Baptism is a basic concept of the Christian faith (He 6:1-2); evidently rooted in God’s instruction for the unclean to bathe when becoming ritually clean. (Nu 19:19)
In an outward physical way, ritual submersion in water naturally symbolizes the inward cleansing and healing of the mind, heart and spirit from the defilement of sin(Ep 5:27), such as in the instant of justification (Ac 8:36-37), as well as any major paradigm shift that occurs when rejecting an old life pattern and embracing a new one (1Co 10:1-2), or finding a break through in our pursuit of holiness. (He 10:22) As we’re freed from the pollutions of the world (2Pe_2:20) and the bondage of sin (Mk 1:4), baptism is an organic expression of spiritual reality, as we gratefully acknowledge God’s work in our souls. (1Pe 3:21)
Confusion enters as we try to imagine Christ launching a new religion(Jn 3:10), displacing Torah and giving us “an ordinance of the Christian church,” a rite to distinguish Christianity from all that came before. This isn’t Christ’s intent. (Mt 5:17)
In decoupling the Faith from Torah (Jud 1:3), taking it out of context, we pervert it. (Jn 4:22) Claiming sacramental power in what God intended to symbolize metaphysical transformation(Tit 3:5), twists ritual washing into something His early Apostles, orthodox Jews, would never recognize. (Ac 21:20)
Why does God send others to do His work? (Jn_20:21) Infinite in knowledge, wisdom and power (Ps 147:5), He’s so much better at it than anyone else could possibly be.
The very fact that an infinite, omnipotent Being inhabiting eternity has left something undone in time is itself a bit of a mystery; we’re in the midst of unfolding, spectacular drama, and things are a bit messy at the moment … but He’s already at the end of time, enjoying the completion of all things. (Heb 4:3)
He’s evidently more interested in how things get done than in actually getting them done, pleased to do things slowly, through weakness (2Co 12:9), incognito, unobserved and undetected (Jn 1:10), transforming His own as He works in and through us. (Php 2:13) It’s His way of revealing Himself, in tangible ways we can apprehend. (Ro 9:22-23)
God sends us into life to live every moment for Him, bidding us to live in His name. (Col 3:17) Whether we’re setting captives free, moving mountains, or wrapping His loving arms around the helpless, being a vehicle of the Almighty for absolutely anything He wants to do is an indescribable privilege. It’s all the same to Him.
To be offendedis to feel upset, annoyed, and/or resentful at what is perceived to be a personal attack against our dignity or deeply held beliefs. It’s an inherently moral posture which perceives another’s ideas or attitudes a threat to our emotional well being.
Being unnerved by an opposing idea, or feeling threatened by another’s opinion, reflects a weakness in the inner man, a shallowness, a lack of grounding in truth and love. (Ep 3:16-19) It’s a desperate cover for emptiness, ignorance and darkness. (Ep 4:17-18)
Those who delight in God’s Law are never offended(Ps 119:165), but shine as lights in the midst of a crooked and perverse nation (Php 2:15), always ready to share their hope in Christ. (1Pe 3:15)
The wise comfortably and thoughtfully consider opposing ideas (Pr 1:5), and humbly grow from legitimate accusation. (Pr 17:10) They gladly incorporate truth, whatever it happens to be (Pr 9:9), without feeling intimidated or threatened (Ps 119:22), counting man’s judgement a very small thing (1Co 4:3) and shaking off every false way as they continue their journey rejoicing in God.
It is commonly understood that Christ instituted a new ritual, the Lord’s Supper, partaking of bread and wine representing His body and blood, as a sacrament or ordinance of the Church. A very basic problem with this claim is that Christ never actually does any such thing, and neither do any of His apostles.
What Christ does, during that last Passover meal with His disciples, is explain that two of the key elements of Passover, the affikomen and the cup of blessing (or redemption) (1Co 10:16), represent His body and blood. He tells us that as often as we partake of these particular elements (Lk 22:19-20), contained in Jehovah’s Passover celebration, we show His death until He returns. (1Co 11:26) He never even hints at starting something new.
Paul affirms this by referring to Passover as the Lord’s Supper (1Co 11:20, 23-25), identifying the Communion elements in this way. As Scripture offers no other means to sanctify any particular set of elements as representative of Christ before God, any attempt to decouple them from Passover implies flagrant presumption; it can’t actually be done.
