Encouragement – Snapshots

Kings and Priests

The quest for healthy masculinity lies in the pursuit of Christ Himself: He is the ideal Man in every respect, the very embodiment of infinite, perfect masculinity. (Co 2:9) In pursuing His likeness we find everything we need in Him. (10) Through Him we study Him, we contemplate Him, we align our beliefs and wills with His as He enables and equips us (Php 2:13): we follow His steps. (1Pe 2:21)

We might begin to comprehend the masculine essence of Christ by observing how He perfectly fulfills the triune role of Prophet, Priest and Warrior-King: He’s the ultimate Prophet (De 18:18), reconciling us to God (2Co 5:19) as our Great High Priest (He 4:14), revealed as the ultimate Warrior to destroy all satanic works (1Jn 3:8b), reigning supreme as King of Kings (Re 19:16). He also, as our Brother (He 2:11-12), calls us to put Himself on (Ro 13:14), to emulate Him as prophets (1Co 14:31), priests and warrior-kings. (Re 1:6)

The Prophetic role is the foundation: godly masculinity is grounded in wisdom (Pr 23:23) and truth (Ep 6:14a); we pursue the truth about God, about ourselves and others: about all of Reality. (Pr 23:23) In speaking truth we do so in love (Ep 4:15), seeking to edify rather than shame or manipulate; we don’t force the truth, casting pearls before swine (Mt 7:6), or weaponize it. (Pr 12:18)

The Priestly role builds on truth and love relationally, both pursuing the divine romance ourselves and also inviting others into it. (2Co 5:20) The priest is the ultimate peacemaker, first finding personal healing and reconciliation with God, and then facilitating soul restoration amidst relational chaos in both family and community. He develops emotional intelligence, opening his own heart to feel the pain of others (He 4:15), empathizing with those who are ignorant and lost (He 5:2) yet keeping healthy boundaries. He’s free to be wisely compassionate, not enabling sin while gently promoting the way to freedom. (2Ti 2:24-26)

The warrior-king wields the truth and authority of God to bring his sphere of influence into order before God. His weapons are not carnal and fleshly, but mighty through God to expose and dismantle spiritual strongholds. (2Co 10:4) He begins by mastering himself (Pr 25:28), disciplining his mind (2Co 10:5) and body (1Co 9:27) for the glory of God. (1Co 10:31) Then as servant-king he leads by gentle example (2Ti 2:24-25) and self-sacrifice (Ep 5:25), prayerfully empowering others in their pursuit of God. (Php 1:9-11)

This is an iterative journey, building healthy masculinity layer upon layer, dismantling the dead weight of the carnal mind one lie at a time. These three facets of divine masculinity: prophet, priest and warrior-king, are interconnected, divine qualities the Spirit of Christ manifests in men seeking to live according to His design. He will glorify Himself in a uniquely masculine way within each brother submitting to Him; we may not all look and act in exactly the same ways (1Co 7:7), but we’re all pursuing the same Master, and God Himself will show us the way. (Php 3:13-15)

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Touched With the Feeling

To say I hate the way western civilization has emasculated men, trying to turn us into women, is an understatement. In struggling with my own confidence, masculinity and identity as a man, Feminism demanding we “get in touch with our emotions” while rejecting our competence and strength hasn’t helped, to say the least.

In pursing healthy masculinity, trying to understand God’s design for men and looking for His perfect standard, I need not look very far at all: the perfect Man, the Prophet-Priest-Warrior-King, lives inside and beckons me onward in my journey.

God has already made me both a king and a priest (Re 5:10), inducting me into an holy, royal priesthood (1Pe 2:5, 9), so Christ’s kingly, priestly qualities are to imbue my manhood.

A central quality of a kingly priest is compassion for those who are ignorant, who have lost their way. (He 5:1-2) Godly masculine love for others should be always looking for how best to encourage and edify them in their connection with God. (2Co 5:18-20) This not only requires me to be closely connected with God myself, but to carefully observe the needs of others and meet them where they’re at.

