Dr. Douglas A. Blanc, Sr.

Read: Ruth 2:1-3

There is a vast difference between what Ruth wanted, what she perceived as her greatest need, and what Ruth received. Consider for a moment how often we evaluate (take stock) our lives at any given moment and perceive of needs and determine wants consistent with those needs, then cry out to God for His provision in accordance with our assessment and description. If only God would answer after the manner of my requests.

However, this episode in the book of Ruth details the actions of a God who is not subject to our evaluations, perceptions, and requests. God hears our plaintiff cries, but answers in accordance with His infinite grace. It is we who presume so little of grace that often our requests are far below the standard of God’s willingness to provide. How gratified we must be that God is not limited by our will, but answers in accordance with His will.

We seem to live with a prevailing notion and mindset of being unworthy of the best that God has to give. If the cross proves anything, it is demonstrative of the grace of God which gives to us freely what we can never deserve. If this is true of our greatest need, salvation, it is also true of our lessor needs.

I took a graduate course some years ago. The professor was Dr. Elmer Towns. In one lecture Dr. Towns was asked why some denominations prosper even though they uphold the cardinal truths of the Bible, but deviate at some significant point. He replied, “It’s because of the Doctrine of Bless-ability.” I remember experiencing a certain degree of perplexity when he said these words. How can you bless something that is errant? Yet, my perplexity vanishes when I consider that God’s blessing does not rest upon the achieved perfection of the person, but on the grace of the Bestower. We desperately need the blessing of God upon our lives, much in the same way that both Ezra and Nehemiah labored in the confidence of the hand of God upon their lives and labors (see Ezra 7:6, 9, 28; 8:18, 22, 31; Neh. 2:8, 18; see also Ps. 90:17).

The “Doctrine of Bless-ability” is not labeled as such in the Bible, but the principle is clear from the biblical record. In the unilateral covenant that God made with Abram, He noted that blessings upon the nations were contingent upon their treatment of Israel (Gen. 12:3). Later, when the children of Israel settled into the land of Canaan, God determined to renew His covenant with the people (the Mosaic covenant concerning the giving of the law at Sinai). Both blessings and curses were associated with Mt. Ebal (curse) and Mt. Gerizim (bless), Deut. 27:11-26. We may infer that a people are blessed when they live in accordance with the revealed commands and principles of God as found in the Bible.  In short, the hand of God is upon those who resolve to live by the Word of God.

In 2:1 we find a parenthetical text. The verse introduces an important character who will be integral to the unfolding of crucial events to Naomi’s and to Ruth’s lives. The lesson we learn from these seemingly incidental and parenthetical facts is that we, like Naomi and Ruth, are often (if not always) blind to the “parenthetical” acts of God’s providence. The great author on the subject of prayer, E. M. Bounds, spoke of what he called, “the antecedent acts of God.” To read one of his tractates on prayer, Power through Prayer, just click on the title. God is working even when His hand is not perceived. God is positioning us and others, He is engineering and orchestrating circumstances and situations that together will conspire to reveal and to accomplish His will in our lives. We are not privy to the working of Divine providence, but we can work knowing that it exists and is functioning. In fact, faith demands of us that we press on, though the actions of God are for the moment imperceptible (e.g. Heb. 11:1).

What facts do we discover in 2:1 that were unknown to Naomi and to Ruth? Fact one, that God had already raised up a man to meet the need of these two desperate women. His name was Boaz. This man was a relative (a “kinsman”) to the women by means of his relation to Elimelech, the husband of Naomi and the father-in-law of Ruth (1:2). The man who is variously described as: “worthy, a man of great wealth, a man of standing.” Why are we privy to these details? What was God orchestrating that Naomi and Ruth were unaware?

Provision was made in the Law of Moses for the poor person who was forced to sell part of his property or himself into slavery. His nearest of kin could step in and “buy back” what his relative was forced to sell (Leviticus 25:48f). The kinsman redeemer was a rich benefactor, or person who frees the debtor by paying the ransom price. “If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman is to come and buy back what his relative has sold” (Lev. 25:25; Ruth 4:4, 6). Four things were required in order for a kinsman to redeem:[1]

1. He must be near of kin. (Leviticus 25:48; 25:25 Ruth 3:12–13)
2. He must be able to redeem (Ruth 4:4–6). He must be free of any calamity or need of redemption himself.
3. He must be willing to redeem (Ruth 4:6ff)
4. Redemption was completed when the price was completely paid (Leviticus 25:27; Ruth 4:7-11).

This legal provision is typical of the relationship that we have with the Lord Jesus Christ. He is our kinsman Redeemer:

1. Jesus is my nearest kinsman through the incarnation.

“For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh” (Romans 8:3). He was like us in every way except that He never experienced sin. “Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (Heb. 2:17). In order to identify Himself with us He “emptied Himself, taking the form of a bond-servant, and being made in the likeness of men” (Phil. 2:7). “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin” (Heb. 4:15). “Jesus you are my kinsman redeemer. You had the right to redeem me.” Thank God, He has the right to redeem all that I have lost.

1. Jesus has the power to redeem me.

“For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Cor. 8:9). He assumed our debt and paid it with His life. Cf. Heb. 1:2–3).

2. Jesus is willing to redeem me.

Jesus Christ “gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:14; 1 John 1:7; 2:2; Heb. 10:12; 4:16; 2:17). Jesus said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus is referring to His voluntary, sacrificial, vicarious, and obedient payment to effect the release of slaves or captives from bondage. “For this reason the Father loves Me, because I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father” (John 10:17-18).

3. Jesus has paid the price in full and I have received my redemption.

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). The invitation is still open. Jesus is the sinner’s nearest kinsman. It is our responsibility to lie at the feel of our Goel (kinsman Redeemer), and say, “Cover me with your blood and grace” (Ruth 3:9). “For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day” (2 Tim. 1:12). “I have believed,” is in the perfect tense in the Greek text. Paul is saying, “I have believed and my faith is a firmly settled conviction.” God is keeping guard over him. “Persuaded” is also in perfect tense, therefore Paul had come to a settled persuasion regarding the matter and was fixed in and permanent position. You could not move him. Paul is saying, “There are some things of which I am absolutely sure. “[2]

In 2:2, note that Ruth is referred to according to her alien status to the Israelites (“Moabitess”).  Are we to infer from the text’s description of Ruth thus far that she is living a life in such a way to be blessed of God?  Several characteristics are evident from this brief description:

• Ruth possessed a willingness to be exposed to insecurity and unfamiliarity, even danger, for the sake of their well-being.
• Ruth possessed an urgency (she pleads with Naomi) about their circumstances, an urgency that required action.
• Ruth exhibited trust in that she expected to “find favor” among those who considered her a “stranger.”
• Ruth possessed knowledge concerning the gracious provision of God made possible through the law (“glean”).

Lev. 19:9-10: Provision is made for the poor, whether Israelite or stranger (Ruth) by leaving behind from the field or the vineyard a portion of what was rightfully yours to harvest, in order that the poor could obtain what they were willing to work to possess.

• Ruth possessed a humility that regarded herself worthy of only the scraps and left-overs.

Note: How much more would she receive than the minimal she expected? So too with us who fear the worst has best upon us and the best we have to hope for is the minimal from the hand of God? Naomi thought that she was “empty” when in fact God had never diminished her perceived reserves. Grace is always operative. Thus, we may expect a God who is always giving (see Jas. 1:17, the gifts of God are raining down on us and cannot be eclipsed from view).

In 2:3, we see the unseen hand of God’s providence imperceptibly guiding the feet of Ruth with exacting precision to the right place, the right person, with the right provision. There is a bit of irony in the verse as the text says that she “happened to come” (NASB) to the section of the field that belonged to the man named in 2:1 (Boaz). Here is the provision for this “stranger.” There is a lesson regarding grace here; that grace reaches to those outside. Such is the case of every sinner who is caught in the grip of grace. I think of Paul’s words, “that I may lay hold of that for which also I was laid hold of by Christ Jesus” (Phil. 3:12, NASB).

Dr. Douglas A. Blanc, Sr.

We are conditioned by common reasoning to adopt what seems to be a fundamental law: “something cannot come from nothing.” We are introduced to this law quite innocently (even Biblically) in the form of a work ethic. Labor and production go hand in hand. Certainly, this is a principle found in Scripture. Paul declares this in 2 Thessalonians 3:10 toward those unwilling to work, that they will also not eat. The “sluggard” (i.e. one who is sluggish, lazy) is also requested in the Bible to “go to the ant” (Proverbs 6:6-8), the creature known for its industry and storing reserves. Paul noted that “our labor is not in vain in the Lord” (1 Corinthians 15:58). The Psalmist makes his plea to God to make the endeavors of His people successful (90:17). So, the requirement to perform in the Lord’s service, to work as a means to securing necessary provisions; these are staples in the Christian life.

If we are not careful, however, we will yield to the familiar human tendency of self-sufficiency. Even a small child responds to the perceived intrusion of parental help with, “I can do it myself!” We have, at the same time, the Biblical mandate found in the so-called “Lord’s Prayer” to appeal to God for our “daily bread” (Matthew 6:11). One wonders if this is not a reminder of the days when God fed His people daily by a heaven-provided layer of manna (Exodus 16:4-5; Numbers 11:6-9). Certainly there was work in the faithful gathering of what the Lord daily supplied, but the emphasis is placed on the insufficiency of the people to care for themselves. Without God there would be no manna and nothing to eat. Therefore, in all of our efforts to work, we must be careful to remember the ultimate Source of the provision, God (James 1:17). When making arrangement for the supplies to build the temple of the Lord, David gathered offerings from the people of Israel. The vast supply accumulated from the generous freewill offerings prompted David to pray: “But who am I and who are my people, that we should be in a position to contribute this much?” Did David praise his ingenuity and that of the people to garner such resources from the fruit of their labor? No. “Indeed, everything comes from you, and we have simply given back to you what is yours” (1 Chronicles 29:14). In fact, during the days of David’s son, Solomon, when Israel reeled from the throws of apostasy, God withheld His blessing from the land and no amount of labor proved productive. The Lord appeared to Solomon with the solution: “If my people, who belong to me, humble themselves, pray, seek to please me, and repudiate their sinful practices, then I will respond from heaven, forgive their sin, and heal their land” (2 Chronicles 7:14). Again, centuries later in the days of Haggai the prophet, the command of the Lord to rebuild the temple stood neglected. No amount of labor could produce satisfaction and provision. The prophet delivered the world of the Lord: “Is it right for you to live in richly paneled houses while my temple is in ruins?” (Haggai 1:4) The blight upon the labors of the people (vv. 6-11) is a judgment from God that He justifies as follows: “Because my temple remains in ruins, thanks to each of you favoring his own house!” (v. 9)

From this brief discussion, we can see how easily we are led to place a heavy emphasis upon work in order to secure what is needed. There seems to be a derived law from the pages of Scripture: work-eat, work, lay up in store, work-secure God’s blessing. This law is set within the context of the human tendency away from divine dependence and toward self-sufficiency. It is possible to seek from work what we ought to be seeking from God. In this sense, we make of work a god in our lives. We depend upon our skill and ingenuity for daily provision. We make of our sponsors and employers what is rightly God’s role. They are His servants, releasing support through their faithfulness to provide according to His moving in their hearts. Did not God give Joseph favor in the eyes of Potiphar? (Genesis 39:4) When banished to prison, the faithful Joseph again found favor in the eyes of the warden (v. 21). Position, status, supply, these are for the Lord to give through the wisdom, labor, and gifts that He grants form His heavenly store. All of this is easily discovered from the Scripture. No lesson is required, even for the newest believer. It appears in the Bible as self-evident truth. The pendulum of faith, however, must be monitored so as to avoid self-reliance with the very resources that God provides. Ironic, I know, but such is human nature.