The modern concept of the Eucharist didn’t exist in the time of the Apostles; it evolved nearly a century later, a product of that awkward and painful era in which Gentile Christians were desperately trying to distance themselves from Judaism in order to avoid severe Roman taxation and persecution. Anything that might be used to identify believers as Jewish had to go: circumcision, the Sabbath, as well as God’s feasts and dietary laws. It was during this time that Christian theologies emerged claiming the abolition of Mosaic Law, separating us from this delightfultreasure, contradicting Christ’s direct command(Mt 5:17-19), and the original Apostolic witness. (Ac 21:24)
Jesus Christ didn’t start a new meal or ritual for the Church; what He did was deepen our understanding of an old one, and encourage us to enjoy Him in it: He’s ourPassover.(1Co 5:7-8)
Pursuing God is like running in a marathon where almost everyone is ignoring the course design and making up their own finish line. It’s an altogether unique dynamic: most running alongside us aren’t actually in the race, and there’s ultimately no sure way to tell who is. Finishing well requires knowing the correct destination, constantly focusing on reaching it ourselves (Php 3:13-14), encouraging others to come with us (He 3:13), and ignoring the pull of those who’d turn us out of the way. (1Ti 6:3-5)
Dean Karnazes, ultra marathoner
Every spiritual question isn’t a good one; every religious topic isn’t a profitable one. Many call us to follow as they suddenly turn down a side street or head off into the woods.God hints at this when He exhorts us to avoid unprofitable topics (2Ti 2:14), and foolish, ignorant questions. (2Ti_2:23)
Discerning what’s profitable and worthwhile in our pursuit of God, where we should be spending our time and energy, requires clarity in God’s purpose for us: that we walk in love, holiness, and faith.(1Ti 1:5) Our objective is to know Him and please Him (Php 3:10), to be found in Him (Php 3:9), and to be like Him. (Php 3:11)
An infinite number of appealing distractions are offered us, so we must constantly be asking, “How will this help us know God, please Him, and be more like Him?” If it doesn’t line up with God’s purpose, then it’s ultimately wasting time … our most precious resource.
When we neglect to ponder the path of our feet, maintaining our orientation in light of our destination, we can easily find ourselves off course. At that point, it really doesn’t matter how fast we’re running, or how hard we’re trying … until we’re back in God’s race it’s all for naught. (1Co 3:15)
Let’s run with purpose (1Co 9:26); let’s run with deliberation. (Php 3:15) Let’s run to win (1Co 9:24) … to win Him. (Php 3:8)
In the wake of Hurricane Irma, as we pack up and head back down to our home in Jacksonville, FL to survey the damage, I’m reminded God has a purpose in everything, even in storms. (Na 1:3) He’s in absolute control of all things at all times, and every detail fits perfectly into His eternal plan.
Irma, Sept. 8, 2017
We know this instinctively (Ro 1:20), that God controls Nature and Man, inevitably asking “Why?” whenever trouble comes.
But God doesn’t owe us any explanation, and generally doesn’t condescend to explain Himself to us. What He does tell us is sufficient for me: that it’s for His pleasure (Re 4:11), to reveal His glory and wisdom (Ps 19:1), as well as His justice, wrath and power. (Ro 9:22)
If anything at all has a purpose, then everything has its purpose: to glorify God as He reveals Himself through it. If that’s all I ever understand, that’s enough. I can trust that God Almighty knows what He’s doing, rejoicing in Him and thanking Him for all things.
Recently, I’ve been feeling impatient with those who don’t appear to listen well, only to find that I myself haven’t been listening so well — not carefully considering challenges before responding (Pr 18:13), allowing myself to be distracted by commotion in my soul rather than focusing on clear communication.
So often, the faults we think we see in others are simply projections of our own. (Ro 2:1) God gives us ears for a reason; we should use them. (Mt 11:15)
A listing ship is leaning; to enlist is to engage, sign up, commit. To listen, pay attention, to lean in with the heart and mind, to focus intently (Pr 4:20), requires humility and strength, a certain freedom from agenda and bias, being unthreatened and receptive, not agitated and fearful but quiet, calm, alert and sober.
God calls us to be swift to hear (Ja 1:19), to listen eagerly, deliberately, intentionally. He can speak to us through anyone, sharpening and refining us in any situation.
I need a reminder that I’ll give account to YHWH for every word (Mt 12:36); whether speaking or writing, I should should check every impulse, weigh every syllable, seeking God’s pleasure (Ps 19:14) and assistance. (Col 4:6)
My lips aren’t mine (Ps 12:4), they’ve been bought with the blood of Messiah (1Co 6:19-20), I’m just a steward of them now.
Even in prayer, fewer words are better. (Ec 5:2) He knows what I need, and chattering before Him is evidently being inappropriately familiar, disrespectful.
I’m encouraged to speak with deliberation, almost reluctantly (Ja 1:19), as if each word is costing me. When my words are streaming forth en masse, unweighed, unchecked, it’s a sure sign of sin (Pr 10:19), that I’m not speaking with purpose to edify, encourage, build up, and move others toward God. (Ep 4:29)
God often speaks of His laws and commandments as testimonies(Ps 119:2), precepts(Ps 119:4), statutes(Ps 119:5), and judgments. (Ps 119:7) It’s all God’s Word (Ps 119:9) revealing God’s Way(Ps 119:37), so what’s He telling us about it through these various terms?
