Doctrine – Snapshots

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, 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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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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Behold, a Throne

When we think about Heaven, we may find comfort in being reunited with departed loved ones, freedom from pain and sorrow, mansions overlooking streets of gold, pearly white gates, etc. Though we do have some hints from scripture (Jn 14:2), we don’t have many reliable testimonies of those who have actually visited Heaven and returned to tell us all about it, so we tend to use our imagination to fill in the blanks.

Yet we do have one very reliable first-hand account of what Heaven is like: the Apostle John was actually invited up into Heaven by Christ Himself and instructed to record for us what he saw. (Re 1:19) This is evidently our most reliable witness of what to expect in eternity.

The first thing John sees is God Himself seated on His throne. (Re 4:1-3) Thrones are where kings give royal decrees and execute judgment; upon entering Heaven John immediately finds himself in the presence of the King of Kings, and this is very likely no coincidence.

John then notices twenty-four kings seated round about God’s throne (4), and four mysterious looking winged beasts, full of eyes inside and out, hovering around God, continuously praising and worshipping Him, with no breaks, no rest. (8) And the worship pouring forth from these beasts is repeatedly moving the twenty-four kings to fall down before God, casting their crowns before Him and exclaiming how absolutely amazing and worthy God is. (9-11)

Evidently, this is Heaven in steady state: everyone beholding God; like the four beasts, all eyes are trained on Him, so fully and totally occupied with Him that everything else is a blur, out of focus, not even on the radar.

Suppose for a moment that this is indeed the essence of Heaven: seen through the eyes of the four beasts beholding and worshipping God, nothing more and nothing less, as if we’re unaware of anything else, as if we’re alone with Him. If we find this a bit anti-climactic, if we’ve been expecting Heaven to be more about us and less about God, what does this tell us? If we’re having difficulty focusing on and delighting in God now, if we find Him boring or unsatisfying without some entertaining music, if in this life we don’t enjoy simply beholding Him as He is, what makes us think we’ll feel at home in Heaven?

Even now, the heavenly heart longs above all else to dwell and abide in the house of God, beholding the beauty of God all the days of our earthly existence (Ps 27:4); we’re constantly orienting ourselves so we’re always focusing on God (Ps 16:8), continually aware of His presence. (He 13:5)

But hearts that focus on the comforts, pleasures and concerns of this life are going to continue focusing on themselves in eternity, and Heaven is simply not the place for that. Self-absorbed, self-interested, self-centered souls are headed for destruction. (Php 3:18-19) There isn’t anything about dying that magically changes our hearts. (Re 22:11)

The primary way we identify the real condition of our heart is by observing our love for Torah (Ps 119:97), by how we are cherishing and obeying the laws of God’s Kingdom. (Mt 5:19) No one will be comfortable before the throne of Heaven who is neglecting God’s laws. (Ro 8:7)

We may also observe how we generally spend our time and energy, and find out in real time where our true priorities and affections lie. Where are we turning when we have free time? What is most readily capturing our attention and interest? (Php 3:20)

If we find ourselves lacking in heavenly affections, preoccupied our own agenda and with the affairs of this life (2Ti 2:4), what can we do about it?

We can start by admitting our carnality (Ro 7:24) and deliberately begin seeking after heavenly things. (Co 3:1-2)

We can ask God to incline our heart unto His testimonies (Ps 119:36), and for a vision of a more godly, holy, heavenly-minded version of ourselves that God is calling us toward. (2Pe 1:3) We can confess our need for sanctification to others who are pursing holiness so they can pray for us (Ja 5:16), we can memorize and meditate on the promises of God to sanctify us and make us more like Himself. (4) Then we can begin meditating on and pursuing this heavenly vision (He 12:14) step by precious step. (2Pe 1:5-8)

