Salvation – Page 8

Wherein Is Blemish

In JEHOVAH’s sacrificial system, He’s very clear about what’s acceptable: whatever is presented to Him must be perfect; asking Him to accept a blemish or defect of any kind is an abomination. (De 17:1)

It’s not that God dislikes physical defects in themselves; He has created every living thing exactly as it is and cares for each one. (Ps 145:16) His concern evidently lies in what a sacrifice represents: He accepts an animal sacrifice as a substitute for us, representing an atonement for our sin. (He 9:7) It doesn’t actually take away our sin (He 10:11), it’s a picture of a metaphysical substitute, something He will accept to reconcile us with Himself, something perfect which can suffer instead of us. This substitutionary sacrifice, we must with all diligence find. (He 4:1)

Our sin is entirely unacceptable to God (Ro 3:23); it moves Him to anger and indignation towards us. (Ro 2:8) God designed the sacrificial system to help us recognize this problem, and how He offers to resolve it: we either need Someone Who’s perfect to take our place, to accept our punishment and bear God’s wrath for us, or we must face God ourselves, alone, and be destroyed.

On the Day of judgement, every soul will face Almighty God to answer for their sin, for their crimes against God. (Ro 14:12) On that fateful Day, His face will be so dreadful Earth and Heaven will try to hide. (Re 20:11). We will all endure the indignation of JEHOVAH, one at a time, one way or another. (Mi 7:9)

It’s only in finding a perfect, willing Substitute that we have any hope of surviving that Day. Our selfishness and pride is an abomination to God (Pr 16:5); asking Him to accept us as we are will be no different than offering a blemished animal on His altar here. It can’t end well.

Many, thinking they’ve found a fire escape in Christ, will hear Him say, “Depart from me, you workers of iniquity, for I never knew you” (Mt 7:22), and will face the court of Heaven on their own.

To find shelter in that stormy Day, we must enter into His rest by faith. God is, in fact, offering Himself to be our sacrifice (2Co 5:21); there can be no excuse for neglecting His offer. (Ac 17:31)

The door to the kingdom is open, and it always will be: it will never, ever close (Re 22:17), but Christ warns us to strive to enter, for only those few who lo ve th e truth will find Him. (2Th 2:10)

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God So Loved

I was taught, and I’ve believed for a long time now, that truth is more important than people, that principle is more important than relationship. But as think a bit more critically, I’m seeing a very basic problem here for the very first time.

Certainly, any sense that people are in some way unimportant is an error: God so loves us that He’s willing to become our sin (2Co 5:21) and die for us, suffer on our behalf, in our place, and take upon Himself our eternal punishment! (Jn 3:16)

What can be more important than the very life of God? If He so values us that He would give Himself for us (Tit 2:14), how can we possibly conceive of anything being valued more? So we’re each infinitely valuable to God, implying our relationships are also infinitely important. (1Jn 4:11)

Yet this cannot mean that people and relationships are more important than truth, for we’re to buy the truth and sell it not, not for any price, ever. (Pr 23:23) Wisdom, instruction, understanding … this is all priceless (Pr 4:7); there’s never a good time to sacrifice principle for convenience, or to build relationships, or even to alleviate suffering.

True principles are eternal, part of the nature of God Himself. (De 32:4) Christ, Himself the Truth (Jn 14:6), could never sacrifice truth or principle for anything or anyone, and neither should we. (1Pe 2:21-22) So, what’s more important?

There’s evidently a problem inherent in the thought itself: it presumes one of two choices is more important than the other, that we ought to be comparing them, willing to choose between the two. But is this itself aligned with truth? Should we be comparing the importance of truth, part of the nature of God, with the importance of people, for whom Christ died?

Evidently not. This is a prime example of the false dilemma logical fallacy; it’s a false way, a vain thought, a pattern of false reasoning that’s easy to fall into.

Whenever the enemy presents our choices, as he often does via situational ethics, we can bet he’s not dealing us a full hand. Be on the alert for his way, his game, and don’t let him dictate the rules. That isn’t his place.

If our principles don’t place infinite value on people, we don’t have the right principles (1Co 13:2-3); and sacrificing truth or principle is tolerating darkness within, alienating ourselves from God and others such that we can’t be in authentic, wholesome, godly relationships. (1Jn 1:6)

There’s always a right way (1Co 10:13), one that honors truth in God and supremely values people: God is Light (1Jn 1:5) and God is love (1Jn 4:16); we need never choose between the two.

