2:10)

Thinking anyone can sin without consequence is to deny the justice of God, making a mockery of His dignity and His eternal Word. It makes Him out to be a liar. For anyone who tries this, it will not end well. God does not tolerate being mocked like this; His fiery indignation will silence every rebellious tongue, terrify every arrogant heart, and devour every adversary. (He 10:27)

Let’s serve the Almighty with fear, and rejoice with trembling (Ps 2:11), working out our deliverance from sin by sowing in truth unto obedience. (Php 2:12)

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Choose Life

God frequently tells us to be careful in our choices (De_30:19) because they have consequences. (Ga_6:7) He asserts that we have a will, that we are conscious, and that we have a responsibility to choose the good and refuse the evil. (Is_7:15) There is a moral law, and we violate it at our peril.

To all of us, each and every one of us, this is self-evident, that we have the ability to make choices: that we are conscious and aware of the options of both good and evil choices before us, and that we have an obligation to make good choices.

Atheism, however, asserts that only matter and energy exist, and that matter and energy are not conscious. This implies there is no consciousness, thus no free choice, and no good or evil. This implies that our perception of free will and moral choice is merely an illusion in our brains, implying that we are no more than mechanical robots, programmed by evolution to act as we do. Atheists assert this because it is implied by atheism, not because there is any actual evidence for it.

Even Heisenberg’s Uncertainty Principle does not provide for conscious, moral choice; it only provides for the possibility of random, unconscious, amoral behavior.

When accepting proposition A implies conclusion B, and B is false, we know from the logical contrapositive that A is also false. This is called proof by contradiction. In other words, the fact that atheism implies we are not conscious, and that we make no voluntary choices, and that there is no moral reality, conclusions which we know by experience to be false, proves that atheism is false.

It is true that while we are alive in our body we are intimately linked with our brains, which operate with chemicals and electricity, but we are not merely our brains: we are more than bodies. We live through our bodies and think through our brains, but our thoughts are not merely impulses in our brains any more than we are merely our bodies. In other words, we are intimately connected with Nature, but we are not merely of Nature: we are eternal, made in God’s image.

Our ability to think and to choose, to understand Nature, something Nature by itself cannot do, proves we are above Nature, that we exist outside of and apart from Nature, such that we can look at Nature as an outside observer. This is the foundation of epistemology, the science of knowledge, that enables us to perceive, understand and know the living God, and the universe He created.

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Sound Wisdom

I love Jordan Peterson (JP) – like the father I never had. His book, Twelve Rules for Life, is filled with sound wisdom, godly instruction – things I wish my father’d taught me. (Pr 3:21)

In his straightforward, brilliant, humble manner, JP’s helping me understand fundamental life principles, things I wish I’d been taught when I was young, and had been able to teach my kids. It’s priceless. (Pr 4:7, 12:1)

JP isn’t a Christian, not just yet, doesn’t even claim to believe in God; he’s a man who’s struggling to find the truth in the fear of a God Who might exist. If what he’s found so far is any indication, he’ll be a believer before he’s done. He’s seeking and knocking like no one else I’ve seen; he’ll find. (Mt 7:7-8)

Below are his 12 rules, with some summary notes and supporting scriptures.