My example here is Christ Himself, of course, my great High Priest (He 4:14), Who knows me intimately and is always praying for me. (He 7:25) He has not only personally experienced the deepest traumas, temptations and suffering life can offer (He 4:15b), enabling Him to empathize with me, He is Personally touched with the feeling of (my) infirmities. (He 4:15a) This key phrase translates sympatheō, implying a deep, visceral sympathy or co-suffering; it’s not mere pity from afar; it’s an empathetic resonance where He feels the weight of my weaknesses as if they are His own, rooted in shared experience with me.

In other words, Christ is so in touch with His own feelings, so emotionally intelligent and connected, so secure in Himself, that He so fully acknowledges my feelings and connects with them that He invites me in my joy and pain into shared emotional experience with Himself; He allows the feelings of my personal ups and downs into His own heart and lets me touch Him where it’s real, where it matters most.

Father God is not afraid of my pain, of my fears, of my feelings of inadequacy; He knows all there is to know about me. (Ps 139:1-4) In knowing me and loving me, He is inviting me to know myself, and to love myself, to become more like Him, emotionally intelligent and free, not controlled by emotions, but embracing, embodying and mastering them for His glory.

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Being Confident

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I have often struggled with self-confidence, insecurity, feeling tense, uneasy, routinely second-guessing my abilities, decisions and beliefs. I don’t admire this quality, either in myself or others. I’ve wondered how to develop godly self-confidence.

What exactly is self-confidence? We might define it as a feeling of certainty, assurance, strength and peace when making decisions, resulting in a humble assertiveness, boldness, decisiveness and stability. It’s evidently on a spectrum; there are degrees of confidence. And it might also vary within the same person in different scenarios; we might feel confident in some contexts and not others.

If we look for godly examples and mentors, we should first meditate on the ultimate embodiment of self-confidence: Jesus Christ. As a man, He was so supremely confident it was astonishing to those who experienced Him. (Mt 7:28-29)

The opposite of self-confidence is evidently unbelief, fear and doubt: fear of failure, fear of Man, wanting to please others (Ga 1:10), fear of being mocked, persecuted, disrespected or excluded from relationships. (1Jn 4:18) This is ultimately grounded in mistrusting God. (Is 26:3)

We can have confidence in our physical and/or intellectual abilities, skills and knowledge, and in our interpersonal skills in navigating complex relationships and social contexts, and in our relationship with God Himself. (2Co 5:6-7) Since they relate to different life dimensions we ought to treat each area differently.

Confidence in our abilities and skills may be developed by disciplining and training ourselves, learning about our aptitudes and pushing ourselves to become stronger and more capable. (Pr 22:29, Ps 18:34) Knowing ourselves through experience is evidently the key to this type of self-confidence.

And we should note that developing such confidence is godly. Refusing to acknowledge, appreciate, develop and leverage the gifts God has graciously given us to serve Him is to sin against both Wisdom and Love. (Ep 4:7-8, Ja 1:17) Neglecting them is generally grounded in ungodly fear (2Ti 1:7), which despises God Himself. (Mt 25:24-26)

Confidence in interpersonal contexts may be mere presumption, assuming we’re right because we hate being wrong, but this is pride, an abomination to God (Pr 16:5), thinking more highly of ourselves than we ought. (Ga 6:3) The fear of God shuts this down (Pr 9:10), moving us to consider differing points of view and learn from others (Ja 1:19), without doubting our own ability to know and rest in the truth (1Jn 2:21) because we trust God to reveal it to us. (1Jn 2:20)

So, how do we know what to say or do in a given relational circumstance? If we cannot control how others will respond (and we can’t), and we’re not to be primarily concerned with what others think of us (1Co 4:3), or to assume we’re right by default (1Co 8:2), how then can we be confident we’re doing/saying the right thing, at the right time, in the right way?

It must come down to motive. The fact is, when we’re serving others in love and wisdom rather than in foolishness and selfishness, we fulfill the ultimate moral law. (Ro 13:10) Second-guessing this is to sin against the highest good. If we’re aligned with Love, and thus aligned with God Himself (1Jn 4:8), what is there to be afraid of, regardless of the outcome? (1Jn 4:18) Even if we miss the mark on occasion, at least it isn’t moral failure — it’s a growth opportunity: it’s nothing to fear because we’re building on a solid foundation. (Mt 7:24-25)