We evidently tend to become what we focus on (2Co 3:18), so we should begin putting on Christ (Co 3:12), emulating Him and pretending to be like Him. (Ro 13:14) He is able to do exceedingly abundantly above all that we ask or think, according to the power at work in us. (Ep 3:20)

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Brutish

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

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

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

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

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

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

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

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

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

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

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

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

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To Thee Will I Give It

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

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

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

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

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

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

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

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

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

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

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

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

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Always Before Me

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

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

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

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

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

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

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

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

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

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

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That He May Eat It

Once we perceive that Torah is the universal law of God’s kingdom (Mt 5:19) we begin to wrestle with how to apply it where most of us live, in non-Torah observant cultures. Instruction related to this context can be quite insightful.

For example, God tells us not to eat an animal which dies naturally, on its own; we should give to the stranger living among us so he may eat it, or sell it to an alien, an outsider, for we are a holy people unto Jehovah our God. (De 14:21a) Exploring God’s heart here guides us in our application of Torah today. (Ps 119:18)

Firstly, note that livestock were very valuable in ancient Israel; losing an animal unexpectedly from the flock was a significant loss, comparable to $1000 today; wasting it entirely might well have been offensive to those new to Torah, especially if they were in need; though freshly slaughtered meat was preferred, carrion was not forbidden in other ancient cultures.

We now know animals which die naturally are not ideal for human consumption (in most 1^st world countries it’s actually illegal to sell meat from an unhealthy animal or one that is not properly slaughtered), but the science was unknown at the time; it was an act of faith that could easily have been misunderstood by those outside the covenant community. And God evidently does care about such things (Ex 32:12); He is careful to avoid needlessly offending the ignorant and the weak, or giving them any cause to resent His ways. (2Co 8:3)

In particular, the stranger, being new to Torah and a bit vulnerable while transitioning from another culture (De 24:19), may perceive needless waste in discarding such provision and might easily become offended or disheartened by it, especially if they are in need. If the animal is discovered promptly, it is likely still of at least mediocre quality, not dangerous to consume, and considered a substantial benefit and blessing to the poor. And those passing through the country, entirely unfamiliar with and/or disinterested in Torah, might very well appreciate the extra sustenance, even if it isn’t the highest quality.

Secondly, note that we are not required to pick up the dead animal and proactively take it over it to the stranger and offer it to them as a personal gift, as if we are encouraging or obligating them to accept our generosity, nor are we told to wave down the foreigner, advertise a bargain, and try to get them to buy it. The sense here might indeed be that the stranger hears about our loss, knows we are forbidden to eat it and comes over asking if they can have it; or the foreigner passing through gets the news, stops by and offers to take it off our hands. This does not mean we are encouraging them to eat it, just that we are not going to stop them from doing so if they want it. This then becomes a consume-at-your-own-risk opportunity, which makes all the difference in the intent of this command; rather than different standards of holiness for Jew and Gentile, this can be understood as a merciful, accommodating leniency (Mt 12:3-4) for those untrained in Torah.

The difference in the way the stranger and the alien are treated in the command is noteworthy; this may well be rooted, not in their Jew or Gentile-ness, but in their disposition toward and adoption of Torah, the civil law in Israel at the time. The stranger is evidently transitioning into a Torah-observant lifestyle and is likely in a more vulnerable state than usual. (De 14:21) If they feel the need and want to accept the risk, they may freely partake of it.

The foreigner passing through is also somewhat vulnerable, yet expected to be less interested in adopting Torah than the stranger living among us, so they are not given free access to the community safety net as are the stranger, fatherless and the widow (De 26:12), but they still get a fair price. It is as if God is providing a type of leniency in imposing this particular food law based on one’s interest in and proximity to Torah as a whole.

Consider the impact of such a transaction as it would likely have naturally unfolded. The Israelite, grounded in Torah community, testifies God forbids him the animal because he is holy unto God, so he must let it go if another wants it. The obvious implication is that the recipient is evidently not so holy to God, but this is of his own choosing and it should give him reason to hesitate: he is openly invited more deeply into holiness if he is interested. If he wants to partake of the animal, God won’t allow Israel to punish him for it, but if he has faith to pass on it in seeking a closer walk with God, so much the better. This wisdom avoids offense without encouraging sin.

