Exhortation – Page 3

A Spirit of Meekness

Meekness has been defined as strength under control. Picture a warrior capable of imposing immense harm who chooses to deescalate a situation rather than do battle. These shall inherit the earth. (Mt 5:5)

The weak-minded tend to use strength to exalt themselves and control others, whereas the meek serve, protect and defend those in need. Think of meekness as love trained to overcome hardness and difficulty, humble competence, the opposite of selfish ambition.

Humility moves us to check our motives before engaging in conflict, fighting only as necessary, whereas pride and presumption search out strife and contention and thrive in it. (Ja 3:14-16)

Conflict will certainly come; being strong equips us to resist and overcome it; being meek equips us to do so in wisdom and love, looking to heal and edify rather than causing unnecessary harm. Meekness uses minimal necessary force: do what’s needful, but don’t return evil for evil: overcome evil with good. (Ro 12:21)

We’re to offer instruction to others in meekness (2Ti 2:25), truth to those who are seeking in a manner that both honors (1Pe 2:17) and edifies them (Ep 4:29), considering their true needs as well as we can. (Php 2:4)

When we’re debating spiritual topics in a spirit of mutual edification, asserting other points of view to be in error postures us as the authority, which is presumptuous and offensive unless we’ve actually earned the right by repeatedly demonstrating a competence which is being acknowledged in community. In making such claims we’re also exposing ourselves to stricter judgment (Ja 3:1). Even if we are competent and others are indeed amiss, asserting this is generally unnecessary, violating a spirit of meekness, not the fruit of the Spirit. (Ga 5:22-23)

When another is overtaken in a fault, we’re to restore them in a spirit of meekness, using only minimal necessary force, considering ourselves so we won’t fall into the same traps. (Ga 6:1) When possible, we approach such challenges in community, not in isolation: we generally don’t correct others on our own; to keep ourselves in check, we engage others in restoring the wounded, the broken-hearted and fallen.

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Mark Them

God tells us to mark them which cause divisions and offenses in a manner contrary to the law of Christ and avoid them. (Ro 16:17) To do this, we must differentiate between acceptable and unacceptable differences within spiritual community.

Since the primary goal in the church is to edify one another (Ro 14:19), fundamental doctrinal differences related to the nature of God, Man, Salvation, etc., the authority of Scripture, even varying hermeneutics, shouldn’t be allowed: they become a constant source of disruption and frustration in spiritual discussions and applications, especially if some insist on imposing their views upon others.

Yet even when we’re doctrinally aligned on a functional level, the spirit in which one engages can be problematic; we’re to honor all people (1Pe 2:17), respect and value everyone in a spirit of mutual submission within the Body of Christ. (Ep 5:20) Respectful behavior is often culturally defined, and may vary within spiritual communities, comprising all types of cultures, races and backgrounds. As such, it’s important for believers to highlight and align on communication protocols which foster mutual respect, such as:

1. We defer any topic until we’re each ready to discuss it.
2. We use non-accusatory language: rather than, “You’re being illogical!” or “You’re taking it out of context!”, prefer, “I don’t see how you are getting there”, in a tone which is more respectful, meek, gentle, humble.
3. We don’t interrupt or talk over each other.
4. We present one key point at a time, giving ample opportunity for response and clarification, to counter and/or challenge before moving to the next point.
5. We re-state what we hear in our own words, when presented with a complex or difficult idea, to the speaker’s satisfaction before responding.

In submitting ourselves to such rules of engagement we’re exercising self-control, monitoring and evaluating our own behavior (Pr 25:28), more ready to hear than to speak (Ja 1:19), listening to one another, allowing all to participate and be heard (1Co 14:31), to promote our mutual edification. Those unwilling to control their tongues inevitably cause unnecessary strife (Ja 3:14) and discord. (Pr 6:16-19)

Finally, whenever an offense develops between believers in the church, resolving this promptly is imperative (Mt 5:23-25), this must not be allowed to fester. (1Co 5:6) To avoid pettiness, minor indiscretions should be overlooked in a spirit of charity. (1Pe 4:8) Major conflicts (as defined by community) should first be dealt with privately (Mt 18:15), and unresolved disputes brought to the brothers’ attention. (16-17a) The uncooperative and unsubmissive, intent on polluting the congregation with divisions and offenses, must be removed and loved outside the Body as friends or acquaintances, not permitted within close spiritual community. (17b)