Christ-like confidence is thus grounded in proving what is that good, and acceptable and perfect will of God (Ro 12:2), and then doing God’s will, prayerfully trusting He will manage the outcome as He wills. (Php 4:6-7) It is trusting God is at work in us (Php 2:13), that He’s empowering us (2Co 3:4-5), and that He will continue to do so. (Php 1:6)

How then do we know whether we’re walking in wisdom and love? We must be observant, studying ourselves, noticing our motives, how we’re feeling and thinking and what we’re ultimately pursuing. Through healthy introspection we keep asking God to search us and know us, revealing the deepest places of our inner selves to us, exposing all which is not Wisdom and Love (Ps 139:23-24), trusting Him to heal us (2Ti 2:25-26) and give us more wisdom (Ja 1:5) and love. (Php 1:9)

Knowing our gifts and calling are from God, and that He expects us to actively engage them in glorifying Him, heals weakness, timidity and indecision. We’re reminded that our worthiness isn’t self-earned but received from God (1Co 4:7), and that we are secure in Him (Re 1:5-6), freeing us to accept ourselves (Ep 1:6) and satisfying our need for validation and affirmation. (1Th 2:4)

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Righteousness Exalts

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When given a voice, a social platform or a vote, to influence a community or culture, should we promote a strictly biblical worldview, or should we soften it to accommodate diversity? In other words, should we fully promote what we think is true or neglect to point others toward what we believe is correct for fear of offending them?

Firstly, we should inform our choice here based not on how our fellow-citizens might react, but on whether our choice pleases God or not. In the end, our peers will not be our judges; God Himself will reward us all according to our deeds. (Ro 2:5-6) We ought to please God rather than Man. (Ga 1:10)

Secondly, we should acknowledge Torah as God’s universal standard of righteousness for all Mankind (Ro 3:19); it is not merely Jewish law. (De 4:8) Breaking it is the definition of sin, independent of race or nationality. (1Jn 3:4)

We should also recognize that righteousness exalts a nation, and that sin is a reproach to any people. (Pr 14:34) The more closely our nation’s laws and general civil order align with Torah, the better off all of us will be.

And we should not find it charitable to deviate from the Law of Love in the name of compassion and tolerance. All of Torah hangs on, depends on and is upheld by the Law of Love. (Mt 22:37-40) Denying the Law of Love is not love; this is fear.

Finally, we should observe that when Christ returns, He will rule the nations with a rod of iron (Re 2:25), enforcing Torah with justice, precision and rigor. (Mi 4:2) Freedom of religion is not on His radar.

We should be prepared to humbly yet unapologetically defend God and His laws in the face of those who presumptuously make up moral law as they go; we should not be ashamed of anything in Torah. (Lk 9:26)

Yet we should be careful to promote Torah itself, not man-made additions to it, and anticipate those who might legalistically abuse Torah to create a burden or twist it to impose injustice. This is especially true when our judges are fallible, when society itself is composed largely of unbelievers. Torah was originally imposed in just such a context, ancient Israel, and is perfectly designed for it.

So, we should pray for and encourage the enactment of laws which reflect both the letter and spirit of Torah, which focus on well-defined and achievable behaviors, and which are easily interpreted and supported with impartial, enforceable penalties.

We should also remember that God’s kingdom is not of this world, and that He is working all things out according to His own will and plan. We should expect to be in the small minority in our entire world view and glad for opportunities to engage others to understand and appreciate it as well as we can.

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The First Month

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God has defined a series of interconnected rhythms which harmonize and synchronize our lives with His and with each other. There’s the daily cycle of morning and evening, the weekly sabbath, the monthly and annual cycles, the 7-year sabbatical / debt-release and the 50-year jubilee. Like a master symphony, each of these rhythms interweaves within and among the others to define a godly life mosaic.

The daily pattern is clear: evening followed by morning, night then day, define a recurring pattern of rest, sleep, work and celebration. (Ps 104:20-24) Realigning our thinking with God’s here may be richness well worth exploring: beginning with rest rather than work may improve both.