Stand up straight with your shoulders back. Be as strong as you can be, in mind, body, soul and heart. (1Co 16:13) Our nervous system responds differently when we face difficulty voluntarily rather than as a victim. There’s no virtue in self-imposed weakness. Individuals can take down empires, change the world; one who stands for truth in love cannot be defeated. So, stand! (Ep 6:13-14)
Treat yourself like someone you are responsible for helping. (Ep 5:29) People take better care of their pets than themselves. Self-hatred/disrespect/unforgiveness is inconsistent with God’s love for us. Act like you’re your own best friend, think of your future self as someone you need to care for.
Make friends with people who want the best for you. (Pr 13:20) People who don’t want the best for you aren’t your friends. Not only can you separate yourself from them: you should. Set proper boundaries; seek out people who’ll help you be your best self, and be that kind of friend to others.
Compare yourself to who you were yesterday, not to who someone else is today. (2Co 10:12) Make daily incremental changes in your life, towards a goal of perfection (Php 3:12-14); compound interest is at work, and works both ways.
Do not let your children do anything that makes you dislike them. (Ep 6:4) What I wish I’d heard as a young parent! This is Dare to Discipline on steroids, with a nuance that’s both encouraging and unarguably wholesome.
Set your house in perfect order before you criticize the world. (Mt 7:5) If we can’t set our own house in order, what business do we have trying to control or manipulate anyone else? People and social systems are much more complex than we realize, and we can easily wreck havoc with simplistic ideas. Humility applies wisdom first at home, verifying its utility through experience.
Pursue what is meaningful (not what is expedient). (Mt 6:33) Life isn’t about happiness, it’s about purpose. Find your path and walk in it.
Tell the truth – or, at least, don’t lie. (Ep 4:25) When we lie, we corrupt our own ability to perceive and interpret reality. There is never a good reason to do so. Speaking the truth in love always brings habitable order out of chaos. Articulate the truth in love as well as you can, to yourself and to others, and it clears your mind and spirit to see even more truth.
Assume that the person you are listening to might know something you don’t. (Ja 1:19) Don’t be gullible, yet recognize you don’t know it all. (1Co 8:2) Be willing to learn from anyone and everyone.
Be precise in your speech. Speech conveys information, precise speech does so efficiently, requiring less time and effort. It is a way of honoring others, loving them as ourselves. Anything less is unrefined, tainted, corrupt. (Ep 4:29)
Do not bother children when they are skateboarding. “The spirit that interferes when boys are trying to become men is no more friend to Woman that it is to Man. It will object, just as vociferously and self-righteously, when little girls try to stand on their own two feet. It negates consciousness. It’s anti-human, desirous of failure, jealous, resentful, and destructive. No one truly on the side of humanity would ally him or herself with such a thing.”
Pet a cat when you encounter one on the street. Why is there so much evil and suffering in our world? It is the price of being, of freedom, of growing, and limitation. Pay attention to the intermittent rays of light sprinkling down into a suffering world. Enjoy them, and be reminded that the wonder of Being itself makes up for the ineradicable suffering that accompanies it.

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He Is Precious

Our capacity for delight has a singular purpose: to enable us to enjoy a single Person — Jesus Christ. This is what we’re made for. (Re 4:11) As we discover Him, we’re willing to give up anything and everything for Him. (Php 3:8)

Christ is precious to those who believe on Him (1Pe 2:7); in other words, those who don’t find Him precious haven’t yet found Him … they aren’t believers. Very few do find Him (Mt 7:14); these are the chosen of God. (Jn 6:44)

Christ Himself likens the disposition of the elect to a merchant seeking the finest pearls; trained to prize those of immense worth, he finds a single pearl of such incomparable value that he sells everything he owns to acquire it. (Mt 13:45-46)

We see the extreme intensity and degree of such passion illustrated in a sinful woman’s discovery of Christ; we’re told she loved much (Lk 7:47), and find her kissing His feet, anointing Him with extravagantly expensive ointment, weeping upon Him, washing His feet with tears and wiping them with her hair. (Lk 7:37-38) She is simply overwhelmed by Him; as are all who begin to truly apprehend the living God. (Php 3:12) Nothing compares to Him.

Of course, such love for Christ involves our sentiments, our emotions, the passion of our hearts, but it isn’t limited to this; such love engages our entire being: our wills, in obeying Him at all times and at all costs (Jn 14:21), our minds, in serving His Law (Ro 7:25) as it reveals His heart to us, meditating on Him and His ways day and night (Ps 1:2), and our bodies, as we spend ourselves in pleasing and glorifying Him. (1Co 6:20)

There’s a vast difference as well between cherishing Christ for what He’s done for us, and adoring Him for Who He actually is and what He’s like. A stranger’s generosity might bring forth passionate gratitude, but this is immensely different than finding unfathomable delight in another’s very nature. The former is merely self-interest in disguise, the latter a true cherishing of another soul. How might we distinguish between the two, if not in how we respond to God in our affliction? Are we after Him, or merely His gifts?

And how can we worship Him as He is if we misapprehend Him? If we’re not careful to understand Him, if we’re mistaken about His values, His nature and His ways? The enemy is constantly misrepresenting the divine Way and twisting His message to hide His true nature from us. (Jn 8:44) If we receive these lies about Christ, how can He be rightly precious to us? How do we rid ourselves of every false way (Ps 119:104), such that we’re free of these lying impressions and misrepresentations so we can value Jesus Christ as He truly is?

The documented life of Christ, His Words and ways as offered us in the Gospel narratives, provides a sweeping, panoramic view of His character, and we do well to ponder every detail. Yet a cursory, hit-and-miss sampling of His ways, dismissing parts we don’t understand or dislike, is misleading, incomplete, corrupting the word. We may easily misrepresent His heart if we aren’t deeply familiar with the context of His actions, and in the end receive another Jesus, a false one.