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Let This Mind Be in You

Jesus Christ, being equal with God the Father (Php 2:6), submitted Himself as an obedient servant to the Father (7-8) and esteemed His Father greater than Himself. (Jn 14:26) In highlighting this attitude in Christ and calling us to be like Him (5), Paul is telling us how to walk in humility by esteeming others better than ourselves. (3)

The Greek word translated better is ὑπερέχοντας, huperechōntas, which means superior, surpassing, above, over, better than. The word compares and contrasts one with another. The renowned theologian Albert Barnes, in his exegesis here, understands better in a moral context: the humble consider others to be, apart from God’s grace, morally superior to themselves.

While saints are currently being trained and equipped to judge all human behavior (1Co 6:2-3), it’s tempting to practice on our own before the time (1Co 4:5), without full knowledge of God’s Way, or of the human heart. (1Co 2:11) Not a good move. (1Co 4:3)

While we’re not to evaluate others’ moral goodness yet (Mt 7:1), trying to decide how good or bad someone is or determine what punishment or reward they deserve, we may act as if others are morally superior to ourselves, above us; we may esteem or consider them to less evil than we would be without God’s restraining grace. This violates no law of God, and in following Christ, in emulating His lowliness and meekness (Mt 11:29), God tells us to do exactly this: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” (Php 2:3)

God will judge us all according to our works (Ro 2:6), measuring and evaluating our thoughts, motives and actions according to His perfect, righteous standard (Jn 5:45); we’ll each score on the moral spectrum uniquely, no two of us being exactly alike. If we think to place ourselves above anyone else on this scale, with no way of knowing precisely where we stand, or exactly where anyone else does, we’re being presumptuous, proud (1Pe 5:5), thinking more highly of ourselves than we ought. (Ro 12:3) Rather, in lowliness of mind, we’re to avoid any tendency to exalt ourselves. (Ga 6:3)

In esteeming others better than ourselves, we should not conflate moral superiority with significance (ESV95), or value (NIV) or importance (NASB95); in providing His Son as an atoning sacrifice for each and every individual, God has infinitely valued each human being equally; we ought not to consider any person more or less valuable, significant or important than any other. Doing so is partiality, being a respecter of persons (De 16:19), which violates the law of Love. (Ja 2:8-9) In love and humility we’re to prefer one another in honor (Ro 12:10), not value, pleased as others are lifted up above ourselves.

Further, we should not confuse humility merely with a call to serve others. While it’s clear Christ humbly submitted Himself to His Father as a servant, it doesn’t follow that we’re to submit ourselves as servants to others; this is actually forbidden. (1Co 7:23) We’re to consider ourselves servants to Christ, not other people, and order our lives to as to please God and not men. (Ga 1:10) In submitting to God we will generally serve others in love (Ga 5:13), and defer to the needs and interests of others (Php 2:4), yet this is always in a context of stewardship and wisdom before God, not a blanket, boundaryless neglecting, disvaluing or demeaning of ourselves in interpersonal relationships. (2Co 8:13)

Christ, our example in humility, though He didn’t consider God the Father morally superior to Himself (for both are morally perfect), He did defer to the greatness and majesty of His Father, to the Father’s Headship within the Trinity itself. (1Co 11:3b) We’re called to follow His steps (1Pe 2:21), to emulate Christ’s lowliness of mind in our relations with one another, yet we can’t do exactly as Christ did here, using the same scale He did with His Father, since on that scale of headship all those within each gender are equivalent with one another. (3a)

Since we’ve eliminated importance, significance and intrinsic worth or value as proper ways to rank ourselves, the only relevant scale or ranking we may rightly refer to here in esteeming others better than ourselves is a moral one, the scale God Himself will use to rank us. (Mt 5:18) However, we’re forbidden to make any formal judgements of ourselves or others for the time being. (7:1-2)

Thus, our default position, if we’re going to esteem others better than ourselves, must be one of considering ourselves to likely be at the very bottom of this moral scale, to potentially be, apart from God’s grace, the most evil person who has ever lived, as Paul the Apostle evidently did (Ga 3:8, 1Ti 1:15), and in this God calls us to follow his example. (Php 4:9)