Ending the day at sunset, beginning our day with an evening of restful reflection and thanksgiving, recounting the blessings and trials of the prior day as we begin another, equips us to rest with intention, purpose and hope as we prep for the next day. Rest before work; we begin by entering into His rest (He 4:3), abiding in Him, committing our plans to Him up front, sleeping on them first, for without Him we can do nothing. (Jn 15:5)

Remembering the sabbath day, to keep the seventh day holy (Ex 20:8), resets our vision on God’s handiwork in Creation (11), that He is Lord of all. It also requires us to commit the prior week to God; if we are laboring in and for Him, we trust that what has been accomplished is sufficient. We can let it go in communion with the saints as we enjoy our weekly fellowship together (Le 23:3), encouraging and edifying one another in preparation for the coming week.

The monthly cycle helps us anticipate and celebrate God’s feasts, knowing which month it is and where we are in God’s annual cycle (Ex 12:2), so we can explore the recurring themes of His prophetic timeline as they are repeatedly played out before us. (Co 2:17) But which month is first? When does it start?

In these daily, weekly, monthly and annual cycles, the earth, sun and moon combine in various ways to show us the general patterns, but they don’t reveal exactly how to segment the flow of time, to identify the transition points between periods of time. When does a day or month begin, exactly? When does a year start? Further, how to start the week, or even the concept of a 7-day week, would be impossible to discern merely from Nature: God has to tell us explicitly about these rhythms and how to observe and align them or we’ll be guessing blindly.

It may seem unimportant to get the details right, but we should note that we’re dealing with foundations of life, family and communal relationships here, as well as with the revelation of a divine game plan. This is no small thing. God has given us specific instructions where we need them, on defining the week and the year, and reasonable hints at the rest if we’re interested in walking with Him in these mysterious and beautiful rhythms.

As precious and important as this all is, it should not come as any real surprise that the god of this world has re-defined every single one of these natural rhythms. Our cultural markers for days, weeks, months and years are all corrupted; none are based in God and His revelation.

Maybe it would be good to rediscover God’s divine rhythms and enjoy them as He intended. When all else fails, read the instructions. It might not be so easy, given all the corruption that’s crept in, but perhaps the effort would be fruitful; even if we don’t get it perfect, maybe we can at least get closer, and God will be pleased to help us along the way.

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Repent of Uncleanness

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Living in willful uncleanness as a manner of life evidently grieves God (2Co 12:21), yet we may not even be aware of this type of sin. What is uncleanness? How do we avoid it and repent of it?

Though there are about a dozen New Testament references identifying those living in uncleanness as inherently evil, having no inheritance in God’s kingdom (Ga 5:19-21), these passages provide no definition of uncleanness; we find this only in Torah.

Leviticus describes several types of uncleanness: chapter 11 says touching an animal carcass makes us unclean; chapter 15 says having any oozing from the skin or genital area (2), including nocturnal emissions (16-17), sexual activity (18), menstruation (19), or coming in contact with an unclean person, related fluids, or anything they have touched makes us unclean.

So, the biblical concept of uncleanness doesn’t necessarily have anything to do with becoming dirty, as after a long day in the field when one is covered in dust, grime and sweat; it relates more to the kinds of biological contamination which leads to infection and disease when left to accumulate and decay over time.

The proper response when we become unclean is to wash ourselves and all contaminated clothing and wait until the evening before engaging in any temple-related activity. (5-7, 11, 16-18, 31) Cleansing from oozing that continues over time (a running issue, including menstruation) requires a full week after the oozing stops and a small sacrifice at the temple. (13-15, 19, 28-29)

Numbers 19 describes a different level of uncleanness due to touching (11) or being in an enclosed space with a corpse. (14) This type of uncleanness requires being sprinkled with water containing the ashes of a red heifer sacrificed at the temple. (17-19)

Deuteronomy: 23:12-14 tells us how to properly dispose of bodily excrement so we don’t become unclean: bury it in a dedicated space well away from our living area, which modern toilets conveniently and effectively accomplish for us.

Since the earthly temple is inactive for now, and since it is not necessarily sinful to become unclean, washing ourselves, contaminated clothing and other objects comprises a godly protocol when we do. This is natural for most in first-world countries and should be routine for believers.

Certain types of uncleanness are intrinsic to human nature, such as the female menstrual cycle and marital sexual activity; they’re good and wholesome, designed by God and part of the natural rhythm of life. (He 13:4)

Uncleanness becomes sinful when we neglect to follow God’s prescription for dealing with it as well as we can and maintain lifestyles free of unnecessary uncleanness. (1Th 4:7) Wanting to live in a state of uncleanness, as an end in itself, is certainly contrary to the spirit of Torah and characterizes the spiritually corrupt. (2Pe 2:10) Such a lifestyle is not Love (Ro 13:10); it’s rooted in selfishness and indiscretion.