Yet, a word about faith. I began this post with a warning about becoming conditioned. The error of conditioning to which I refer is as follows. We may become conditioned to look for the Lord’s provision through the resources or work He provides through others, that we fail to seek Him for what may be received directly from His hands. Isn’t that a radical thought! Perhaps there will always be human agency in the reception of all that comes from God, even indirectly from unintended and unexpected sources. What I am addressing here is a faith that trusts in the God who specializes in bringing something out of nothing. He spoke and the worlds came into existence (Hebrews 1:1-3). Mediating the provision of the world itself is the Son of God (John 1:1-3). Is it not this same High Priest that prevails upon us to seek the same from Him? (Hebrews 4:14-16; Matthew 7:7-11; 21:22 and John 15:7) God promised His suffering prophet Jeremiah, that if he would call on Him in prayer, that He would answer and show him “great and mysterious things which [he] did not know about” (33:3).

The God who spoke the world into existence can speak provision into our lives. Jesus demonstrated this principle often. On one occasion He “rebuked the winds and the sea, and it [a great storm] was a dead calm” (Matthew 8:23-27). Earlier in the same passage a desperate Centurion approached Jesus on behalf of his anguished servant. Upon offering to go to the servant, the Centurion responded, “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed” (Matthew 8:7-8). The Centurion noted a universal principle: “For I too am a man under authority…” (v. 9) The resulting amazement of Jesus is directed at the Centurion’s faith (v. 10). Indeed, what faith! The Centurion recognized that Jesus was able to bring “something from nothing” due to His ability to draw from heaven’s resources under the authority of God’s permission. A mere word (spoken at a distance) could affect the physical condition of a paralyzed servant. This was not God healing through physicians, but the direct intervention of God by means of the spoken word. How often do we pray and ask God to “guide the hands of the physician” and all the while overlook the presence of the Great Physician? I’m reminded of the ancient Israelites who looked to Egypt or other military alliances to secure protection from the attack of bordering nations. This is the path of self-sufficiency. God spoke regarding this through the prophet Isaiah: “Those who go down to Egypt for help are as good as dead, those who rely on war horses, and trust in Egypt’s many chariots and in their many, many horsemen. But they do not rely on the Holy One of Israel and do not seek help from the Lord” (Isa 31:1).

Back to the Lord’s Prayer, “…may your will be done on earth as it is in heaven” (Matthew 6:10). The ordering of the words in the original text language (Greek) is “as in heaven, so [or, even also] on earth.” Key to this equation is to recognize who is in control.  Self-sufficiency looks to man as autonomous. However, we must make every effort to resolve with all of our being that it is God alone who reigns supreme. This is not mere sentiment or abstract affirmation. That is, one may assent that such a thing is true, but fail to internalize the truth and allow it to transform our conduct and responses. The question is, “If God is in control absolutely, then what is He able to do in this situation?” Here is where the disciples were found to be “little faiths” (Matthew 14:31), but a Centurion without the benefit of Scripture, trusting only in the claims of Jesus, modeled the faith required of every believer to secure “something from nothing.”

Dr. Douglas A. Blanc, Sr.

I just received the most interesting insight. It occurred to me to consider the five loaves and two small fish recorded in John 6:1-13. Of note is the opinion of Philip’s brother Andrew, “But what good are these for so many people?” Isn’t it interesting that of all things, Andrew challenges Jesus’ ability to multiply what He blesses? It is of little concern to number the human resource when God determines a course of action. Jesus questioned Philip concerning the availability of food to feed the entire crowd. He never commanded Philip to feed the crowd as He intended to do this. He merely queried Philip about the situation. “Where can we buy bread so that…” has a simple answer. The answer is there is no place to buy, let alone the absence of the funds to do so. We have no reply from Jesus. It was enough for Philip to realize the crisis created from the expressed desire of Jesus to feed all the people. Asking Philip implied that Jesus expected him to have a solution to this crisis. Therefore, the desperate reply came from Philip. Seeking to aid his brother, Andrew presents a boy who perhaps is willing to give up his own meager portion in the face of this crisis. Simple enough, but in the same breath Andrew adds the rejoinder regarding the deficit. “What we have is insufficient.”  What did they have? They possessed the totality of the boy’s offering. What did he offer? He offered all that he possessed. The boy made his reserve completely available to Jesus. It seems that Jesus did not act upon the doubt of the disciple. He acted upon the faith of the child. This is the essence of Matthew 18:1-4 and also Mark 10:13-16. There is nothing meritorious about being a child. There is nothing redeeming in Adam’s inherited fallen nature (see Romans 5:12). However, childlike faith involves implicit trust in its object. There remains no merit even in the appropriation of such faith, but it is transformed into a conduit for merit.

The grace of God is released upon undeserving recipients through the appropriation of implicit trust that is placed in the merits of Jesus. What Jesus claims is grasped by faith and channeled to us by the same means. What does Jesus claim? The list seems endless.  Perhaps this boy demonstrated such faith in Jesus when he offered his five barley loaves and two small fish. The reputed healer was in his midst. This is the One who has heaven’s resources at His disposal. Access to this heavenly storehouse is gained by an offering of faith. Note how James indicates the direction of our blessings as descending from above (James 1:17). Note as well the word of God through Malachi the prophet who said He would open the windows of heaven and pour out a blessing (Malachi 3:10). What was the criterion for the Jews in the time of Malachi? “Return to me…” (3:7). The Jews were robbing God by not offering tithes and other contributions. This little boy offered everything, the ancient Jews offered nothing. This little boy possessed implicit faith. The ancient Jews demonstrated no faith. What would he eat, after all? Yet we find in the text that all were satisfied. The boy did not forfeit the benefit of his supply, but by faith he extended the bounds of his resources to satisfy the needs of many. Can you see a bit of the Prayer of Jabez in this boy’s deed? (1 Chronicles 4:10). I’m not surprised that Mark includes 10:28-31 in the same context as the demonstration of childlike faith. Heaven adds substance to our faith to make a reality of what the Object offers. We see such things as multiplication. “God extended by finances, my physical strength, my emotional stability, and so on.” Yet, in reality, heaven added what we did not possess to accomplish through us what we could never perform (or give to us what we could never possess). There’s a bit of Jim Elliott here: “He is no fool who gives what he cannot keep to gain what he cannot lose.” It makes certain that the ensuing miracle (feeding of the 5,000) was not so much a multiplication of human resources, but an addition of heaven’s supply!

Dr. Douglas A. Blanc, Sr.

There is a verse that seems enigmatic depending on the translation cited. It is 2 Corinthians 2:14: “But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere” (ESV). Eugene Peterson’s The Message translates the passage in contemporary English: “In the Messiah, in Christ, God leads us from place to place in one perpetual victory parade. Through us, he brings knowledge of Christ. Everywhere we go people breathe in the exquisite fragrance.”

What of Paul’s experience that is the subject of this imagery?  Unless we understand something of the historical or cultural context, we’ll fail in appreciating the fulness of Paul’s promise. Consider the following:

“Paul had in mind the Roman Triumph. The picture is the triumphal entry of a military hero into the city of Rome. In a Triumph procession, the victorious generals marched in a certain order through the streets of Rome to the Capitol. First came the city magistrates, state officials, followed by the Roman senate, and then the trumpeters. Soldiers carrying their spoils from the conquered land followed. Next pictures and models of the conquered citadels and ships were carried along in the parade. The white bull for the sacrifice followed, and then the captive rulers, their leaders and captured generals in chains who would be executed before the day was over at the sacrifice. Following them came the musicians and priests swinging their censers with sweet-smelling incense burning in them. All along the parade route you could smell the sweet aroma of the spices people were burning. To the conquered victims the incense has the stench of death lingering all about them. To the victorious army the fragrance has the sweet aroma of victory. Finally, the conquering general rode in a chariot drawn by four white horses. His family and his army followed wearing their decorations and shouting lo triumphe! Lo triumphe!” (www.abideinchrist.com)

Now, back to the passage. Here is another translation. See if you can detect a significant emphasis by the translator. “But thank God! He has made us his captives and continues to lead us along in Christ’s triumphal procession. Now he uses us to spread the knowledge of Christ everywhere, like sweet perfume” (NLT). Did you see it? Look again. It is the phrase, “He has made us his captives.” This solves the enigmatic sense of the passage when read in other translations. That is, when reading the other translations we are left with the begging question, “What is the nature of the victory parade?” The believer is well aware of his victorious status in Christ Paul writes elsewhere: “No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Rom. 8:37, NLT). Yet, what is the prerequisite of victory? The imagery employed by Paul in 2 Corinthians 2:14 reveals that to be part of the triumphant processional we must first and foremost be conquered ones. Therefore, as believers we are conquered and our lives become a perpetual victory procession led by Christ. By virtue of this, the message of Christ is spread everywhere and to everyone as a fragrance.