God’s law is good for everyone and will eventually be imposed universally; until then most of us who are pursing Torah are doing so as a minority, apart from Torah-based community, struggling to understand how to apply it in complex circumstances. Imposing Torah on others outside of cultural norms, either directly or passively, is likely not the loving path.

God is evidently pleased to guide each of us uniquely in our journey as it pleases Him, without imposing everything upon us all at once. We are all at different stages in our understanding and face bewildering complexities at times; we must be patient with ourselves and others, finding balance, refusing to directly promote or encourage sin while patiently loving others through their non-compliance, praying God will work in them to seek Him as He wills.

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The Days of Darkness

I recently experienced a sobering vision-like awareness that I have absolutely nothing of this world; no wife (1Co 7:29), no children, no family, no job, no health, no friends, no home, no nothing. (30) I am currently enjoying all these things, but I do not have any of them; they are like a vapor that will vanish away in an instant. (Ja 4:14b) Ownership and control is an illusion; attachment to illusion is a lie. (1Co 7:31)

I can still feel this, as if I am on my deathbed, my whole life passing before me, and nothing of my temporal interests or activity in this world is of any consequence. Eventually, my entire life will be completely forgotten, as if it never happened, just like all who have gone on before me, dropping out into the infernal blackness, never to be seen again. This is the consummation of all worldly ambition, and it will be the same for mine: nothing.

Such is the way of all the earth, focused on our tiny little lives as if we’re going to live here forever.

The wise Preacher says, “Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun: but if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.” (Ec 11:7-8)

As I navigate this life, I am to remember eternity and focus my heart there. (Mt 6:21) For each of us it will be either glory beyond anything we can imagine (2Co 4:17), or eternal darkness and blackness forever (Ju 13), even darkness which may be felt. (Ex 10:21)

So, what do I actually have right now, in the here and now? I have God, and what He is doing in me to transform me into his image. This is the work of God, and this will endure forever. (1Jn 2:17) This is what I have: the light. (1Jn 1:5) This is all I have; I have nothing else.

Yet who am I to presume this? Many think they have a secure relationship with Jesus Christ (Mt 7:22), that He is their best bud — LGBTQ activists, drunkards, fornicators and adulterers, you name it. False hope in a false religion is a wonderfully deceptive thing. (1Jn 3:7-8)

So very few will find eternal light; even the Preacher fell away (1Ki 11:9-10), and we have no real indication that he ever found his way back. How easily we preach the Word and neglect to do it, deceiving ourselves! (Ja 1:22)

Yet he spoke eternal truth that grounds us in reality when we receive the Word with meekness (Ja 1:21): the days of darkness will indeed be many, dwarfing this life until it is all but forgotten, a tiny spec in the distant past. The souls of the lost will long for any faint strand of light, and there will be none. How unspeakably dreadful! Who can even begin to imagine this?

Remembering the pitch blackness of eternity makes me exceedingly grateful for God’s gift of sunlight (Mt 5:45), and for spiritual light, drawing me again to ensure I am not being led off course by seducing spirits (1Ti 1:4) comforting me in my own deception, as they do the world. (Ep 2:2) The foundation of God stands sure: Heaven and Earth shall pass away, but he who does the will of God abides forever. (1Jn 2:17)

The key of assurance, as always, is found in Torah, the light (Pr 6:23), the perfect revelation of Jesus Christ (Jn 5:39), exposing the enmity and darkness of all who despise any part of it (He 10:28-29), as a rejection of Himself. (Ro 8:7) We must keep turning back to Torah (Is 8:20) to enjoy the glory of Christ. (2Co 3:14)

Who will come to One Who demands we give up all to follow Him? (Lk 14:33) When He isn’t offering us prosperity in this life, but to take up our cross for Him? (Mt 10:38) When His offer is to give us new hearts which delight in Torah and keep it all? (He 8:10) How many are drawn to His invitation? Barely a handful? These are His elect.