Repenting of uncleanness evidently requires a change of mind about the spiritual aspects of physical cleanliness, making it a point to become familiar with God’s instructions and obey them. Perhaps there’s wisdom in the old adage, “Cleanliness is next to godliness.”

And as with most all of God’s instructions related to physical things, there are spiritual principles embedded within them. As we live in a world of spiritual darkness and uncleanness, we invariably react in ways which are misaligned with Torah; unholy feelings and attitudes ooze out from our fleshly nature, and we cannot help but become spiritually contaminated. (Ro 7:18)

As we reflect on our lives (Ps 119:9), we can often identify areas or instances where we have become spotted by the flesh. (Ja 1:27) The remedy is to regularly bathe our hearts, minds and spirits with Scripture, asking God to sanctify and cleanse us with the washing of the water by the Word as we meditate on His Way (Ep 5:26), displacing uncleanness with truth as God speaks the Word into us by His Spirit. (Jn 15:3) We should be doing this daily, not letting spiritual uncleanness accumulate, harden and fester within us.

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What Saith the Scripture?

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The Bible is an amazing, self-referencing work of art: interwoven within it are at least 63,779 cross-references which elaborate on and explain what it all means, depicted in this beautiful diagram.

The base comprises a vertical line for each chapter in the Bible, with Genesis 1 on the left, where the length of each line reflects the number of verses in that chapter (the long line in the center is Psalm 119) and complete books alternate in shades of grey. Each cross-reference is depicted by an arc with a color corresponding to the distance between the two chapters, creating a rainbow-like effect.

And these are the explicit references, inviting us to explore the innumerable interconnections embedded within and among the various concepts and how they all interrelate with, build on and flesh one another out. (Ps 139:17-18) God has breathed out this entire text: He inspired it (2Ti 3:16), and surgically leverages these living interconnections as He pleases in the hearts of those who are seeking Him. (Ja 1:21)

Through His Word He comforts and guides us in our individual, particular circumstances (He 4:12), enabling us to engage with His Spirit and understand His Heart, to fully furnish, guide and equip us in living with and for Him. (2Ti 3:16-17)

God inspires His Word like this, with infinite depth, precision and scope, so we can meditate on it endlessly (Ps 1:2), comparing Scripture with Scripture (Mt 4:4), searching out all the treasures of His nature and Way. (Pr 2:4-5)

For example, through part of a verse hidden in an obscure, messianic prophecy written by Isaiah hundreds of years earlier (Is 49:8), the Apostle Paul discovers salvation is available now (2Co 6:2) to all who earnestly seek Him. (1)

Moments later, Paul weaves a thread from Leviticus (Le 26:12) into another from Ezekiel (Ez 3:27) to understand how God indwells and infuses the community of believers as a living temple. (2Co 6:16) In his very next breath (17-18) he blends several more distinct references together to call all believers to come out and separate ourselves from the world (Is 52:11) so God will receive us into His family as sons (2Sa 7:14) and daughters, just as He has promised. (Is 43:6)

Paul leverages these exceeding great and precious promises (2Pe 1:4) to exhort all believers to pursue perfect holiness in the fear of God. (2Co 7:1)

How does Paul do this? As he memorizes the Old Testament (Ps 119:9) and meditates on it continually (Ps 119:97), God shows up, teaching him and revealing precious truths to him (Ep 3:3-4), to equip him in his calling to preach the Gospel to the nations. (6-7) God is showing us His willingness to personally nourish and instruct each of us Himself through His written Word. (Ep 4:21)

The Scripture foresees and preaches (Ga 3:8), speaking as though it were alive (Ro 10:11); we’re to let His words dwell in us richly (Co 3:16), saturating our minds and hearts with them (Je 15:16), focusing and seeking infinite riches (Ps 19:10-11): His very words are Spirit, and they are Life. (Jn 6:63) They will never pass away. (Mt 24:35)

What treasure remains hidden in these vibrant, living texts, just waiting to be discovered? (Pr 2:3-6) They are vast, the unsearchable riches of Christ await us. (Ep 3:8) O God! Open our eyes, that we may behold wondrous things out of Your Law. (Ps 119:18)

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Casting All Your Care

What does it mean to give it to God? It might mean to stop trying to control a particular outcome (become passive), or to stop caring about it (become apathetic), resigning ourselves to the inevitable. But passivity and apathy aren’t virtues.