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A Soft Answer

As we enter into strife with others, as we become agitated, defensive or oppressive in trying to control a situation, the outcome is seldom good; we’re actually forbidden to do this (Php 2:3), since our striving is generally rooted in pride. (Pr 28:5)

Calming ourselves down and getting ourselves grounded again in God is certainly the first step (2Ti 2:24), yet this is only part of the equation; when others are pursuing contention (Pr 26:21), knowing how to deescalate and avoid strife is invaluable. (Pr 19:11)

A de-escalation technique recommended in scripture is a soft answer (Pr 15:1), which comprises more than a gentle, unassuming posture or tone. It might be couched in this general demeaner, and perhaps often should be (Mt 10:16), but it can be much more subtle and powerful. (Pr 25:15)

For example, calmly repeating back what we hear, asking for clarification, confirmation and agreement on intent, is offering an accuser an opportunity to think through their words and stand by them under cross-examination. It gently introduces a bit of accountability without being aggressive or confrontational. This is softness, but not weakness. (Jn 18:23) It actually demonstrates strength, for only a mature, stable, secure soul can tread unthreatened out into the vast, uncertain territory of Accusation. Further, it clearly tells our accuser they’re valued, and that they’ve been heard and understood. With a person of good will, this might be all we need to disarm them.

Calmly and thoughtfully summarizing and re-stating a claim dispenses with emotionalism, and this will invariably both weaken the accusation itself (for, we tend to emotionally charge claims when evidence itself is insufficient) and confront any manipulation, irrationality and/or inconsistency without retaliating. If the claim has merit at all, this will distill and clarify the relevant substance for inspection.

Then we might also explore the implications of an accusation, as if we’re a neutral investigator, asking if the ramifications were thought through and intended, and how any apparent inconsistencies have been resolved. (Mt 12:2-4) Doing this does not strengthen false accusation; invariably it brings truth and light to bear, exposing any darkness for what it is. Showing any implication of a claim to be false proves the claim itself is false: it’s proof by contradiction.

People often speak emotionally within a specific context, perspective or presupposition which is not apparent to others, or perhaps even to themselves. Asking insightful questions exposes these presuppositions and allows them to be analyzed thoughtfully, challenged and corrected as needed. (Mk 10:18) This is helpful to all who are engaged in conflict.

Another key, when people accuse, is to remind ourselves they may indeed be entirely wrong, merely telling us something about themselves and nothing at all about us.

We’re often much too quick to accept an accusation as authoritative, without realizing we need not defend ourselves or be intimidated. It’s in trying to protect our own vulnerability and hide our imperfections that we’re lured into resisting groundless accusations and defending ourselves when this is entirely unnecessary. (1Pe 2:23)

And if an accusation happens to be legit, even partly, humility rejoices in discovering another opportunity to grow, makes amends, and asks God for grace to overcome, unconcerned in the efforts to shame, disvalue or belittle, resting in ultimate security in God. (Php 4:7)

When we take ourselves too seriously, thinking too highly of ourselves (Ro 12:3), that we’re something when we aren’t, we’re deceiving ourselves (Ga 6:3); this isn’t Love (1Jn 2:16), it’s the pride of life. When our mind is stayed on God, grounded in Love (Ep 3:17), we’ll be at perfect peace. (Is 26:3)

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Yea, Hath God Said

The Fall of Man provides insights on a number of levels. The saga begins with a question, initiated with an unexpected conjunction: “Yea,” typically used to join two thoughts, the first of which is evidently unrecorded.

It is as if Satan has already engaged Eve in pleasant dialogue, providing a positive context in which to highlight an apparent contradiction. Aligning himself with Eve, isolating her, befriending her, disarming her, this is all tactical, the art of war: the enemy isolates us, aligns as a friend, then destroys.