To know Him as He is, to find Him precious, we must perceive this revelation of the nature of God in its rightful context; to see the fullness of Christ, we must turn to Mosaic Law, considering all His commandments, and observe that Christ loved this Law with His whole heart (Ps 119:97), delighting in the wondrous revelation of His Father (Ps 119:18) with unspeakable intensity. (Ps 119:20) We must interpret His behavior through this lens, or we will miss Him. (Mt 5:17-19)

It is impossible, ultimately, to decouple love for Christ with what He values. If He’s precious to us, we’ll be rejoicing in His heart, beholding His beauty, obeying His commands (Jn 14:21), cherishing His words (Jn 14:23), and seeking His face.

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Add Not Unto His Words

When it comes to deciding what’s right and wrong, we only have three choices: [1] make up moral law as we go, deciding for ourselves and imposing our view on everyone else; [2] let some other sinners do this for us, delegating our responsibility to identify the correct moral standard, or [3] look to God to reveal moral law to us, acknowledging His unique right to define good and evil.

Option 3 is our only reasonable choice, and leads us to expect God to either [A] personally reveal moral law to each and every one of us independently, requiring us all to understand and apply moral law in isolation, effectively making each of us a law unto ourselves, such that we’re unable to either verify or validate our own understanding through the insights of others, or to lawfully hold others accountable for breaking moral law, or [B] to provide a formal written document revealing His moral code, one that we can all access, understand and study together, comparing insights and observations as we seek truth in community. Evidently, B is the only rational choice here.

And given that morality is as complex as life itself, nuanced and multi-faceted in ways that take a lifetime to comprehend, we’d expect God to reveal His righteousness within this written Word in multiple ways: (i) through a clearly defined moral code covering all relevant aspects of our lives; (ii) through stories and accounts of how various peoples have kept or broken this moral code in a wide variety of circumstances, and how God has responded to them; and (iii) through recounting the life pattern of one perfect Man, as He obeys this moral code and walks it out before us. And it is no surprise that this is exactly what we find laid out and preserved for us in Scripture.

God has inspired scripture perfectly (Ps 19:7), even giving it divine life (He 4:12), the perfect spiritual weapon, sufficient to fully enable us unto all good works. (2Ti 3:16-17) God is good, and He is faithful.

To attack this holy document, or any part of it, by altering Scripture in any way, is thus to attack humanity itself, and also God’s intent to reveal Himself to us all; God explicitly forbids this. (De 4:2) For anyone to take upon themselves to diminish, alter or add to the written revelation of God is thus a presumption of the highest order, undermining the very foundation of civilization and spiritual life. (Is 8:20) There is no higher treason than this, to deliberately taint the King’s masterpiece, to misrepresent His heart (Ps 11:3), as if one were qualified to sit in judgment of the Almighty, and correct Him.

Those who commit themselves to carrying out this kind of atrocity, in the myriad of ways that it might be wrought, whether adding to (Pr 30:6), corrupting (2Co 2:17), or taking away from God’s Word (Re 22:19), will necessarily both fail (Jn 10:35b), and also answer to the Author of Scripture for trying to corrupt it; He reserves His severest punishments for such depraved souls. (Re 22:18)

To neglect or misuse such a precious gift is likewise inexcusable; we’re to rightly divide the Word (2Ti 2:15), taking the sword of the Spirit (Ep 6:17), hiding it in our heart and meditating in it day and night (Ps 1:1-3), seeking truth as well as we’re able until we see Him as He is. (1Jn 3:2)

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Dividing the Word

Words are weak – sounds which convey meaning only when both speaker and hearer understand them similarly. But words often convey different meanings in different contexts, and can be interpreted in multiple ways even when immediate context is understood. If either speaker or hearer is inept, ignorant, careless or biased, communication becomes very difficult.

The Bible comprises the most significant words ever composed: God’s Word, revealing the nature of God and Man, detailing how to walk with God. As important as this is, few people appear to understand it in exactly the same way. This isn’t a problem with the Bible; it’s a problem with us.

The Bible is evidently written in such a way that only the virtuous will understand it (2Pe 1:5); the self-seeking are unable to find the truth. (2Ti 3:7)

So, if we come to the Bible dishonestly, with a bias or false presupposition, we invariably find verses to support our view and remain in error. (2Co 2:17) We’re untroubled by verses which appear to contradict us and simply ignore them, handling the word of God deceitfully. (2Co 4:2) In this way, the unlearned and unstable wrest scripture, taking it out of the whole biblical context, unto their own destruction (2Pe 3:16), and remain in darkness. (Is 8:20)

But when we’re seeking truth, we don’t presume to know a given claim is true until we can honestly interpret every relevant text of scripture in a manner that’s consistent with that claim. (Ps 119:6) Since most biblical texts can be interpreted in multiple ways without doing them injustice, we start with texts which are the most difficult to interpret honestly in any other way, and seek to understand the rest of scripture in light of them, in a manner that’s entirely consistent with all of scripture. Only in this way can we rightly divide the Word of Truth. (2Ti 2:15)

We trust that God doesn’t contradict Himself, and that He has inspired the Bible in such a manner that if we treat His Word consistently and prayerfully, He will help us find the truth we need to walk with Him and serve Him well. (2Ti 3:16)

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With the Mind

The role of the mind in the spiritual life is both fascinating and essential. How are we to follow the Spirit, and receive “spiritual discernment” and direction from God, apart from our intellect?