Identifying areas of personal responsibility, gaining clarity about who and what we are supposed to control, and learning how to control that, is evidently key. (1Co 9:27)

Wisdom teaches us we’re to control ourselves, (Pr 25:28) not others (1Pe 4:15), and to rest in God’s sovereign control of everything (including ourselves). (Ro 11:36)

It is also important to care, to be concerned for the welfare of others (1Co 12:26) even if we can’t control the circumstances. We may be able to influence an outcome by properly directing our own behavior (Ti 3:8), but the result is always in God’s hands. (Ja 4:15) However, we shouldn’t worry or be anxious (Php 4:6); in light of God’s sovereignty, worry is practicing the unfaithfulness of God: it’s a lack of trust in God’s goodness. (Is 26:3)

If we’re experiencing worry, fear or anxiety, we’re either not properly controlling ourselves to influence an outcome for which we’re responsible (Ro 12:11), or we aren’t resting in God to order the outcome for our good and for His glory. (Ro 8:28) In either case, God can help us with wisdom (Pr 13:23) and diligence to plan and work as we should (Pr 22:29), to discretely manage our affairs (Ps 112:5), and teach us how to cast all our remaining cares upon Him. (1Pe 5:7)

If we’re becoming frustrated in a given situation, we’re either trying to control something we shouldn’t, or we haven’t developed the necessary wisdom, maturity and discipline to control ourselves as we should. In either case, God can help us realign our expectations with reality and teach us how to walk in great peace and wisdom, not in frustration. (Ps 37:37)

If we’re being responsible and wise, seeking God’s kingdom and praying about everything, His peace will keep our hearts and minds through Christ. (Php 4:6-7)

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Love His Appearing

Am I loving the appearing of Jesus Christ? Does my spirit rejoice in God my Savior at the thought He will return to enforce Torah (Ze 14:16-17), as He rules the nations with a rod of iron? (Re 2:26-27)

Or is there unholy hesitation, ungodly fear simmering beneath the informed intellect? My renewed mind (Ro 7:25) knows better than to slink away, to run and hide from God, much less resist Him. (2Ti 3:8) But the Old Man ever lurks in shadows, peering out of darkness, offended by the light. (Ge 3:8)

Is there anything at all in me that recoils at the thought of Messiah’s return? (Re 1:7) That’s wrongfully afraid of Him and wishes to hide? (Re 6:15-17)

Many, mindful of earthly things, neglecting and despising Torah (Ro 8:6), seem unafraid of Jesus (Re 19:15-16), as if He’s only tolerance and love, unconcerned with their carnality. (Php 3:18-19) I know better (Ro 1:18-19); yet what troubles me? (1Jn 3:20) What is my complaint? (Ro 3:4)

Does an instinctive aversion yet abide within by my permission? Does my willingness to let it live amount to consent? Can I indeed rid myself of it entirely? or am I stuck?

A crown of righteousness awaits all who love His appearing with their entire being. (2Ti 4:8) Freedom awaits those who seek (Mt 7:7-11): this is mine for the taking. (Mt 11:12)

Cross-examine this body of lies, whatever remains inside; square off with it; interrogate it; root out all its doubletalk and irrationality. Boldly expose all deception without hesitation or fear: He has not given you a spirit fear, but of power and of love and of a sound mind. (2Ti 1:7) Hold each lie up to the lamp, one by one before the light of the Word. (Ps 119:105)

The carnal mind is enmity against God (Ro 8:7); he refuses believe in the goodness of God. There’s nothing sane about him: all lies, top to bottom, corrupt throughout. (Ep 4:22) Put him off; cleanse yourself from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2Co 7:1); leave no trace. (1Jn 3:3)

This is war, spiritual battle: take no prisoners. Co-labor with God to pull down your strongholds (2Co 10:4), entrenched patterns of corrupt emotions and desires, and see them vaporize before the light. (2Th 2:8) Take them down intentionally, strategically, and hold your ground once you take it back. (Ep 4:27)