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Choose the Fear

As an instinct, fear can be a good thing, keeping us out of harm’s way. It helps us avoid things like, well, provoking gangsters and thugs – fearing what they might do to us encourages a basic kind of wisdom.

Christ reasons, by way of contrast, that there’s only one to be afraid of: God. (Lk 12:4-5) God is capable of inflicting so much damage and harm, truly an infinite amount of pain and suffering, that all other fears should pale in comparison; the very thought of offending Him should move us to trembling (Php 2:12), even as we’re rejoicing in Him. (Ps 2:11)

Many prefer to focus on respect or reverence rather than fear, perhaps to encourage us to be more comfortable with God. But that’s like telling us to relax when our clothes might be catching fire.

The potential danger we’re all in with God is incredibly real, and there’s no point in playing it down: He’s a consuming fire (He 12:29), and most of us are chaff. (Mt 3:12) Even for the best of us, it’s a fearful thing to fall into His hands (He 10:31), and all of us will: evading Him isn’t an option. The slightest uncertainty here should terrify us. (2Co 5:11)

Firstly, a healthy fear of God keeps us from presumptuous sin, from carelessly offending Him (Pr 16:6), and that’s just plain smart – like not poking a gorilla in the eye, even if he seems friendly.

Godly fear also motivates us to ensure our election (2Pe 1:10), striving to enter the narrow gate (Lk 13:24) and pass fully into His rest. (He 4:11) In light of the second death, living for even a moment without absolute assurance of eternal life is unthinkable. (2Co 13:5)

Fear in itself, rational fear of any kind, would never encourage us to run or hide from God: thinking we can avoid omnipresence is like trying to escape from space and time itself; the thought is unintelligent at best. Only an insane dislike, a relentless distaste for the divine, would seek to escape from One who inhabits eternity.

Perhaps this is partly why “the fear of JEHOVAH is the beginning of wisdom.” (Pr 9:10) Try to fathom a soul with any sense of propriety or understanding that willfully chooses to neglect or offend omnipotence. How can anyone with a grain of sense not “kiss the Son, lest He be angry, and ye perish from the way when His wrath is kindled but a little?” (Ps 2:12)

A lack of reverence for God, any willingness to sin against Him deliberately, on purpose, not choosing to fear Him in every healthy sense of the word (Pr 1:29), is essentially a failure to grasp the fundamental nature of God; it’s either rank unbelief in who God says He is, or exceedingly irrational.

The fear of God is our friend (Ps 19:9a): choose it (Pr 1:29) and be wise. Learn to fear Him rightly (Ps 34:11); God’s children don’t take Him lightly, casually; we fear Him unto joy. All else is unbelief, enmity, no matter how we slice it.

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The Mystery of Faith

There are mysteries in our faith, genuine paradoxes. There’s a mystery of iniquity, that anyone would ever deliberately choose to sin against God, as most everyone does as a manner of life, and also a mystery of faith (1Ti 3:16), how salvation can be by faith while God judges us by our works.

On the one hand, we’re justified before God by faith, by believing on Christ (Jn 3:18) and not by works. (Ro 3:28) On the other hand, on Judgement Day, we know God will render to everyone according to their deeds: those who’ve patiently continued in good works as a manner of life will be saved, and those who haven’t will be damned. (Ro 2:6-9) How can both be true?

The answer lies in seeing salvation as the work of God (Jn 6:29), where He regenerates the human heart (Col 2:13) and begins working in us to will and to do according to His pleasure. (Php 2:13) As God so works in our souls, we actually do persistently try to obey Him as a manner of life; we cannot live otherwise (1Jn 3:9), and no one else can live like this. (1Jn 3:10)

So, those who say they know God but aren’t, as a rule of life, trying their best to do what He says, are simply lying. (1Jn 2:4) While there are countless ways to deceive ourselves (Ja 1:22) into thinking, “carry on my wayward son, there’ll be peace when you are done,” it’s hoping in Satan himself. There’s no safe place outside a life pattern of obedience to God.

Whether we live in a way that’s morally acceptable to society or not isn’t the point: neglecting God’s laws and living life our own way makes us God’s enemies. (Ro 8:7) Nearly everyone lives like this. (1Jn 5:19)

As saints, we know that we still sin (1Jn 1:8), and that our works will never be good enough for God (Ga 3:10); we find our only rest in the finished work of Christ. Yet even though we know we can’t lose eternal salvation, we won’t sin willfully, on purpose, thoughtfully, deliberately, as a manner of life. (1Jn 3:8) We’re new creatures (2Co 5:17), always trying our best to obey God, even though that may not be very good.