Paul continues in the text to relate that the fragrance is perceived differently. The fragrance is as the scent from the burnt offering rising continually up to God. That is, as the free-will offering in ancient Israel that was a pleasing aroma to God. Paul eludes to this when he calls us to “give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice –the kind that will be acceptable” (Rom. 12:1, NLT). This fragrance, then, is pleasing to God and pleasing to the redeemed, but to the unregenerate it is a stench of doom, like that of a rotting corpse (2 Cor. 2:16).

We rejoice when we read Paul at 1 Corinthians 15:57, “But thank God! He gives us the victory over sin and death through our Lord Jesus Christ” (NLT). However, do we still rejoice when we understand the motivation for Paul’s rejoicing? That motivation is discovered in the imagery of captives being led in a perpetual procession of triumph. We are the vanquished ones. We are the conquered. Our lives possess but one redeeming purpose, to magnify the One who has conquered. Paul said, “As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also  died” (Gal. 6:14, NLT).

Here is the sense of absolute surrender. Here is the sense of our lives being hidden with Christ in God (Col. 3:3). Here is the sense of complete acquiescence to the will of God in Christ (Phil. 1:21). Here is the example of Christ, who entered time and space to become subservient to the Father’s will. He took the humble position of a slave, and in obedience to God, he died a criminal’s death on a cross (Phil. 2:7-8). Now, as our conquering Victor by virtue of his resurrection, we are called upon to take up our cross daily and follow the Master in a perpetual procession of his triumph (Matt. 16:24; Luke 9:23). Are we exulting in the sense of victory or are we exulting in the sense of being conquered ones? While for former is true in the sense of his vicarious victory that he won for us, the latter recognizes our supreme role in representing that victory to the world by living lives under his rule and domain as conquered ones (see Paul at Gal. 2:20).

Introduction

A Parable of the Church

They say that if you put a frog into a pot of boiling water, it will leap out right away to escape the danger. But, if you put a frog in a kettle that is filled with water that is cool and pleasant, and then you gradually heat the kettle until it starts boiling, the frog will not become aware of the threat until it is too late. The frog’s survival instincts are geared towards detecting sudden changes.

We are living in a day and age that is reaping the results of gradual changes in our society. As Christians, we are appalled by the outrageous immorality displayed in the media. We are shocked by the tolerance of a silent majority who seem content to observe without comment. We are disturbed by the presence of a church that like the proverbial frog, is bathing comfortably in a hot tub while the world around us raises the temperature aimed at our extinction.

Unmasking Spiritual Strongholds

Do you ever feel weighed down by a sense of spiritual oppression? Who put those chains on you, Christian? Consider, for example, the characterization of the Christian life through the eyes of the apostle Paul. According to Paul:  (1) we are purposed for freedom by Christ, (2) we are more than conquerors through Christ, Rom. 8:37, (3) victory is ours through Christ, 1 Cor. 15:57, and we are (4) able to do all things through Christ, Phil. 4:13.

No one acclaimed more of the Christian life than Paul. No one suffered more as a Christian than Paul. No one was a more glorious example of victorious Christian living than Paul.

How can we explain being similarly blessed as Paul, yet lacking in the sufferings of Paul we fail to achieve the level of His victorious life in Christ? Is it possible that Satan and his demonic horde assail our lives with more rapidity and intensity than the apostle Paul? Is it possible that the nature of our times, so distant from the less encumbered ancient days explains our anxiety in terms of a more hostile environment? Is it possible that the apostolic nature of Paul’s gifts permitted him the advantage of spiritual that we simply do not possess and may not obtain?

Yet, have we properly identified the nature of the stronghold that Paul has slated for destruction? Is the apostle’s reference to something internal and that plagues the conscious mind of the Christian?

No. Paul is referring to the advance of the gospel and the obstruction of false teaching the perverts the truth and erodes the confidence of deceived believers.

However, Satan, the great liar, is intent upon engaging the believer at the point of faith in order to disrupt any forward motion on the path of obedience. Are there principles in this passage that can enable us to remove satanic impedances and marching forward, to remain wholly obedient to Christ?

“Breaking free” is not merely a platitude for those weighed down by life, it is a statement of purpose for those seeking to acknowledge and achieve their mission from God for their lives.

The Kingdom Motif

In the passage commonly referred to as the Sermon on the Mount (see Matt 5-7), we gain a sense of “kingdom values” articulated by the Lord Jesus to His disciples. Adopting this motif we find that there three facets: (1) a King, (2) a kingdom, and (3) subjects of the King. In addition, we may propose that that the kingdom is both: (1) advanced, and (2) opposed. The advancement of the kingdom is accomplished by: (1) promoting the cause of Christ in the world, Mark 16:15, and (2) yielding to the life of Christ in our lives, Phil 1:21. Opposition to the kingdom comes in three forms (or is rooted in three sources): (1) above, 1 Pet 5:8-9; 1 John 5:19, (2) outside, Acts 12:1-2, 24, and (3) within, 2 Cor 11:12-15. Given the necessity of the former and the reality of the latter, we must learn all that we can of spiritual strongholds and the believer’s obligation to persist and thrive in spite of their imposing nature.

I.  The Substance of our Fight, v. 3

A.  It is Elusive in Observation, “for though we walk in the flesh”

1.  The Common Lot of the Uncommon Christian (1 Jn. 4:4)

Consider also the presence of the uncommon life in the common vessel. This is by virtue of the: (1) the Holy Spirit as the Agent who issues forth power that is sufficient for every requirement and contingency, Eph 3:16-17, 20. (2) the new birth is the reality that grounds our capacity for spiritual experience, including the Spirit-aided ability to ingest the Word of God and flesh-out its truths in our lives, John 16:13 (see John 7:37-39). This Word-Spirit dynamic in the heat of the battle is seen in Eph 6:17.

2.  The Entanglements of the Frustrated Christian (2 Tim. 2:4; Heb. 12:1)

B.  It is Ongoing in Duration, “we do not war (campaign)”

The Christian Soldier on Active Duty (Matt. 26:41)

C.  It is Spiritual in Essence, “according to the flesh”

Right Fight, but on the Wrong Level (Lk. 22:31-32)

II.  The Superiority of our Weapons, v. 4

A.  The Inferiority of Natural Means Against a Supernatural Combatant, “For the weapons of our warfare are not of the flesh”

1.  The Nature of the Enemy

2.  The Tactics of the Enemy (Gen. 3:1-8)

a.  To Isolate an Individual: Eve alone is singled, “and he said to the woman”, v. 1

b. To Recruit to a “Favorable” Side: A verbal assault on the character of God and the truthfulness of His Word, “Has God indeed said…?” v. 1

c.  To Destroy Confidence in God: Eve’s response to Satan was to add to God’s prohibition given to Adam (2:17), indicating that her view of God had been compromised by error, “nor shall you touch it”, v. 2

d.  To Lure with Autonomy from God: Both Adam and Eve sinned, though Adam is charged with the fall. As receiving the command from God (Ro. 5:12; 1 Cor. 15:21-22), “…she took of its fruit and ate. She also gave to her husband with her, and he ate”, v. 6

e.  To Humiliate before God: Adam and Eve “hid themselves from the presence of the Lord”, v. 8.

3.  The Goal of the Enemy

a.  To Shipwreck their faith, making themselves unprofitable in the ministry (1 Tim. 1:19-20)

b.  To Fall into grievous sin and become a poor testimony to the faith (Gal. 6:1)

c.  To Suffer loss of fellowship with God due to un-confessed sin (1 Jn. 1:7-2:2)

B.  The Deployment of Supernatural Means to Complete our Mission, “But mighty in God [in God’s service, dunatos = power that is used for God, i.e. in His service] for pulling down strongholds”

1.  We are not engaged in a campaign to flirt with notions and practices that hinder and resist the influence of the Gospel.

2.  Our task is to demolish the fortresses of prejudicial ideas that infect the church, by attaching themselves to host believers (Gal. 3:1-5).

3.  The reason why many believers fail to demolish strongholds is either because it is easier to merely coexist with them, or in the extreme to move into them.

4.  The case of Nehemiah: (1) advancing, 1:10; 2:4, 8, 18; 4:20-6:9, 16. (2) opposition, 2:19; 6:1-19.

Billy Graham on the Filling of the Holy Spirit: “Unfortunately, many Christians, having prayed for power, have no intention of using it, or else neglect to follow through in active obedience. I think it is a waste of time for us to look for power we never intend to use: for might in prayer, unless we pray; for strength to testify, without witnessing; for power unto holiness, without attempting to live a holy life; for grace to suffer, unless we take up the cross; for power in service, unless we serve.”

III.  The Success of our Victory, v. 5

A.  The Presentation of our Polemic, “casting-tearing-pulling down arguments” (1 Pet. 3:15).

B.  The Identification of our Enemy, “and every high thing that exalts itself against the knowledge of God” (see also Phil 3:10 and the goal of the Christian life as attaining a depth of experience where knowing Christ is concerned; contra. merely saying, “I’m saved and on my way to heaven.”)

1.  The Rise of Secular Humanism: A main tenet of modernism is that human reason, armed with the scientific method, is the only reliable means of attaining the knowledge necessary for humans to live well and die happily.

2.  The Death of God: Fredrich Nietzsche, “god is dead…the belief in the Christian God has become unworthy of belief.” Man must fend for himself, exercise the power of his will, create his own values and fashion the course of his life (superman). He died of insanity! [anti-theism]

3.  The Birth of Post-Modernism: (values clarification) In its essence it rejects reason, rationality, and confidence in epistemology (theories of knowledge) and science as cultural biases but does not deny authority in the individual (trades the “foundations” of scientific method for the “web” of relativism).

4.  The Growth of Relativism: In the name of tolerance, every ideology is accepted on an equal plane of authority. Truth is no longer absolute, but is personalized and pragmatic. No time could be more confusing than today. Is there any wonder that as a society we are groping for meaning and purpose and drugged beyond comprehension.

C.  The Subjugation (back to the kingdom motif) of our Captives, “bringing every thought (logismos, calculation, reason) into captivity to the obedience of Christ” (analogy). The Christian response:

Chuck Colson: “Why are cultural trends shifting? Because modernity has played out its destructive logical consequences. All the ideologies, all the utopian promises that have marked this century have proven utterly bankrupt. Americans have achieved what modernism presented as life’s great shining purpose: individual autonomy, the right to do what one chooses. Yet this has not produced the promised freedom; instead, it has led to the loss of community and civility, to kids shooting kids in schoolyards, to citizens huddling in gated communities for protection. We have discovered that we cannot live with chaos that inevitably results from choice divorced from morality…We must show the world that Christianity is more than a private belief, more than personal salvation. We must show that it is a comprehensive life system that answers all of humanity’s age-old questions: Where did I come from? Why am I here? Where am I going? Does life have meaning and purpose?