We might look for a feeling in our gut, perhaps a familiar, peaceful voice, and presume it’s the Holy Spirit. Should we neglect to evaluate these impressions with our intellect and just blindly trust them?

Briefly considering the chaos of heeding seducing spirits reveals it isn’t God’s design to neglect our mind. God gave us our mind for a reason (1Ti 1:7); we should use it.

Our mind is the instrument through which we engage the world, connecting metaphysical with the physical through our will, our intention. It is where our soul believes, thinks and acts, producing emotions, speech and activity in the physical realm. How we live depends on the state of our mind.

There’s such a thing as a carnal mind (Ro 8:6-7), but that’s very different than saying our mind is inherently carnal.

There’s such a thing as a corrupt mind (1Ti 6:5), but that’s very different than saying our mind is inherently corrupt, that we should not engage and heal it.

There’s such a thing as a fleshly mind (Col 2:18), but that’s very different than saying our mind is inherently fleshly, that we should not purify it and align it with the Spirit.

It’s with the mind that we serve the law of God (Ro 7:25); it’s where God puts His laws. (He 8:10)

God commands us: “Gird up the loins of your mind“ (1Pe 1:13); in other words, we’re never to neglect it, turn it off or be passive in using it, but always doing our best to think clearly, rightly, thoroughly and correctly. There are no exceptions to this; we must do this always, constantly. This is wisdom: the most important thing we can seek after. (Pr 4:7)

Being mentally passive is therefore never spiritual, it can’t be; it’s always foolish, childish, immature. (1Co 14:20)Rather, we’re to be continually transformed by the renewing of our minds (Ro 12:2), constantly cleansing and healing our minds until we have the mind of Christ. (1Co 2:16)

Jesse Penn-Lewis, author of the classic, War On the Saints, claims passivity of the mind is the chief basis of demon possession. (ch 4) The enemy tries to bypass our minds and gain control of us by lying to us about the right use of our mind, so we don’t use it to identify and resist him. This is central to his war against us.

The very act of thinking must be spiritual: matter and electricity can’t do this on its own, so thought itself can’t be merely physical; it must be metaphysical. And we’re always thinking; as we think, so we are. (Pr 23:7) As we think according to truth we’re godly and spiritual, all else in us is carnal and fleshly. It isn’t so much about whether we’re thinking, but how we’re thinking.

When we deliberately set our minds aside, we’ve nothing left but emotion to lead us, and that’s not how God’s designed us to function. The enemy is a spirit, and will gladly infiltrate us, giving us lying emotions if we allow him through mental passivity. Every opening we hand over to him he’ll penetrate, like a poisonous gas.

Repentance is a change in thinking that produces godly feelings and actions. Every lie we hold (in our mind) is an opening for Satan, but God gives us repentance through godly instruction as we pursue truth so we can recover ourselves from the snare of the devil. (2Ti 2:25-26) We receive His instruction as the key to our freedom, taking heed to our way in order to cleanse it. (Ps 119:9)

We can’t identify truth by how it makes us feel; that’s how the wicked live. (Ep 2:2) To be renewed in the spirit of our mind (Ro 12:2), we need to buy the truth (Pr 23:23), crying after knowledge, understanding (Pr 2:3-5) and sound wisdom (Pr 2:7), evaluating our feelings by the truth.

We seek truth wherever we can find it, in science and in history, but primarily by meditating on God’s Law (Ps 1:2), constantly exposing our thought patterns to God’s Way, hunting down every false way, every thinking pattern that’s contrary to truth, so we can root out all enemy access to our souls.

We prayerfully seek truth through reason (Is 1:18), vetting new ideas based on what we already know to be true, such that we’re always ready to provide a reason for our hope to all who ask. (1Pe_3:15) This is a mental discipline, as well as a spiritual one (2Ti 2:15), in which we must cultivate and train ourselves. (He 5:14) It can’t be a choice of one or the other, mind or spirit: it must be both – and.

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