It’s likely Eve’s first mistake, to engage without Adam, without God, to neglect her spiritual community and tangle with Satan alone. We learn from Eve: engage the Devil in no conversation, give him no ear or audience. Bring God and others into the equation immediately; ignore the enemy and resist by drawing near to God. (Ja 4:7-8a)

This first word, Yea, is the Hebrew אַ֚ף (’ap̄), although, an adversative contrasting one idea with another, comparing two opposing thoughts in the form of a question: “Yea, hath God said, Ye shall not eat of every tree of the garden?” (Ge 3:1) Satan draws attention to God’s command as an opposition, something holding Adam and Eve back from something good. It is Satan’s way: position God and His Law as the adversary. (Ro 7:22)

The question itself seems innocuous enough; Satan asks Eve to affirm God’s only command, a restriction placed on herself and Adam, which she actually does inaccurately; Eve adds to God’s command an additional prohibition: “neither shall ye touch it.” (2-3) She only has one law to consider, which she fails to recall correctly. She is not yet fallen and remains innocent, yet she is inexperienced, ignorant, naive and careless. We ought not so to be. (1Co 14:20)

Whether this is Adam’s indiscretion in teaching Eve, or Eve’s own carelessness, it’s weakness which Satan is all too eager to exploit. If he convinces Eve to touch the tree and she sees no harm, perhaps eating of it will do no harm either. More instruction in spiritual warfare: Don’t add to God’s Word, and don’t shorten it. (De 12:32) Know the Word, by heart, and like Jesus (Mt 4:4) be ready always to take the sword, the sword of the Spirit, quoting it in context to address temptation, so God’s Way is clear.

The dialogue then leads to Satan’s explicit claim: “Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” (4b-5) It is a two-part claim: [1] God’s not good and can’t be trusted; [2] breaking His command will go well for you. Satan accuses God of lying, of having ulterior, malicious motives in giving us His laws, and promises benefit in disobeying God. Satan accuses God of doing exactly what he himself is doing in order to get us to turn against God. It doesn’t really matter which law we break if we do it willfully, the result is the same. (He 10:26-27)

Satan comes as benevolent, spiritual, an angel of light, and his ministers as holy men. (2Co 11:13-15) He offers freedom from God’s Law, freedom to disobey, and lies about the consequences. He started way back in the Garden and hasn’t changed. To overcome, we must hold to the goodness of God, believing all His Laws are for our good (1Ti 1:8), obey Him and submit to Him.

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His Elect

Scripture refers to God’s elect (Mt 24:31), those whom He has chosen: some angels (1Ti 5:21), as well as a few people. (Co 3:12) Why would God refer to certain angels and people as elect? What does this imply?

The saints are elect unto obedience (1Pe 1:2), chosen before the foundation of the world (Ep 1:4) to submit to God and walk with Him, so it seems reasonable the angels are chosen similarly.

Evidently, those whom God doesn’t choose rebel against Him. along with Satan, and are now at war with God, both humans (Ps 2:1-3) and angels. (Re 12:7)

This non-elect group of rebels evidently comprises nearly all people (1Jn 5:19), a full third of the angels, who chose to remain in Heaven after they rebelled (Re 12:4), along with a number of angels who’ve been chained up for leaving their Heavenly habitation (Ju 6), evidently to intermarry with humans (Ge 6:1-2), corrupt the human race (12), and prevent the Messianic prophecy from being fulfilled. (Ge 3:15)

As a particular showcase example, this ante-diluvian human-angelic mutiny, as it played out prior to the Great Flood, was so effective and pervasive God evidently had to step in and intervene to keep even a single strand of humanity intact (Ge 6:9), preserving a purely human ancestry through which to bring Messiah, destroying all the rest of humanity, most all animal life (Ge 6:13), and starting over, constraining such destructive angelic behavior going onward.

What is impressive (at least to me) about this overwhelming level of depravity, as it persists in both the angelic realm since the Creation week, as well as in humanity since the Fall, particularly as showcased in the ante-diluvian period, is that it apparently occurs even with full knowledge of the Godhead. Satan is so effective in his ability to deceive, he is able to win over anyone and everyone whom God has not graciously enabled to resist (Mt 24:24), even if we’re fully aware of the existence, holiness and omnipotence of God.

That Satan’s ability to deceive is not merely a testament to inherent human or angelic depravity, but evidence of the profound appeal, intelligence and subtlety of Satan (Ez 28:14-15), consider that Eve was enticed by Satan in Paradise when she had no need, trouble or discomfort, no reason to betray God, and did not have a depraved nature. And the angels who sided with Satan evidently did so in plain sight of God, without an inherently evil nature. (For, if God created fallen angels as inherently evil, or with an involuntary predisposition to evil, it is difficult to imagine how they would be culpable for acting out their God-given design.)