Galaxy Rose, Hubble
Our testimony is what we declare about our personal experience. Since God experiences completely and perfectly, His witness and testimony is reliable, making us wise. (Ps 19:7b) He flawlessly proclaims the nature of metaphysical reality through His commandments (Ps 119:138), enlightening our eyes. (Ps 19:8b)
A preceptis a moral principle or guide that may be found within an instruction or law; we discover them within God’s commandments as He opens our eyes. (Ps 119:18) For example, the Sabbath command contains precepts relating to rest (Ex 20:10), work (Ex 20:9), setting aside time for communion with God and others (Le 23:3), holiness (Ex 20:8), life cadence and rhythm (Is 66:23), God’s creative work (Ex 20:11), human value and equality (Mk 2:27), servant leadership (Ge 2:2-3), God’s prophetic timeline (Col 2:17), and of salvation itself. (He 4:10-11) We find understanding through YHWH’s precepts as He teaches us how to think clearly(Ps 119:104), and we search them out within His commands knowing that these are His testimonies, perfectly revealing His nature, way and wisdom to us.
The statutes of YHWH are His specific commands and laws, and the words that perfectly express them. (Ps 19:7a) These laws are flawless in both content and scope (Ps 119:96); if we add to them, take away from them, or alter them in any way we diminish this perfection. (De 4:2) These statutes are commands in sense that they are not optional; God requires us to obey them diligently. (Ps 119:4)
As we hide these words in our heart(Deu 6:6) and meditate on His statutes (Ps 119:48), YHWH changes our souls (Ps 19:7a), teaching us the nature of sin (Ps 119:11), and moving our hearts to rejoice in Him. (Ps 19:8a)
The judgments of YHWH reveal His discernment, His analysis, His altogether righteous estimation of every motive, thought and action. (Ps 19:9) His understanding is infinite (Ps 147:5), knowing all eventualities and possibilities about all things at all times. Each of His commandments is thus both a testimony about, and a perfectly just evaluation of some dimension of spiritual reality; God’s commands are windows into His ultimate righteous accusation of the wicked (Jn 5:45), as well as His willingness to quicken usall to fellowship with Himself. (Ps 119:156)
YHWH’s testimonies are profoundly wonderful; our souls should deeply cherish them (Ps 119:129), sticking to them like glue (Ps 119:31), valuing them above all riches (Ps 119:72), meditating on them (Ps 119:99), delighting in them and drawing our counsel from them. (Ps 119:24) Taken together they form one law, a single perfect testimony of metaphysical reality, eternally righteous (Ps 119:144), applicable in every age, founded forever. (Ps 119:152) We should ask God to incline our hearts to them (Ps 119:36), and seek the regular fellowship of those who know them well. (Ps 119:79)
The risen Christ, standing alone a garden, was mistaken by a close disciple for the local gardener. He asked her a simple, penetrating question: “Whom are you seeking?” (Jn 20:15)
Whom arewe seeking? How are we seeking Him? How can we tell? How do we know?
Mary was absolutely desperate to find Jesus Christ; she was simply beside herself. Not finding Christ wasn’t an option, no matter where He was. Perhaps that’s a start. Is not having Christ an option we’re willing to live with? or even entertain?
Well, wanting Him isn’t enough, evidently. Knowing Him as well as she did, she didn’t recognize Him when she found Him. She wasn’t expecting Him where He was, or in the state He was in. She vastly underestimated Him, having some lowly notion about where He might be and what He might look like. But she knew His voice, and was longing to hear Him. He had to reveal Himself to her, even though He was standing right in front of her. Do we know the voice of God? Are we longing to hear Him, as He reveals Himself to us?
In even asking us the question, Christ presumes we’re seeking some one, and not just some thing. If we’re content with toys and trinkets, I suppose He’ll leave us to them, and not even ask. (1Jn 2:15) But if we’re at least looking for God, He’ll help us. (Mt 7:7)
And in seeking sincerely, we ought to be walking in the light we already have. We call Him Lord, but are we doing what He said? (Lk 6:46)
How else do we seek after the risen Christ? How do we find Him, if it isn’t in obeying what we already know of Him, following after Him, and continually asking Him to show us more?
In an outward physical way, ritual submersion in water naturally symbolizes the inward cleansing and healing of the mind, heart and spirit from the defilement of sin (Ep 5:27), such as in the instant of justification (Ac 8:36-37), as well as any major paradigm shift that occurs when rejecting an old life pattern and embracing a new one (1Co 10:1-2), or finding a break through in our pursuit of holiness. (He 10:22) As we’re freed from the pollutions of the world (2Pe_2:20) and the bondage of sin (Mk 1:4), baptism is an organic expression of spiritual reality, as we gratefully acknowledge God’s work in our souls. (1Pe 3:21)