Abraham Kuyper (1837-1920): “the dominating principle of Christian truth is not soteriological (i.e., justification by faith) but rather cosmological (i.e. the sovereign and triune God over the world cosmos, in all its spheres and kingdoms, visible and invisible). The entire cosmos can be understood only in relation to God.”

Conclusion

Alan Bloom, The Closing of the American Mind: “Openness, and the relativism that makes it the only plausible stance in the face of various claims to truth and various ways of life and kinds of human beings, is the great insight of our times. The true believer is in real danger. The study of history and culture teaches that all the world was mad in the past; men always thought they were right, and that led to wars, persecutions, slavery, and racism. The point is not to correct the mistakes and really be right; rather it is not to think you are right at all.”

Fredrich Froebel, (1782-1852). Froebel was a German scholar who devoted himself exclusively to the study of preschoolers who founded the “kindergarten.” Sounds harmless enough? Yet, many rejected his kindergarten movement as atheistic and socialistic. Why? Froebel’s vision for his “children’s garden” was a radical utopian educational theory. While classical educational theory had focused on the transference of one’s past cultural heritage, Froebel taught children to reject the past, freeing them to create something new. This “new man” would eventually become a utopian society where old standards of truth are cast off and new ideas and ways of living are born through personal experience.

Dr. Douglas A. Blanc, Sr.

John 3:1-21 (Num 21:4-9)

Introduction

Here, Jesus the master communicator used an otherwise obscure historical event to describe the purpose for which he had come into the world (see Num 21:4-9). We say “obscure,” not because the event was a footnote to history, but that attention to other events recorded in the Old Testament is certainly greater. The account of the raised bronze serpent appears in a sequence of post-exodus rebellious acts committed by the Israelites since departing Egypt.

There are three notes regarding Jesus’ use of this text:

1. Jesus assumed prior knowledge of this event with regard to his guest, Nicodemus.
2. Knowledge of this event presupposes an actual Moses, an actual serpent, an actual judgment by God, and an actual deliverance in the wilderness. The Biblical “story” is not considered an ancient myth representing theological truths. The Biblical record is treated as a historical event.
3. The reference to this ancient historical event illustrates His coming death on a cross and its significance for mankind. Many today would regard the events surrounding the crucifixion and even the resurrection itself as mythical embellishments by Jesus’ disciples. For that matter, according to these anti-supernaturalists, our Lord’s miracles were attributed to Him by His followers after His death in order to create a mythical and legendary figure worthy of trust.

Of this encounter, we should note the following:

Jesus is speaking to a Pharisee named Nicodemus (v. 1):

The Pharisees were mainly members of the middle class. They were like the businessmen merchants and the tradesmen of their day. The Pharisees were deeply concerned with following after the law and had thus separated themselves from the great mass of the populace by their strict adherence to the minutia of their legal tradition.[1]

The vast majority of the Pharisees were laymen, yet a small number of the Pharisees were also Priests and Levites who had committed to the Pharisaic ideals in order to help make pure more of the common people.

The Pharisees were a separatist group and had organized themselves into distinct and closed communities. Apparently several of these “holy communities” existed within Jerusalem, where they could be seen by the masses and thus made their influence much more effective. Admission into these communities was strictly regulated. A candidate must first vow to obey all the detailed legislation of the Pharisaic tradition including: tithing, ceremonial laws and dietary purity. He then entered a period of probation (one month to one year) during which he was carefully observed with respect to his vow of obedience. Successful completion of this probation entitled the candidate to full membership in the community (see Phil 3:6 for “a righteousness based on the law”).

Each community was under the leadership of a scribe, who served as the professional authority in the interpretation of the law and other less important officers. All members were carefully scrutinized and criticized when they fell short and highly praised when they observed accurately. There were regularly scheduled meetings for worship (usually on the eve of the Sabbath). They studied the Torah and had community meals. The synagogue was also a place for the Pharisees to show their piety. Pharisaism[2] influenced a large number of the masses, many of whom inclined toward the views of the Pharisees without taking upon themselves full membership in the community.

As a “ruler of the Jews” (v. 1) and “the teacher of Israel” (v. 10), Nicodemus was likely a scribe and leader of his respective Pharisaical order. This is the same Nicodemus who later with Joseph of Arimathea (a disciple of Jesus) asked for the body of Jesus and prepared it for burial in a tomb (John 19:38-42).

It is possible that this exchange with Jesus may have been responsible for curing Nicodemus of his reliance upon religion as a means to please God (see again Jesus’ encounter with Saul of Tarsus/the Apostle Paul in Phil 3:4-6). Also, it is possible that upon observing Jesus on the cross, Nicodemus remembered the allusion of Jesus to the bronze serpent and looked to the Savior in faith (Isa 45:22).

When you consider the pious nature of the communal life of the Pharisees, the philanthropic deeds they lavished upon society,[3] the public displays of devotion to God (e.g. prayers: see Matt 6:5); a man such as Nicodemus, or a Saul of Tarsus, would naturally assume they were meeting the righteous requirements of God (see Matt 5:20 regarding the assumed impossibility of such a request).

Jesus, addressing Nicodemus and appearing to Saul (see Acts 9:1-6), identified the only way the righteous requirements of the law could be fulfilled:

1. By being “born from above” (v. 3) [4], or otherwise stated being “born of water and spirit” (v. 5)[5], or otherwise stated, being “born of the Spirit” (v. 8)[6]. Metaphors such as “water” and “wind” were used in association with the life giving symbols of the Spirit in the OT (see Isa 44:3-5 and Ezek 37:-10). As such, there is agreement with the NT as far as the Spirit being the Agent of regeneration (see Titus 3:5). The translation “from above” rather than “again” best fits the notion of supernatural agency (i.e. the Spirit of God) who performs the miracle of the new birth. Jesus is here contrasting birth by means of natural generation with birth by means of supernatural regeneration. In natural generation, existence springs from non-existence; but, due to the effect of original sin, we are corrupted from the beginning and rendered spiritually dead; see Eph 2:1). In supernatural (spiritual) regeneration, (eternal) life springs from death.
2. This is a work that God does (John 1:13).
3. It is a provision of God’s love (v. 16; see Rom 5:8; 1 John 4:7-11) that is received in response to faith (vv. 15-16, 18, 36; 1:12).
4. The new born child of God is delivered from the consequences of sin (v. 17), ceases to be under just condemnation (v. 18) and is restored to the life God intended for his creatures (vv. 15-16, 33; see also 1 John 5:11-13).

What was Jesus claiming of himself that Nicodemus needed to understand by alluding to an Old Testament story illustrative of the new birth? (go to Num 21:4-9)

1. That mankind was in jeopardy before God due to rebellion (vv. 4-5).
2. God brought swift judgment, resulting in death for many, but for others there was hope (v. 6).
3. Jesus was asserting that mankind exists in an irreversible spiritual condition (see also Matt 9:36) that would result in certain death without his intervention on their behalf (John 3:16, “perish” and 3:36, “not see life…wrath of God abides”).
4. The spiritual condition is likened to the bite of a poisonous snake,[7] taking only moments for the venom to run its course. Jesus describes such an individual in contrast to one for whom God has opened their heart to believe the truth (John 3:19-21).
5. In the Old Testament story, the people, realizing they had only moments to live (remember, others had died, so they knew the bite was fatal; in fact, there was nowhere to turn but God for a miracle), declared their sin and were willing to do anything in order to live (such is the desperation aroused by God when the sinner is under conviction, see John 16:7-11; note that conviction of sin is linked to believing in Jesus = we are desperate for our lives and driven to the Savior; only becoming convinced of our sin by God (see 2 Cor 7:10) will result in this, Acts 2:37; 16:30; 22:10.
6. God provided an object for the people to demonstrate their trust in Him to save them from the death-producing poison (vv. 8-9).
7. There was nothing magical about the bronze serpent, though later they would worship it (2 Kings 18:4). Leave it to mankind to make a relic of redemption! Yet, do we not have sacred cows?
8. The test for the sinner involved a willingness to trust God.
9. We might ask, what option did they have?
10. Indeed, if you realized you only had moments to live wouldn’t you be willing to do anything to avoid death?
11. The question seems to rest on the word “realize.”
12. We need to be convinced that we are already spiritually dead and that we are already without hope, or else we will be unwilling to trust God.
13. Jesus is the One who God sent from heaven with the expressed purpose of being lifted up as the object of trust to deliver us from sin and death (John 3:13-15; see also 12:32).
14. The key word perhaps is “must.” That is, there is no other way for our salvation, but for God to send his only Son into the world (v. 14; see Acts 4:12).

We find little in the Old Testament story to indicate the gratitude of a people spared from death by God. Nothing is recorded except that “the people moved on” (Num 21:10).

Those who follow Jesus have been spared certain death and have entered into a new quality of life. By “eternal life” Jesus did not mean “life that will last forever.” He meant “life as God meant for you to have.” He meant “life in its fullness” (John 10:10). This is the soul-liberating freedom from sin that sets the spirit aloft toward God, the kind of life intended by God from the beginning (see Luke 4:18-19; Acts 3:1-10).

1. The woman at Jacob’s well in Sychar, John 4:10, 14.
2. The crowd seeking bread, John 6:35.
3. The last day of the Feast of Tabernacles, John 7:37-39.
4. To the scribes and Pharisees, John 8:12; 10:7-10.
5. To a grieving sister, John 11:25.
6. To the disciples, John 14:27; 16:33; 20:21 (take this life into the world and live it before the world, Acts 4:13).

Conclusion

Perhaps what is the most amazing detail in the parallel of Jesus with the Old Testament fiery serpent account is that the bronze image before the people was in the form of the very serpent that caused their imminent death. Jesus would be raised before the world. Upon him were the very sins responsible for our spiritual death.[8] He became sin for us (2 Cor 5:21). His death was our death (1 Cor 15:3). His life is our life (Rom 6:4).

Many trust in the elaborate trappings of religion. They are as impressed with religious pomp and they are confused with the connection such things have to eternal matters. They are as Nicodemus, thinking their occasional attendance to spiritual things is pleasing to God. Like the Apostle Paul prior to his conversion, they feel their zeal for God is worthy of His approval. The fact is that all the religion in the world won’t cure snakebite. Having been cured, we ought to live as soul-liberated persons. We were dying. Now we have life, a new quality of life. We owe it all to Jesus (see Paul at Gal 6:14).