Believe Yeshua gave Himself to redeem you from all iniquity and purify you unto Himself a peculiar soul, zealous of good works. (Ti 2:13-14) He can do this. (1Jn 4:4)

Believe and thank Him that He is delivering you from the body of this death. (Ro 7:24-25) Know that your old man is already crucified with Him, nailed to the cross that the body of sin might be destroyed; you don’t need to serve sin any longer, for we who are dead are freed from sin. (Ro 6:6-7) Reckon you yourself to be dead indeed unto sin, but alive unto God through Jesus Christ your Lord. (Ro 6:11)

Remember, and stir up the gift of God which is in you. (2Ti 1:6) He is able to keep you from falling and into present you faultless before the presence of His glory with exceeding joy. (Jud 24)

Walk in the light, as He is in the light, and fellowship with Him. (1Jn 1:7) Let us have grace to serve God acceptably, with reverence and godly fear. (He 12:28-29) We may have boldness in the day of Judgment (1Jn 4:17), knowing God is just and faithful. He Who walks with you is the One Who comes for you to receive you unto Himself to be with Him. (Jn 14:1-3)

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That Perfect Will

As God’s children, we desire to know the will of God for our lives; we want our lives to count for God; we long to be living in His perfect will. How do we find this? how do we know what His unique will is for us as individuals and in spiritual community?

Is knowing God’s will a matter of being still and listening for His voice? the “leading of the Spirit” to guide us and show us what to do? Are we to look inside ourselves for good feelings triggered by potential activity? or thoughts appearing in our heads or hearts telling us to do or not do this or that? This sounds spiritual enough on the surface, but Scripture disagrees: God’s way is quite different.

To find God’s will for our lives, God says we need to be transformed by the renewing of our mind: we are to prove what is His good, and acceptable and perfect will by changing how we think about Him, ourselves and the world. (Ro 12:2) We need to stop listening to what others are saying about how to find and follow God, about how to live life; we need to stop following their lead, stop thinking like the world and aligning with its philosophy. (Co 2:8)

We all start out thinking the wrong way about God, about ourselves and others, even life itself, so our way of thinking needs to be cleaned up, fixed, corrected. The carnal mind, the natural way of thinking, is largely opposed to God and His ways, at enmity with Him (Ro 8:7), broken. What seems right at first glance (Pr 14:12) is ultimately the way of Death. (Ro 8:6) To be free, we align our thinking with God’s, with Truth itself. (2Ti 2:25-26) God calls it repentance. (Lk 13:3-5)

This should be expected, really: God should be more interested in who we are becoming than what we happen to be doing along the way. We can’t very well do God’s work if we aren’t becoming more and more like Him. It’s all about the heart: the core of who we are, seated in our mind, how we think, which drives how we feel and what we do. (Pr 4:23)

To renew our mind, to have a sound mind, we must discover where it’s misaligned with God’s Way and ask God to help us correct it. This is how we cleanse our way, by paying attention to where we’re deviating from God’s Word. (Ps 119:9) It’s why we’re hiding God’s Word in our heart, memorizing and meditating on Scripture, constantly recalibrating ourselves with His Word.

As we get our mind right, our thoughts, beliefs and inclinations, as well as our emotions will follow and align with God’s; then our behavior will tend more toward godliness (1Ti 4:7), honoring God and bringing Him glory rather than grieving Him. (Ep 4:30)

As God transforms us more into His image, we begin to realize God’s will for us is to become holy (1Pe 1:13-16), partakers of His holiness (He 12:10), that we may stand perfect and complete in all the will of God. (Co 4:12)

A desire to do great things for God may in fact be a desire to be recognized and rewarded by God, ultimately rooted in a spirit of self-exaltation rather than a desire to serve God and please Him. It turns out God measures greatness, not by our exploits and achievements before Him, but by our obedience to Him – to Torah. (Mt 5:19)

As we’re seeking to be transformed more and more into His image (2Co 3:18), into the likeness of Christ, seeking to obey and honor Him in all we do, God will be working in us to will and to do according to His good pleasure (Php 2:13), and we will find ourselves in the will of God, right where we belong.

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