The implication is that every sentient, conscious being with the ability to make a moral choice has willingly chosen to depart from God at the first opportunity, even when bathed in the full knowledge of the glory, majesty and power of Almighty Godhead, unless God mercifully intervenes and restrains us. And also, that God has mysteriously chosen to intervene only in extremely few cases. (Mt 7:14)

Both of these mysteries should humble us, and fill us with joy unspeakable for the incredible mercies of God (Ps 103:11), those He has given the grace to believe on Him and follow Him. (Mt 19:25-16) We are precious few in number (Ro 11:5), and no better than the lost when left to our own devices. (Ga 6:3)

It should not surprise us when others do not receive the truth (2Ti 4:3-4), turning against it and against us, even when the truth is stated as clearly, plainly and lovingly as it can possibly be stated. Truly, no flesh shall glory in His presence. (1Co 1:29)

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As a Sparrow Alone

Terminal cancer is no joke. When we hear we have so little time left, what do we do? Re-calibrate? Re-orient? Get out our bucket list and try to live it up? It’s perfectly understandable, whatever we do when we face our fragile little selves for what we really are (Ga 6:3), feeling alone (Ps 102:7), afraid, uncertain. (He 10:31)

Truly, we’re all dying of a terminal condition: Life itself. But as long as death seems far away, not imminently close, we comfort ourselves however we can, asleep at the wheel.

Facing our mortality wakes us up, helping us realize what and who we are (Ja 4:14), what and who we have, or don’t have. (Ga 6:4-5) It’s clear we don’t take our stuff, our friends or family (1Co 6:29-31), or even our man-made religion (Mk 7:7); we leave it all behind. (1Ti 6:7) We will face God alone, and deal with Him one on one, for eternity. (Ro 14:11-12)

It isn’t so much a choice between Heaven and Hell, though that’s implied; it’s more about being a devoted lover of God, or His enemy: there’s no middle ground with Him. (Mt 12:33)

Think of it this way: no matter where we end up, it’s just going to be like each one of us as an individual is alone with God (2Co 5:8), as if no one else will be on our radar, distracting us from Him (Ps 27:4), part of our routine, conscious focus, except Him. (Ps 73:25)

What will that be like … if we love God? (1Co 8:3) or if we don’t? (16:22)

For sure, those in Heaven will be in community together, in a sense (He 12:22-23), as well as those in Hell, but as God unveils us into His immediate omnipresence (Jn 17:24), His infinitude will completely consume, occupy and overwhelm all our senses. (Re 20:11) From that moment on, out into eternity, we will see and experience God as All in All (1Co 15:58), drinking in the infinite majesty of Jehovah God. (Re 22:3-5)

If we love God, in that eternal moment, we’ll have all there is to have (Ro 8:17); and if we don’t love God, we’ll be forever face-to-face with the indignant fury of the Almighty (Re 6:16), Who repays all who hate Him to their face. (De 7:9-10)

We may think we don’t actually hate God, perhaps we’re just indifferent or lukewarm, but that’s all the same to Him; He might even detest indifference more intensely. (Re 3:15-16) God cannot be trifled with (Ga 6:7); He commands us to love Him with all our being; mind, heart, soul and strength. (Mk 12:30) Nothing less is acceptable.

False religion is how we deceive ourselves into thinking God will accept us on our merits, because we belong to a special club and follow certain rituals, and the more truth our religion contains the more deceptive it can be. (2Co 11:13-15) Any religion offering us hope by adhering to it is a counterfeit; religion can’t bring us to God. Shedding all formal religion, leaving only the divine relationship, may help us see whether we’re relying on emptiness here.