And yet this is the Christ of the Bible, coming to save His people from their sins (Mt 1:21), from their violations of Torah (1Jn 3:4), the law of His eternal kingdom (Mt 5:19), that we may walk in the light, as He is in the light, and have fellowship with Him. (1Jn 1:5-7) While we have the light, let’s believe in the light, that we may be the children of light. (Jn 12:36)

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Unlearned and Unstable

Near the end of his 2^nd epistle, Peter warns that those who are “unlearned and unstable wrest” the teachings of Paul “unto their own destruction” (2Pe 3:16), highlighting how easy and eternally dangerous it is to misinterpret Paul without a proper grounding in the Tanakh (the Hebrew scriptures or Old Testament). Since Christianity has, ever since the mid-2^nd century, consistently been reinterpreting both Christ and the Tanakh in light of Paul, this is deeply concerning.

The Tanakh teaches all God’s laws are good for all people. (Ps 1:1-3), and that we are to reject any teaching as darkness which does not align with any part of Torah. (Is 8:20) We are commanded to hide the very words of Torah in our hearts and meditate on them continually (De 6:6-7), desiring them more than silver and gold (Ps 19:7-11), continually asking God to open our eyes that we might behold wondrous things out of His law. (Ps 119:8)

The Tanakh also claims all of God’s judgements are unchanging and timeless (Ps 119:160); we are not to add to them or diminish any of them in any way, ever. (De 4:2) There is no indication anywhere in the Tanakh that any part of Torah is only for Jews or temporary in nature. (De 4:6-8) Shame is the expectation for anyone who breaks the least of God’s commands (Ps 119:6); God will eventually trample underfoot all who error from His statutes. (Ps 119:118)

Since Paul clearly grounds all of his teaching in the Tanakh (2Ti 3:16-17), particularly the gospel (Ro 16:25-26), it is a serious mistake to think Christ came to provide a new way for us to be saved or that He changed anything about how we are to relate to God; rather He came to explain what has always been God’s way. So, if our understanding of the Gospel is not firmly grounded in the Tanakh, we are in a very dangerous place.

What Christianity has been claiming since the post-apostolic era is that Christ abolished almost all of Torah, such that only “moral law” remains, effectively re-defining sin as well as repentance, which is no longer a change of mind about breaking Torah, but rather submission to the Christian Church and her dictates.

Yet this step corrupts the gospel itself since it fundamentally changes what salvation is all about: Christ came “to save His people from their sins” (Mt 1:21): from violating Torah. (1Jn 3:4) Inviting the lost to come to Christ for any other reason is offering them false hope in a false Christ (2Co 11:4); using all the same terminology while proclaiming something fundamentally different is a lie of the very worst kind. (2Pe 2:19)

A firm grounding in the Tanakh immediately exposes this as darkness. (Pr 6:23, Pr 4:19) But those unfamiliar with the Tanakh, unstable and inconsistent in how they are interpreting scripture (2Co 2:17), can easily be deceived. Many will be misled in this way, thinking they’re eternally safe only to be turned away by Christ at the end. (Mt 7:22-23)

Are all who are deceived about Torah eternally lost? Certainly not; there are evidently a few souls sincerely seeking God who have not yet understood their obligation to obey Torah. Those of us who would run to Christ even if He were preached authentically and truly, offering to write Torah into our hearts and enable us to obey His Torah in spirit and truth, have received Him even though we have not yet seen Him as He is. (1Jn 3:2) He is longsuffering and merciful in our ignorance (1Ti 1:13); He will lead us into all truth as we continue to seek Him. (1Jn 2:27)

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