Principal resources for this study are: Rodkinson, Michael L, “The History of the Talmud”, The Talmud Society, Boston, 1918. Steinsaltz, Rabbi Adin, “The Essential Talmud”, Jason Aronson Inc., Northvale, NJ, 1992. Edersheim, Alfred, “The Life and Times of Jesus the Messiah.” Source: www.gracenotes.info

[2] Talmudism

[3] The wealthy Pharisees were devoted to alms giving, and they did not shun publicity regarding their philanthropy. Sometimes they would even blow a trumpet as they were about to bestow charity upon some beggar. It was the custom of these Pharisees, when they provided a banquet for distinguished guests, to leave the doors of the house open so that even the street beggars might come in and, standing around the walls of the room behind the couches of the diners, be in position to receive portions of food which might be tossed to them by the banqueters.

[4] The NET Bible offers these explanatory notes: The word ἄνωθεν (anōthen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3 and 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3 and 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, who then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[5] The NET Bible offers these explanatory notes: Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”). Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[6] Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit. [Though initially translated “wind” in the first part of the verse], by the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[7] The NET Bible offers these explanatory notes: The designation of the serpents/snakes is נְחָשִׁים (nekhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nekhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. [The word seraphim, is also used in the sense of “burning” as in the seraphim of Isaiah 6:2 and 6. In fact, in 21:8 it is a seraph (P$rc) that is to be fashioned on a pole; a “fiery” or “Burning” serpent. There is likely a relationship between glimmering bronze and the “burning” nature of the poison.] Perhaps the snake in question is a species of adder.

[8] This can be looked at a couple of ways. First, that the very sins that condemn us would be conquered by God in His delivering act. Second, that the ultimate source of sin, the Serpent in the Garden (Gen 3:1), Satan (Rev 12:9), would also be defeated; “the accuser of the saints” (Rev 12:10) and the deceiver of the saints (2 Cor 11:13-15).

Dr. Douglas A. Blanc, Sr.

Bible Texts: 1 Corinthian 15:1-8 and John 20:29-31; Luke 16:27-31

Introduction

Scoffers of Christianity often make a false dichotomy between faith and reason. For them, what is reasonable is also provable. Proof is considered to be something that is subjected to scrutiny, whether scientific or academic. While proponents of Christianity like us would not be offended by the notion of requiring evidence and proof for what we believe, faith is often regarded as neither scientific nor academic. For the scoffer, faith is not proof at all. It is merely sentiment wrapped up in hopeful aspirations. It is not evidential. It is speculative.

The claims of Christianity (what we base our faith upon) are represented as propositions. This is how the Apostle Paul articulated his beliefs and admonished other Christians to rest their confidence on the same. Christ died for our sins. Proposition. He was buried. Proposition. He rose again the third day. Proposition. He was seen. Proposition.

In fact, the Apostle Paul adds the refrain, “according to the Scriptures” (1 Cor. 15:3-4) and John notes of his Gospel that its contents stand “written” as propositional truth with the intent of providing a credible basis for belief (Jn. 20:30-31). In fact, for John, there is no evidential difference between the claim of Jesus standing directly before Thomas and the written record of his Word resting in your lap (see 1 Jn. 5:11 as the written record of an experienced faith; also 1 Jn. 1:1-4).

Jesus told the story of the rich man and Lazarus in part to demonstrate that his Word is sufficient evidence to convince the sinner than the appearance of one raised from the dead (Luke 16:27-31).

When we use the word “proposition” with reference to truths recorded in the Bible, we’re stating that what is recorded in the Bible represents something akin to unimpeachable court testimony given by God. These statements (propositions, truths) are capable of being believed (or for that matter, denied). God is the expert witness whose testimony is trustworthy.

Therefore, when God pins the hopes of deliverance from sin on the reality of a living Savior, it is demanded (required) of faith to search for its object (the living Lord Jesus) whose existence is guaranteed by the Word of God (Rev 1:8, 11, 17-18; 22:7, 12-13, 16-17, 20).

For faith to be effective in bringing salvation to the sinner, it must meet the Savior face-to-face. Those who have trusted in Jesus Christ based upon the biblical record have done so because faith and reality have met; the living Lord Jesus Christ has been found by the searching heart!

So, we shall explore for a few moments, the notion of Jesus’ words to Thomas regarding those who have not seen and have believed (John 20:29). That is, as Thomas’ belief was credibly based on seeing the living Lord Jesus, can those claiming to believe in the same risen Lord do so without seeing and still justify their belief as resting on equally valid evidence? Thomas’ faith met the reality of the living Lord Jesus face-to-face. Our faith must meet the same reality in order to experience deliverance from sin, or what Thomas exclaimed as a “My Lord and my God” experience (John 20:28).

1. Do modern day sinners believe in Jesus in the same sense as those who witnessed the resurrection appearances?

a)    At first glance, no pun intended, we would answer “no.” For that matter, the Lord seems to imply a negative response based on his saying to Thomas: “Blessed are the people who have not seen and yet have believed.”

b)    The fact is belief that results in salvation must have the living Lord Jesus as its object. How one arrives at this is the heart of the issue. For Thomas and the others who saw the appearances of the risen Lord Jesus and believed him to be the Savior of the world, their Savior; they did so based upon the credible evidence of being eye witnesses.

c)    This is what propelled the disciples from behind locked doors into the open markets and distant villages proclaiming the reality of the risen Lord! (Acts 2:37; 4:20; 5:30-32).

d)    In Acts 20:21, Paul described the manner of salvation as “repentance toward God and faith toward our Lord Jesus Christ.” This was not a call to merely assent to the message about Jesus, that is, to agree that it is factual. It was an actual call to direct one’s faith toward the reality that saves, the living Lord Jesus Christ.

e)    It is not the facts about Jesus that saves. It is Jesus (Acts 16:30-31). What is truly amazing is that the recipients of the gospel message delivered by the early disciples could not see Jesus with their physical eyes. Faith does not require physical sight to be valid (see 2 Cor 5:7).

f)     But who provides the faith necessary to place one’s absolute trust in the merits of Jesus for deliverance from our sins? While every human being possesses the capacity of trust, as sinners we are blind to the reality of our need for Jesus (2 Cor 4:4) and dead to such realities because of our sins (Eph 2:1). Due to sin, we grope in the darkness (Job 34:22; John 3:19; Eph 5:8; 1 Peter 2:9) and our unable to find the One our soul longs for (Rom 3:11). Therefore, God must open the eyes of our reason (2 Cor 4:6) and quicken our dead spirits (Eph 2:4), imparting faith so that we may place absolute confidence in Christ (the Messiah/Anointed One) and receive deliverance from sins (Eph 2:8; John 1:12-13). Included in “saving faith” is the corresponding requirement of repentance. When Peter gave a witness concerning the salvation of the Gentiles in the house of Cornelius (see Acts 10:43-48), he spoke of granting “repentance” that “leads to life” to the Gentiles (Acts 11:19). Peter mentioned this gift in the same context as others who had also believed in the Lord Jesus (Acts 11:18). “Repentance” in Greek text (original) is either the noun metanoia or the verb metanoeo. The verb metanoeo means “to perceive afterwards, hence, to change one’s mind and purpose. This change is always for the better, and denotes a change of moral thought and reflection; not merely to repent of, nor to forsake sin, but to change one’s mind and apprehensions regarding it. Metanoeo denotes to reform, to have a genuine change of heart and life from worse to better.”[1]

g)     Therefore, repentance is integral to the preaching of the Gospel message (Luke 24:46-47) and it is a condition, along with faith, of one’s salvation (Mark 1:15). Salvation is not by works (see Rom 4:4-5 and Eph 2:9) because repentance and faith are granted to the sinner as gracious gifts of God (see Titus 2:11-14).

h)   Thus, faith is not merely wishful thinking or hopeful aspiration. Why? Because faith is validated when it meets the reality for which it longs. Saving faith longs for the living Lord Jesus. The gospel message is “God’s power for salvation to everyone who believes” (Rom. 1:16). It is the message of a crucified Savior who died for the sins of the world and rose from the dead (1 Cor. 15:1-4).

i)     By the preaching of the gospel, God opens the eyes of faith to see the living Lord Jesus as our only hope (see 2 Cor 4:3-6). The effect on faith is the same, whether the reality of Jesus is received in the manner of Thomas or through the gospel witness; the living Jesus sets faith aflame.

j)      The same is true of the written Word (see Rom 10:17). It is the means of birthing us into the family of God, which is another way of saying that faith has met the living Lord Jesus (see 1 Pet 1:23 and 2 Tim 3:15-17).

k)    Consider the superiority of the Word of God to eyewitness experience that can often be convoluted (see 2 Pet 1:19-21). So, the answer is a resounding “yes.” Sinners today believe as sinners who witness the resurrected Lord first-hand.

l)     “My faith has found a resting place, not in device nor creed. I trust the ever-living One; his wounds for me shall plead. Enough for me that Jesus saves, this ends my fear and doubt; a sinful soul I come to him, he’ll never cast me out. My heart is leaning on the Word, the living Word of God, salvation by my Savior’s name, [and] salvation through His blood. I need no other argument. I need no other plea. It is enough that Jesus died and that he died for me.” (Eliza Hewitt, 1891).

m)  With Job we may confidently say, “I know my redeemer lives!” (see Job 19:25 and 2 Tim 1:12).