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The Month of Abib

In keeping Passover (1Co 5:8) JEHOVAH tells us to observe the month in which it occurs as the the first one, the start of a new year (Ex 12:2); He calls it Abib (De 16:1), from a word meaning tender or green, in reference to unripened grain.

One obvious way to observe this month is to note we’re required to find a spotless lamb (Ex 12:5), so we’re to be observing lambs, noting blemishes and defects, looking for that perfect specimen.

On the tenth of Abib we must choose a spotless lamb and set it apart, keeping it four days and identifying ourselves with it, then killing it (Ex 12:6) unto JEHOVAH (De 16:2) and consuming it. (Ex 12:8) Our particular sacrificial lamb is to become part of us forever.

As in each of JEHOVAH’s feasts, here again we have a picture of how we discover Jesus Christ and make Him part of our lives: searching Him out, that perfect specimen of humanity, considering Him and comparing Him with others. Finding Him flawless and divine, we receive Him into our midst (Jn 1:12), studying Him and centering our lives around Him. (1Pe 2:21) Then we see Him on God’s altar becoming our sin (2Co 5:21) and taking it away (Jn 1:29), and trusting Him to reconcile us to God (2Co 5:19) we enter into His rest (He 4:10), identifying with Him and becoming one with Him. (Jn 17:21)

Each Spring in the month of Abib, as new life springs forth in the fields and flocks, we consider anew our Savior (He 3:1), pondering the unsearchable riches of Jesus Christ (Ep 3:8), feeding in the majesty, remembering the day He became our Passover (1Co 5:7), the day JEHOVAH delivered us from the kingdom of this world. (De 16:3)

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What Think Ye of Christ?

Christ asked a simple question about Himself which might be helpful in evangelism: “What do you think of Christ?” (Mt 22:41-42) Most people don’t feel threatened when asked their opinion, and very few seem to have a negative opinion of Christ Himself, so it may be a great way to broach the subject of spirituality without being awkward.

Christ is unarguably the greatest figure in human history, standing far above all others; He may also be the most controversial, so healthy discussion about Him has the potential to be energizing and enlightening. Most everyone seems to have an opinion, but very few appear to ground their opinions in fact.

Thinking honestly about Christ requires knowing what He’s like, studying the Gospels, and carefully considering what Jesus said and did.

Those to whom Christ asked this singular question didn’t think carefully about Him, so they didn’t understand Him and they missed Him, the greatest human being who ever lived, though He stood in their midst, and taught in their streets.

People outside Christianity generally think Christ was a great teacher, and no more, but this is the one thing He can’t be.

Christ didn’t just claim to know the way to God, He also claimed to be the Way (Jn 14:6), and to actually be God Himself in human form (Jn 14:9) … these are claims no reasonable mortal would ever make, especially a devout Jew.

If Christ’s testimony about Himself is true, then He isn’t just a good teacher — He is God Himself; if Christ’s witness of His own nature isn’t true then Christ isn’t even good, this would make Him out to be a profound liar, an impostor … or worse.

Christ’s unique claims require each soul to make a decision about Him; He leaves us no other choice.

Christ publicly predicted His crucifixion well before it happened, and proclaimed that He was going to raise Himself from the dead. (Mt 27:62-63) Then it happened as He said: the Jews did crucify Him … and then Christ did raise Himself from the dead.

The apostles, who knew Christ personally and followed Him, gave up all worldly comforts to testify of this, of the fact of Christ’s bodily resurrection — something they’d have known was a lie if it wasn’t true. This was at a time when the very thought of resurrection was mocked in common culture (Ac 17:32), not merely as impossible, but also undesirable. Yet the apostles all died martyr’s deaths, never seeking wealth, fame, pleasure or power, never wavering in their zeal or testimony.

People don’t deliberately sacrifice all, suffer and die for what they know is a lie.

It is undisputed, universally accepted historical fact that Christianity was born of this apostolic witness in the first century C.E, and grew miraculously despite vicious persecution. No one can explain how Christianity came to exist if Christ isn’t authentic, if He didn’t actually raise Himself from the dead. This is historically proven, if anything is, and it’s unique, giving assurance unto all that Christ is the Way to God: there’s nothing else like this in world religions. (Ac 17:31)

Let’s gently appeal to souls to ground their views of Christ in facts, and then to serve Him and enter into His rest. Moving people to carefully ponder Christ, challenging their neglect of Him, might be a powerful tool in the hands of the Spirit as we encounter each eternal soul.

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Are We Blind?