If we’re honest with ourselves (1Co 3:18), we can tell what and who we truly love. Is it truth? (2Th 2:10) Is it God? Above everything and everyone else? (Jn 12:25) Is this reflected in our lives, day to day? (Pr 20:11) Are we obeying Him the best we know how, submitting our entire lives to Him? (Jn 14:23)

There’s only one Way to God: the Person of Jesus Christ. (Jn 14:6) He is all we need, but to have Him we must give up everything else (Mt 13:44-46); He tolerates no rivals in our affections or loyalties. (Lk 14:26)

If me and Christ forever sounds like Heaven (Ps 84:4), we’re likely one of the chosen few to find the narrow gate and we’re well on our way (Mt 7:14); otherwise, we’re likely still on the broad road with the mass of Mankind, the walking dead (Ep 2:1), headed to eternal death and destruction. (Mt 7:13) Look for that tiny little gate, find it and strive to enter (Lk 13:24); it’s only One Person wide, and His name is Yeshua: Jesus.

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He Doth Not Resist You

It’s tempting to conclude from Christ’s teaching that we ought not resist evil or defend ourselves (Mt 5:38-39), but there are clear indications otherwise: He encourages us to arm ourselves (Lk 22:36) and He Himself resisted injustice and malice (Jn 18:23), as did the Apostle Paul. (Ac 23:3) However, James characterizes the just as those who don’t resist when they’re wronged. (Ja 5:6) How do we reconcile this with the rest of Christ’s message?

If we look carefully, the context is describing those who are brought to civil court by the wealthy and tried for wrongdoings (Ja 2:6b); the rich can be oppressive, powerfully abusing legal systems to achieve their own destructive ends. (Ac 16:21-21) They often succeed in imposing severe punishment on the innocent (22-24), perhaps to acquire their wealth, eliminate them as obstacles or otherwise control them.

One clear boundary which is applicable here is we’re not to resist government by fighting against civil authority (Ro 13:1-2), so even if we’re being persecuted unjustly (1Pe 3:14-16), as is evidently the case in James’ example, we ought not to forcefully resist. (17-18)

There are certainly exceptions when we should suffer patiently when wronged, especially when defending ourselves or seeking justice would harm the cause of Christ. (1Co 6:7) However, generally, defending ourselves and loved ones with minimal necessary force is appropriate when we have the means, when it would not be offensive to the world and it’s supported by civil authority. (Es 9:2, 16) Further, once we have been wronged, seeking justice for ourselves and others through due process (Ac 16:37-39) is also appropriate and good (De 19:16), especially within spiritual community. (Mt 18:15-17)

As further guidance, we’re forbidden to pursue vengeance, to seek to enforce justice by taking matters into our own hands, or to be malicious toward others in any way, unmercifully seeking their harm in hatred (Ep 4:31-32), or to be proud, thinking of ourselves better than others. (Php 2:3)

It is unloving to promote injustice, or to fail to appropriately resist if we have the means to do so within the above guidelines. While it is not our primary purpose in life to be justice warriors, looking to right every wrong, since Christ Himself did not do this, it is certainly consistent with loving our neighbor as ourselves to do what we can within reason.

If someone were taking advantage of us and we were powerless to help ourselves, if we would want someone else to stand up in our own defense, even so we should seek to minimize harm towards ourselves and others in a spirit of humility and meekness. Doing justly while loving mercy (Mi 6:8) is within the law of Love. (Ro 13:10)

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If We Sin Willfully

God warns the saints to not sin willfully: He threatens severe chastening if we do. (He 10:26-27) What types of sins does this include? How do we avoid committing them?

The Greek is Ἑκουσίως (Hekousiōs), appearing only here and (1 Peter 5:2); it means deliberately, willingly, as opposed to thoughtlessly, instinctively, or from ignorance, weakness or under duress. It modifies the Greek ἁμαρτανόντων (hamartanontōn), to go on sinning. The thought is that the sinful action is habitual, premeditated, intentional, brazen, defiant … knowing the law of God and despising it. (Ro 1:32)

Biblical examples would include the sanctimonious lying of Ananias and Saphira, claiming to donate all the proceeds from the sale of their land while they were keeping back some for themselves (Ac 5:1-2), who were immediately and supernaturally slain. (Ac 5:5,10) The Corinthian who took his father’s wife (1Co 5:1) was delivered over to Satan by the church for the destruction of his earthly body so his spirit would be saved (1Co 5:5), and a man gathering sticks on sabbath (Nu 15:32) was promptly stoned to death. (Nu 15:35-36)