2. What did those who witnessed Jesus alive believe?

a)    This is an interesting question. The two travelers on the road to Emmaus were joined by the risen Lord Jesus, but their eyes were restrained (by doubt) and they did not recognize Him (Luke 24:14-16). It was not until their eyes were opened that they recognized him, faith met reality and they proclaimed the good news to the others (Luke 24:34).

b)    Mary Magdalene visited the tomb under the cover of darkness early that first Easter morning (John 20:1). She sobbed at the discovery of the Lord’s body being gone (John 20:13). Instead, two angels were sitting where the Lord’s body should have been. Despairing, she turned and saw a figure she presumed was the gardener (John 20:15). It was only when He spoke her name that she recognized Him, faith met reality, and she left proclaiming news of her risen Lord (John 20:18).

c)    It seems that those who witnessed Jesus alive after His death had the marked disadvantage of believing what their eyes had seen regarding his death, but not what their ears had heard concerning His resurrection (Matt 16:21). In this way their eyes were shrouded by what their minds assumed (He was dead). In other words, we seldom see what we’re not looking for! Only faith, having met the reality of the living Lord Jesus produced the effect of a jet propulsion engine! (Matt 20:18; Luke 24:34).

d)    What have you been looking for? A religion? A set of moral principles to produce a life that is pleasing to God? A Savior that is factual, appealing to the mind, but not a living reality? Have you met the living Lord Jesus? This is who your faith is longing to meet (2 Tim 1:12). Is Jesus merely a fact to you, or is He the factor of your life?

e)    “We knew he was dead. It is finished, he said. We had watched as his life ebbed away. Then we all stood around ‘till the guards took him down. Joseph begged for his body that day. It was late afternoon when we got to the tomb [and] wrapped his body and sealed up the grave. So I know how you feel. His death was so real. But please listen and hear what I say. I’ve just seen Jesus. I tell you he’s alive. I’ve just seen Jesus, our precious lord alive. And I knew, he really saw me too. As if till now, I’d never lived. All that I’d done before won’t matter anymore. I’ve just seen Jesus. And I’ll never be the same again. It was his voice she first heard. Those kind gentle words, asking what was her reason for tears. And I sobbed in despair, ‘My lord is not there.’ He said, child! It is I, I am here!’ I’ve just seen Jesus. I tell you he’s alive. I’ve just seen Jesus, our precious lord alive. And I knew, he really saw me too. As if till now, I’d never lived. All that I’d done before won’t matter anymore. I’ve just seen Jesus. And I’ll never be the same again.” (Sandi Patti)

3. What evidence is there that faith, having met the reality of the living Lord Jesus impacted the lives of the early disciples?

a)    One of the primary evidences is the obvious change in the character of the disciples. Formerly they had been cowardly and covert, but now the mission of their living Lord was a greater personal reality than any danger that might come from the opposition, Acts 7:59; 8:4; 12:1-2; 14:21-22; 16:22; 17:6; 18:9; 20:24; 26:12-23.

b)    Another evidence of having their faith set aflame by the reality of the living Lord Jesus is their boldness to proclaim what had been personally experienced (they literally could not refrain). They became the first fruit of the proverbial “city on the hill that cannot be hid” (see Matt 5:14), Acts 4:20; 5:29; 7:1-60 (vv. 51-53); 9:20-22; 17:30-31.

c)    A final dramatic evidence for the impact of the living Lord Jesus upon them was their ability to model His reality before a watching world, 4:13; 11:26; 16:25.

It is possible that “faith” in the form of “belief” and “trust” can accept false assumptions for truth and rely on an uncertain foundation. Some common false assumptions are:

1.   God loves everyone, so he won’t punish anyone; and, even if he does, that punishment is reserved for the most heinous of offenders, Rom 3:23 and Rom 6:23.

2.   I know that I’m a sinner, because everyone has said, thought, or done something wrong. I even feel bad about my sin. That’s why I pray to God, try be nice to people, help those in need, attend church as often as I can; because I want God to know that I’m sorry and intend to make up for my shortcomings. I just want to be a good person, Rom 3:9-20.

3.   I know that Jesus died on the cross for the sins of the world. I know that Jesus was raised from the dead. I believe the Bible is the Word of God. I know about Jesus because I was taught this by my parents and Sunday school teachers all my life. In fact, I can’t remember a time when I didn’t know about Jesus and the Bible. I guess that I’ve always been a Christian, John 1:12; 3:17; 5:24.

The fact is that there is a moment in time where as a sinner our faith exchanges all the assumptions for the reality of a living Savior whose blood washes away our sins and whose life becomes our present possession. All else may be sincere and may be the experience of many who call themselves Christians, but it will not pass the test of God’s judgment, Matt 7:24-27.

1. For the professed Christian today, where is the change of character, the flame in the bosom to boldly proclaim Christ, and the involuntary capacity to model him before the world? (see 2 Cor 5:17… New creation? By what measure? We have become the “children of God” and in so doing reflect the traits of our Father, John 1:12-13; 1 John 3:1f)
2. Perhaps the answer is something like, “I remember when…”
3. What happened along the way?
4. You adopted a lifestyle based upon a reality far below that of the living Lord Jesus.

Maybe you can’t remember a time when your faith met the living Lord Jesus.

1. You would know if this happened, because you would have sensed the need to find an answer to the guilt and shame of your sin.
2. You would have looked and seen a loving Savior with arms open wide to receive you and forgive you.

Conclusion

Imagine a ship filled with people crossing the Atlantic. In the middle of the ocean there is an explosion. The ship is severely damaged and slowly sinking. Most are dead, and the rest are rushing for the lifeboats. Now suppose one man doesn’t know about the lifeboat, so he does not get aboard. He doesn’t have knowledge, so he is not saved. Suppose another man knows about the lifeboat and believes it will save his life, but he is grief-stricken over seeing his wife killed, so he chooses not to get aboard and dies with his wife. He has knowledge and mental assent, but he is not saved. Others believe the lifeboat will save them, and they get into the boat. They are saved by faith, that is they have knowledge, mental assent, and trust. However, it is not their faith that saves them—no matter how much they have. It is the boat. Saving faith trusts Christ, and Christ saves. (Evangelism, A Biblical Approach, M. Cocoris, Moody, 1984, p. 77.)

Dr. Douglas A. Blanc, Sr.

The call to possess an all-consuming love for God is familiar to both Old and New Testaments. Under the Law, the charge was given to “Love the LORD your God with all your heart and with all your soul and with all your strength” (Deut 6:5). This supreme ethic of devotion is repeated in the Gospels as the greatest commandment with the inclusion of the “mind” (Matt 22:37-39; Mark 12:30; Luke 10:27). When obeyed, this act-attitude of supreme devotion to God transforms the believer’s character. The captivating force of the God’s love produces corresponding loving acts toward others, making obedience to the call for neighbor love a natural by-product of one’s devotion to God (Lev 19:18; Matt 5:43; Luke 10:29; Gal 5:14). One cannot love their neighbor without first possessing a heart that is captivated by God.

This dynamic is visible in the interaction between the risen Jesus and the fallible Simon-Peter (John 21:15). The question posed by Jesus, “Do you love me more than these?” has been variously interpreted: (1) boats, nets, fishing gear; (2) the other disciples; or (3) possessing a love for Jesus that is superior to that possessed by the other disciples (see John 13:37; Matt 26:33; Mark 14:29). The NET translates-interprets the question in accordance with the third option, “Do you love me more than these do?” That is, Peter’s perception of his own depth of love for God was proven here to be a skin deep sentiment that would not survive the trials that are incumbent upon the life of the believer; to suffer for the sake of the gospel (Acts 5:41; 2 Tim 1:8; Phil 1:29).

An all-consuming love for God is not expressed by merely recognizing the supreme nature of His worth; but rather is expressed when one is captivated in such a way to as to reveal the love of God as the controlling factor in our lives (thoughts, intentions, deeds). Our actions conform to our intentions (i.e. the supreme aim of life is to love God), establishing them with both character and meaning. What, then, can affect us if we are actively  engaged in loving God? Not even the onslaught of the enemy can unsettle such devotion (Matt 5:43-48).

What may deter us from loving God supremely? One critical object of affection that proves to be a source of constant temptation is the “self.” If neighbor love is the natural concomitant to a heart that is devoted to God, then self-love may be seen as the natural deterrent to being captivated by God. Jesus quotes Leviticus 19:18 in Matthew 22:39. The admonition in question is, “Love your neighbor as yourself.” This has led many people to interpret this reference as two commands rather than one.  Yet, this is not a command to “love oneself.” This is a command that is based on the assumption that self-love exists. Jesus is indicating that a presently existing self-love needs to be redirected toward others (Eph 5:29 and Phil 2:3; the latter is where Jesus is the ultimate expression of selfless devotion to God).

One might ask, “But what about my self-esteem and self-worth?” Unfortunately, modern psychological schools and self-help theories has produced a culture based on felt needs and self-actualization. Jesus is not anti-fulfillment where the self is concerned. Rather, He points to the lone Source for peace, contentment, and complete satisfaction for the soul (self); Himself (Isa 26:3; Matt 11:28-30; John 14:27). Our self-worth, then, does not come from the extent to which we can love ourselves, or for that matter how many people love us; it comes from the sure knowledge of how much we are loved by God (Eph 1:6; see also John 3:16; 1 John 4:10, 19; Rom 5:8).

Love for God is the product of the Holy Spirit of God who diffuses in our being an all-consuming devotion to God (Rom 5:5). We must not offend the divine influence at the risk of indifference to a life that pleases God and a heart that ceases to possess concern for others. Have you ever been in love with someone to the degree that nothing else matters? Until we get to this point in our relationship with God, nothing else will matter (1 Cor 13:1-13).

Of the many important life pursuits, what is the most important? That is, of all the encumbrances of life, one thing is required as essential without which all else fails. This one thing is maintained before us with complete focus and concentration. This is analogous to the archer on the range. He is aiming with intense concentration at one object, the bulls-eye at the center of the target. Our love for God must be a pursuit of such intense concentration and focus.

We read in 2 Corinthian 5:14 that there is something “compelling” about Christ’s love for us. Depending on the translation, the Greek verb synechō rendered “compel” or “control” or “constrain,” has a sense of meaning that ranges from “control-rule” to “surround-encircle-hem in” and “guard-hold prisoner” or “seize.” The verb in context is “For Christ’s love compels us…” or “For the love of Christ compels us…”

Two interpretive options are apparent. Either the love indicated is Christ’s love for us, or it concerns our affection for Him (see Rom 5:5 as well). The Greek employs the genitive case, the case of possession. The grammar offers the following possibilities:

1. If Christ is the subject of the loving; it is His love for us that is compelling.

2. If Christ is the object (of our affections), He is the compelling factor for our devotion (love).

Daniel Wallace, Ph.D. (Dallas Theological Seminary) comments on the grammar of this phrase:

“The meaning is probably both “Christ’s love for us” and “our love for Christ”—that is, the genitive is probably both subjective and objective, or plenary. It is Christ’s love for us that produces our love for Him.” Note that according to Dr. Wallace, the phrase is intentionally ambiguous (i.e. a plenary genitive). If this is the case, then as Dr. Wallace suggests, “it is Christ’s love for us that produces our love for Him.”

We gain a visual for synechō through the lens of additional texts. Two passages are exemplary.