Are we spiritually blind? (Jn 9:40) We’re all born this way (Ep 4:18), so how do we know? Presuming we can see when we can’t, like the old Pharisees (Jn 9:41), is unwise and dishonest: it’s what Christ came to judge. (Jn 9:39)

Thinking this is mere theological ignorance is itself blind, theologically ignorant. God says spiritual blindness lies in a lack of virtue, knowledge, self-control, endurance, godliness, kindness and love. (2Pe 1:5-9) If we don’t live rightly we don’t believe rightly, and if we don’t believe rightly we’re spiritually blind. Unless God intervenes and quickens us, we’ll remain so; it’s where most everyone lives (Ep 2:1), and without concern. (Re 3:17)

Seeing means being able to take God at His Word, perceive its implications in our lives, and do what He says. It isn’t a switch, but an ongoing transformation, a journey, a Way. Even the best of us can only see dimly for now. (1Co 13:12)

Being poor in spirit means being honest with God in our spiritual deficiency, no hidden agendas, not content in pride, in posturing, no wishing God would or wouldn’t say this or that, and this itself is a mark of election. Only the chosen can ultimately admit their need and pray, “Open my eyes!” (Ps 119:18) as a manner of life, a prayer God continually seems delighted to answer.

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Remember the Day

There’s a particular day God wants us to remember; every single day of our lives, He wants us to recall that special day: the Day He brought us up out of slavery. (De 16:3)

Individually, we’re all born dead to God, in sin, a captive of the god of this world. (Ep 2:1-2) But God intervenes, delivering His elect from the powers of darkness (Col 1:13), out into His marvelous light (1Pe 2:9), giving us new hearts (Eze 36:26), and eyes to see. If this describes you, remember the Day.

We’re one with the people He rescued from Egypt (Ep 2:14), in mystical union with them across time through Him (Ep 5:30), being delivered from Pharaoh through Christ, our Passover Lamb. (1Co 5:7) He tells us to keep Passover (1Co 5:8), the Lord’s Supper, to help us remember that day, every day.

Never forget where you’ve come from, Who delivered you, and where He’s taking you. Thank Him every single day; thank Him for that Day, the day He saved you.

“Make a joyful noise unto the LORD, all ye lands. Serve the LORD with gladness: come before his presence with singing. Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.” Ps 100

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Cry After Knowledge

In considering world religion, noting the vast variety of beliefs and observing the profound differences between them, we can be confident that either [1] there is no God, so it’s all made up, or [2] very few people have it right, knowing God as He ought to be known.

God says it’s the latter, that no one seeks Him out on their own initiative (Ro 3:11), which makes knowing God exceedingly precious (Je 9:24) and rare. (Ec 7:28)

Yet God assures us that those who seek Him diligently will find Him. (He 11:6) If we cry after knowledge, seeking it like treasure, we’ll understand what it means to fear Him, and come to know Him. (Pr 2:3-5)

In other words, knowing the God of Creation must be supremely important to us, the most important thing in our lives (Php 3:8), or we may miss Him entirely, living apart from Him, alienated from Him in our ignorance. (Ep 4:17-18) God isn’t one to be trifled with; this is an all-or-nothing space. If He isn’t everything to us, we don’t yet know Him.

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Denying His Name

Jehovah commends the church in Philadelphia for not denying His name. (Re 3:8) It’s the only reference to this concept I see in Scripture.

God’s name, what we call Him, is Jehovah. Not denying this is good, but there’s evidently more to God’s name than an appellation.

Our name represents our character and symbolizes how we’re known; it’s a culmination of our choices, a symbol of our nature, the way we express who and what we are, individually and uniquely. (Pr 22:1) To deny one’s name is to call them a fraud, to denounce the framing of their character, to despise and resent them as a pretender, an impostor.

When we doubt God we deny His name, calling Him a liar (1Jn 5:10); He’s altogether true. (Jn 3:33) When we distrust God, we deny His name; He’s perfectly faithful. When we’re disappointed in God, we deny His name; He’s perfectly wise. When we resent God, we deny His name; He’s resolutely just. When we’re bored with God, we deny His name; He’s infinitely interesting and delightful, the perfection of beauty (Ps 50:2), majesty and excellence. When we’re covetous we deny His name, committing idol a try; He’s the ultimate fulfillment of our desire.

Believing on the name of God, the opposite of denying His name, is living as if Jehovah is who He claims to be; resting in the fact that He both has done and always will do according to His Word. How can we be content to live otherwise? Yet who can do this in their own strength?

Let’s be established with grace, looking unto Jesus, the Author and Finisher of our faith, to overcome the world through us. (Jn 16:33)

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