The context of God’s warning refers back to the precedent He sets in Torah: anyone in Israel caught despising Torah would be executed without mercy. (He 10:28) Mercy was available for those who sinned ignorantly (Nu 15:27-29), but there was no pity for those despised Torah and sinned presumptuously. (30-31)

If we find this harsh, inconsistent with the New Testament god of love and mercy, we’re trusting in another Jesus, one not found in scripture: the punishment for believers who sin willfully is not less severe but more. (He 10:29) Torah’s punishment was carried out by civil authority, but the punishment of believers is designed and carried out by God Himself and may very well be much worse than death. (30) Don’t go there; it won’t be worth it, not even close. (31)

David’s adultery with Bathsheba would certainly also fall into this willful category (2Sa 12:9); he didn’t die for it, but he may often have wished he had, for all the suffering and tragedy which followed because of it. (10-12)

It isn’t cruelty that drives God’s severity; God is good; there’s no malice in Him. God’s love moves Him to severity as appropriate. (Ro 11:22) The consequences of sin are simply too devastating to be left unchecked (Mt 5:29-30); God loves the saints way too much to let us go off and destroy ourselves and others. He will do whatever is needful to bring us back and keep us close because He loves us. (He 12:5-6)

When we’re tempted to sin presumptuously, we can ask God to keep us back from it and restrain us. (Ps 19:13) We can also assure ourselves that whatever it is that’s telling us it’s a good idea to sin willfully is lying; we can ask God to give us repentance to acknowledge the truth (2Ti 2:25-26), choose the fear of God and depart from evil. (Pr 3:7)

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Hath God Said?

When Adam chose to sin he exalted himself as God, to know good and evil (Ge 3:22); that is, Adam started deciding for himself what good and evil are, rather than letting God define it. He expressed this by deciding to disobey God, to sin, to break God’s Law. (1Jn 3:4)

In doing this, Adam effectively removed God from the center of his own world view and placed himself in the center, as if he were God. The basic problem with this is that Adam never was, nor ever could be the actual center of any coherent world view: the center of our universe must also be imposed on everyone else as the center of their universe: this is the definition of center.

So, Adam effectively chose to orient himself around a lie, and this corrupted and distorted his every impulse, emotion and thought pattern from that moment forward; it blinded him to cosmic reality and caused him to live in delusion, a type of spiritual death.

Everyone has a world view, something about which they orient their behavior, a center to align their thoughts and actions into a coherent, meaningful focus. This center is either God or it isn’t; if we try to displace Him we’re making the same mistake Adam did, with the same consequences.

The way we do this, take God out of the center of our world view and place ourselves there, is by defying God. We defy God by breaking His law on purpose, rebelling against His revealed will. We first conclude God isn’t good, that His laws aren’t good, and that if we disobey we’ll be in a better place. Sin always works this way, every time.

Consider the first sin: Satan first drew attention to God’s command, “Yea, hath God said?” (Ge 3:1) When he claimed God was evil (Ge 3:4-5) and made sin look good (6), we all went for it. (1Co 15:22)

It doesn’t really matter which law we break; for Adam it was a dietary restriction: “Thou shalt not eat of it.” (Ge 2:17) There is then a very real and practical sense in which every willful sin is equivalent: it’s both an expression of defiance against God and an attack on His holy character, claiming God isn’t good and can’t be trusted.

Breaking God’s law not only offends and angers God personally, it grieves Him because it misaligns us with reality in a fundamental way: God actually is the center of the universe, nothing else could ever be, and when we choose another center it causes misalignment within us on every level of existence. Like an off-center, out-of-balance wheel that wobbles out of control when put to work, sin results in a dysfunctional, pervasive corruption of the mind and spirit.

So, if God tells us to do something, or not to do something, is this sufficient reason to obey? If it depends, or if we’re any more inclined to obey when we think it will be good for us, we’re still disrespecting and distrusting Him, pushing God out of the center of our universe and placing ourselves there. There is no fear of God in the soul that willfully defies Him, no true knowledge (Pr 1:7) or wisdom. (Pr 9:10) This is the way of death.

This is where we all start out: in Adam, going our own way right along with him. When God mercifully intervenes, giving us repentance and rescuing us, then knowing His will is enough, moving us to obey from the heart.

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