1. In Luke 22:63, Jesus is being guarded while the soldiers mock and beat Him. Here synechō is translated “guard.” We see in this text the sense of restraint and limitation.

2. A look at Acts 18:5 and we discover that “Paul became wholly absorbed” or “Paul devoted himself exclusively” to preaching and testifying to the Jews in Corinth. Here is the sense of being seized with undeterred purpose.

These are telling images. They convey a sense of being restrained with an all-consuming purpose. For the believer, something has profoundly affected us so as to produce an urge that cannot be satisfied until it has found the singular object of its desire.

In his Confessions Augustine wrote the following (Book 1, Chapter 1):

“Great art thou, O Lord, and greatly to be praised; great is thy power, and infinite is thy wisdom.” And man desires to praise thee, for he is a part of thy creation; he bears his mortality about with him and carries the evidence of his sin and the proof that thou dost resist the proud. Still he desires to praise thee, this man who is only a small part of thy creation. Thou hast prompted him, that he should delight to praise thee, for thou hast made us for thyself and restless is our heart until it comes to rest in thee. Grant me, O Lord, to know and understand whether first to invoke thee or to praise thee; whether first to know thee or call upon thee. But who can invoke thee, knowing thee not?For he who knows thee not may invoke thee as another than thou art. It may be that we should invoke thee in order that we may come to know thee. But “how shall they call on him in whom they have not believed? Or how shall they believe without a preacher?” Now, “they shall praise the Lord who seek him,” for “those who seek shall find him,” and, finding him, shall praise him. I will seek thee, O Lord, and call upon thee. I call upon thee, O Lord, in my faith which thou hast given me, which thou hast inspired in me through the humanity of thy Son, and through the ministry of thy preacher.

Augustine of Hippo (North Africa)

Augustine is proclaiming the greatness of God, whom he desires to seek and to invoke, having been awakened by Him. A key and often quoted phrase is: “for thou has made us for thyself and restless is our heart until it comes to rest in thee…” Restless hearts! This is the characterization of the sinner searching in vain for the illusive object for which his soul longs. We say “illusive” due to the fact the sinner cannot search for God in the sense that he or she will succeed in their quest. The Bible characterizes the sinner in terms of “death” (Eph 2:1), “wandering” (Isa 53:6), “blinded minds” (2 Cor 6:4), “undiscerning” (1 Cor 2:14), and in a “ruined” state (e.g. see “lost” in Luke 19:10 and “perish” in John 3:16). As such the sinner cannot seek after God with success (Rom 3:11). Only the believer is called upon to search for God (Jer 29:11-14). The believer’s search must be qualified in two ways:

1. God has not departed from the believer, nor removed Himself from them (Matt 28:20; John 14:16). To the contrary, it is the wayward believer who has wandered away by means of an indifferent heart; a heart that has gown cold toward God.
2. Success in the search is conditioned upon seeking God with all of one’s heart (Jer 29:13).

A. B. Simpson observes of Isaiah 40:31 that “hours of holy exaltation are necessary for hours of patient plodding, waiting, and working” (Days of Heaven on Earth, 4/18).

Therefore, fervency of heart is required for the child of God. By “fervency” is meant a heart that burns with desire for its object. Fuel is needed to kindle the flame. In the spiritual realm, love is the necessary fuel to sustain one’s devotion toward God. Fervency is maintained or diminished to the degree we obtain the required fuel. Note the following:

1. Having been accepted in the Beloved One, we may rest assured and posses confidence in the fact that God’s love for us can never change (Eph 1:6). The Biblical doctrine of the immutability (unchanging nature) of God (see at Mal 3:6) guarantees that His attributes do not increase or diminish; in fact, every attribute is operative in a state of constancy and perfection.
2. The abiding presence of the Holy Spirit assures us that God’s love never alters in quantity or degree (see reference to immutability above) and as such we are guaranteed a constant and an undiminished supply (Rom 5:5).
3. God loves us unconditionally, so performance-based efforts to earn the approval of God are irrelevant to the Christian (Rom 8:37-39). We are, after all, “holy and pleasing to God” (Rom 12:1).
4. Therefore, we are to conduct our lives beneath the radiant transcendence of God’s love. This is a love that permeates our spiritual being, as one walking beneath the burning glow of the mid-day sun and warmed by its solar rays (see Rev 1:5 and the Greek present tense, the tense of continues action: “to Him who loves us…”).
5. Such a life is characterized by obedience; not obedience compelled by mere adherence to rules, but obedience that desires to conform to the object of its affection through acts of deliberate devotion and expressions of all-consuming love (see at John 14:15, 21, 23; 15:10).

For evidence/proof of God’s love, one need only look to the cross. At the cross God magnified His love through a supreme sacrificial act of selfless devotion (Rom 5:8). By virtue of the ignominy (shame) of the cross, formerly worthless objects as us can become transformed into objects of infinite value (2 Cor 8:9). This is by means of the application of the status of God’s Son, the Lord Jesus Christ (Rom 3:24; 5:1, 9). Being found in Him, we now possess the exalted status as sons (John 1:12-13; 1 John 3:1). The grace of God illumines a pathway for the sinner to enter by faith (Eph 2:8). The path is none other than the Lord Jesus (John 14:6), the Trailblazer (Heb 12:2) who brings us into a life with God; a life that basks in His love (1 John 4:16). It is this love that now governs our thoughts, intentions, attitudes, and actions (2 Cor 5:14). To obviate (hinder) the principle of love is to exclude the primary influence for developing Christian character from our lives (1 Cor 13:1).

Consider the words of the notable preacher Charles H. Spurgeon (1834-1892):

Here is the Apostle, a man who was born free, a man who beyond all others enjoyed the greatest spiritual liberty—glorying that he is under constraint! He was under constraint because a great force held him under its power. “The love of Christ constrains us.” I suppose, “constrains us,” is about the best rendering of the passage that could be given, but it might be translated, “restrains.” The love of Christ restrains true Believers from self-seeking and forbids them to pursue any objective but the highest. Whether they were beside themselves or sober, the early saints yielded to Divine restraint, even as a good ship answers to her helm or as a horse obeys the rein. They were not without a restraining force to prevent the slightest subjection to impure motives. The love of Christ controlled them and held them under its power. But the word, “restrained,” only expresses a part of the sense, for it means that he was, “coerced or pressed,” and so impelled forward as one carried along by pressure. All around him the love of Christ pressed upon him as the water in a river presses upon a swimmer and bears him onward with its stream. [Johann Albrecht] Bengel, who is agreat authority, reads it, “Keeps us employed,” for we are led to diligence, urged to zeal, maintained in perseverance and carried forward and onward by the love of Jesus Christ. The Apostles labored much, but all their labor sprang from the impulse of the love of Jesus Christ.

C. H. Spurgeon

Just as Jacob toiled for Rachel solely out of love to her, so do true saints serve the Lord Jesus under the Omnipotent constraint of love. One eminent expositor reads the word, “constrains us,” as though it signified that the Lord’s servants were kept together and held as a band under a banner or standard. And he very appropriately refers to the words of the Church in the Song of Songs, “His banner over me was love.” As soldiers are held together by rallying to the standard, so are the saints kept to the work and service of their Lord by the love of Christ which constrains them to endure all things for the elect’s sake and for the Glory of God—and like an ensign—is lifted high as the center and loadstone of all their energies. In our Lord’s love we have the best motive for loyalty, the best reason for energy and the best argument for perseverance!

The word may also signify, “compressed,” and then it would mean that all their energies were pressed into one channel and made to move by the love of Christ. Can I put restraint and constraint, and all the rest, into one by grouping them in a figure? I think I can. When a flood is spread over an expanse of meadow land and stands in shallow pools, men restrain it by damming it up—and they constrain it to keep to one channel by banking it in! Thus compressed it becomes a stream and moves with force in one direction. See how it quickens its pace! See what strength it gathers! It turns yonder wheel of the mill, makes a sheep wash, leaps as a waterfall, and runs laughing through a village as a brook where the cattle stand in the summer’s sun. Growing all the while, it develops into a river, bearing boats and little ships! And this done, it still increases and stays not till it flows with mighty flood into the great sea.

The love of Christ had pressed Paul’s energies into one force, turned them into one channel and then driven them forward with a wonderful force till he and his fellows had become a mighty power for good—always active and energetic. “The love of Christ,” he says, “constrains us.” All great lives have been under the constraint of some mastering principle. A man who is everything by turns and nothing long, is a nobody! A man who wastes life on whims and fancies, leisure and pleasures, never achieves anything! He flits over the surface of life and leaves no more trace upon his age than a bird upon the sky. But a man, even for mischief, becomes great when he becomes concentrated.

What made the young prince of Macedon, Alexander the Great, but the absorption of his whole mind in the desire for conquest? The man was never happy when he was at ease and in peace. His best days were spent on the battlefield or on the march. Let him rush to the front of the battle and make the common soldier grow into a hero by observing the desperate valor of his king—and then you see the greatness of the man! He could never have been the conqueror of the world if the insatiable greed of conquest had not constrained him. From this come your Caesars and your Napoleons—they are whole men in their ambition, subject to the lust of dominion.[1]

Oh to live with such a singular purpose!

The word “impeller” used by Spurgeon in the above quote illustrates well the principle of singularity. Those who jet ski on the lakes are familiar with impeller motors. The water is forces through the rotating blade for the pump by centripetal force and is pressurized. The water is then channeled into a narrow passageway to propel the vessel forward. So, the pressures of love do not indicate the absence of God’s love for us, but His propelling us forward in accordance with His purpose (Rom 8:28). As an aside, one must use caution with the high-powered water vessels. An impeller motor driven too close to the shore line can attract dangerous debris. Small stone can damage the impeller blade. So, sins (even small ones deemed inconsequential) can injure our love for God.

Oh to live under the influence of such a constraining force!

Our text (2 Cor 5:14) suggests two essential measures:

1. We must at once recognize the magnitude of the love that renders us captive by means of the new birth and live in its atmosphere (see Simpson below).
2. We must also reciprocate this love as though no other cause exceeded its urgent demand upon our lives (see at Deut 6:5; Matt 22:37 [6:33]; Mark 12:30; Luke 10:27).

A. B. Simpson observes regarding John 15:9:

There are many different atmospheres in which one may live. Some people live in an atmosphere of thought. Their faces are thoughtful, their minds intellectual. They live in their ideas, their concepts of truth, their tastes and aesthetic nature. Other people live in their animal nature, in the lusts of the flesh and eye, the coarse, low atmosphere of a sensuous life, or worse. Still others live in a world of duty. The predominating feature of their lives is conscience, and it carries with it a certain shadowy fear that takes away the simple freedom and gladness of life. Admittedly, in the latter there is rectitude, uprightness, strictness of purpose and of conduct which cannot be ignored or questioned.

A. B. Simpson

But Christ bids us live in an atmosphere of love. As my Father hath loved me, so have I loved you: continue ye in my love. In the original it is, live in my love. Love is the atmosphere in which He would have us constantly live-that is, believing that He ever loves us and claiming His divine approval and tender regard. This is the life of love.[2]

The notion of “living” in such love is one facet of the comprehensive nature of our salvation. The fullness and richness of experience that is ours by virtue of God’s saving work may be seen in the Greek expression recorded often by John (see note below), menein en, or “remain in…live in…endure in.”

One lexical (dictionary) reference explains comprehensive nature of our salvation with respect to this expression as employed by John:

By the use of menein John seeks to express the immutability and inviolability [impregnable: immune to attack; incapable of being tampered with; must be kept sacred] of the relation of immanence [manifesting in and through all aspects of the material world]. In so doing he elevates the Christian religion above what is attained in Hellenistic rapture or even in the prophecy of Israel. Thus God abides in Christ, 14:10. Believers abide in Christ (6:56; 15:4-7; 1 John 2:6,27 f.; 3:6,24) and Christ in them (John 15:4-7; 1 John 3:24). God abides in believers (1 John 4:16), and believers in God (1 John 2:24; 4:16). The eschatological [end time] promise of salvation becomes immediate possession in virtue of this statement in the present tense. Nevertheless, John keeps to an expression menein which maintains biblical theism [belief in God] and avoids the assertions of identity found in Hellenistic mysticism. After the analogy of the personal statement John uses menein for the abiding of the expressions of divine life in believers, e.g., God’s Word in John 5:38; 15:7; 1 John 2:14; life, 1 John 3:15; love, 1 John 3:17: truth, 2 John 2: anointing,  1 John 2:27. Believers, too, abide in divine things, e.g., in God’s house, John 8:35; love, John 15:9 John 15:10; light, 1 John 2:10; doctrine, 2 John 9. Here again the relationship of salvation is both enduring and present. The same is true of perdition. Unbelievers abide in darkness (John 12:46) and death (1 John 3:14).[3]

Given all the wonder of the prospect of such blessings associated with our salvation, it behooves us not only to recognize this captivating love, but also to reciprocate it through definitive expressions of devotion. Herein lies the motivation for worship, the pursuit of the will of God through developing character after the likeness of Christ, offering ourselves daily for Christian service that conforms to the heart of His mission, and maintaining a desire for personal holiness in our walk in this world. We are not constrained by law, but by love. The law is burdensome (2 Cor 3:6), but love shoulders the burden of devotion with ease and facility (Matt 11:28-30).

“Lord, may I live, breathe, and have my being within the atmosphere of your love. Let all that I say and do be accomplished in such a way as to bring glory to you. My heart longs for you and for you alone. Keep me from the vain things of this world that yield only a satisfaction that is soon fading. Protect my heart from the coldness and indifference that is the lot of those who either do not know you, or in knowing you, have turned from (or never known) the course of absolute surrender.”

[2] A. B. Simpson, Days of Heaven on Earth, March 15.

[3] Theological Dictionary of the New Testament. (Wm. B. Eerdmans Publishing Co., 1972-1989).

Dr. Douglas A. Blanc, Sr.

The prophet Jeremiah was commissioned by the Lord to go to the potter’s house in order to receive a message (Jer 18:1-6). The message came to the prophet amidst an array of intensely meaningful images. No, this was not a vision from God. There was, however, something in the potter’s method and industry from which Jeremiah could adduce several spiritual realities concerning the clay.

For one thing, purity is a given for the clay by the time it reached the potter’s wheel. If we assume that Jeremiah’s potter was fashioning Terracotta pots, he would be using common clay.  Such clay contains many minerals, such as iron oxide (rust), and in its raw state may contain some sand or small bits of rock. Earthenware (common clay) is a secondary clay that has been transported by moving water some distance, picking up minerals and other materials before settling in a river bed. Because of its many impurities, the clay required preparation prior to being thrown onto the potter’s wheel. The clay was trodden by the feet in order that it might become of the right consistency (James Freeman, Handbook of Bible Manners and Customs, p. 286). The prophet Isaiah (Isa 41:25) speaks of this action when he says: “…He treads on rulers as if they were mortar, as if he were a potter treading the clay” (Manner & Customs of Bible Lands by Fred H. Wight, 1953). The Bible is clear that sinners are dead in “transgressions and sins” (Eph 2:1). It is interesting to note that the Psalmist likens the deliverance of God from such a hopeless estate as being lifted out of “the slimy pit, out of the mud and mire” (Ps 40:1-3). Like the potter, God found us when we could not seek Him due to our sin-induced ignorance (Isa 53:6; Luke 19:10; Rom 3:11).

This raises a second significant requirement for the clay, pliability. Having been harvested from a river bed and trodden into the right consistency, the clay may now freely yield to the resolve of the potter. We may note here that clay offers no active role in this process, but passively complies with the potter’s intended design. The design is intended to produce a functional object capable of fulfilling the purpose for which it is fashioned. Can we not see here the vital role of willing obedience in the believer’s life? We are destined to be followers. The Great Commission admonishes us to “make disciples” (Matt 28:19). A disciple is a devoted pupil who follows his master. We are lifelong learners at the feet of our Master. That position is uniquely exalted in the New Testament. We see a former demon-possessed recluse delivered by Jesus and sitting attentively at His feet (Mark 5:15). We also see an adoring sister sitting at Jesus’ feet, having chosen  what He deems as “better” (Luke 10:42). Obedience contains a spirit of willful resignation regarding one’s possessions, opinions, preferences, and plans. No servant controverts his master without censure.

Purified and pliable, a third characteristic now emerges. The clay on the potter’s wheel and in the potter’s hands has become purposeful. Once fashioned, the clay ceases to be a mere rude mass of potential and is endowed with the capacity for filling and use. In fact, should the clay become marred in the potter’s hands (Jer 18:4), he will crush the mass and with renewed intent begin the process again. By this act, the potter demonstrates absolute power over the clay (Rom 9:20-21). We seldom find joy in the prospect of being broken or crushed by God. Yet, if we have become marred, isn’t this the best result? What infinite mercy and grace is discovered in a God who does not abandon His vessels, even in the state of becoming (see Phil 1:6).

Purity, pliability, and purpose lead us to a fourth consideration, power. It may seem to be an inconsequential detail, but the potter’s purpose requires the corresponding power to make his intention become a reality. The clay offers no skill. Without the potter’s wisdom and skill it would serve no end except to lie at the bottom of a river bed. Yet, in the potter’s hands the clay is suddenly exalted to a state usefulness. Beyond this, the fashioned clay bears the mark of its maker’s craftsmanship (see Eph 2:10). The compliant clay has traded a state of useless obscurity for a life of functional service. This is not due to some special quality that attracted the potter’s eye, rather it is due to the potter seeking out the clay and transforming it into a work of supreme worth (see 2 Cor 3:18). A pot may not seem of value to most, but life would have been burdensome without these vessels in the ancient world.

A fifth observable trait of the clay is implied. It is timeless principle of process. Jeremiah’s potter was engaged in a process that demanded patience from the clay. No work is instantaneous. The clay was in the process of becoming. Such is the work of sanctification. In sanctification we adapt our attitudes and actions to the spiritual reality of who we are in Christ (see 2 Cor 5:17 and Col 2:6-7). Over time, the intention of the potter would emerge until at last a finished object is discerned from the prior mass. If we could personify the clay, it might often question the potter’s intention along the way. Further personifying, a measure of pain seems to be a necessary part of the process.

The endurance of pain is a sixth reality. The potter “uses a small piece of wood with his right hand to smooth the outside of the vessel as it continues to rotate” (Cunningham Geikie, The Holy Land and the Bible, Vol. II, p. 49). Pain and process are inseparable to the transformation of useless raw material into a functioning object of value. The clay is called upon to endure, knowing only the potter is capable and will not fail in his task (see Col 1:11 and Jas 1:3-4).

A seventh and final observation is that the clay in its final form must retain its shape to ensure lasting usefulness. The word here is permanence. Think for a moment, please. If the clay took the shape of a large pot intended to draw and store water, how might the potter ensure its lasting use? Earthenware (common clay) will return to its former state (mud) if it contacts water. This is a significant attribute that militates against longevity. What is done in order for the clay to resist these natural tendencies?  The potter sets his pots out of the sun’s direct rays, allowing only the winds to caress the pots until dried. Once dried, the fires of the kiln are intensified (W. M. Thomson, The Land and the Book, Vol. I. pp. 35. 36). The pots are baked. The application of heat causes a chemical reaction among the minerals and result is hardened shape capable of serving its intended purpose. Do not think that in the spiritual realm God works any differently. He test us by the application of heat in order to “harden” us into an image after His likeness (see 1 Pet 1:3-7).

The once ruddy and malleable material is now hardened in the crucible to attain and retain the potter’s lasting intention. The clay now has all that is needed for a life of usefulness. So also the child of God (see 1 Cor 1:30; 2 Pet 1:3; Heb 13:20-21; and Phil 2:13). This begs the question of the potter’s intention. Did the potter merely intend to create a pot? No. The potter intended that the pot be filled. Sadly, many believers regard salvation as the end, rather than as the beginning. The finished product, a forgiven child of God, is not the complete intention of the Divine Potter. The intention of God is to fill us in order that we may fulfill the intended purpose for our lives. That purpose? To glorify God as objects of use in His hands (see 1 Cor 10:31). This is all we ask. The potter fashions his creation in such a way that it contains in its completed state all that is required for filling and use. The object exchanges the former pliability for a life of passive reception. The mass of rude material has been transformed into something capable of receiving the full measure of blessing from its creator. This becomes the pattern of its new life, a life characterized by emptying of self in ordered to be filled with the Spirit (see Eph 5:18).

Lord, you have found me when I was lost and cleansed me from my sins. I stand before you as a vessel created with the sole purpose of being filled. Fill me, Lord, fill me with your Spirit that I may walk in the sublime joy that is the result of bringing glory to you with my life.