Spiritual maturity – Page 2 – Wisdom From the Word

A Heart of Wisdom

I am returning to regular posts as my book is progressing well. For the next bit I am posting some articles I wrote over 30 years ago that are very relevant for today. In the early 1990’s I did a monthly article called The Apostolic Gospel and later compiled them into a booklet. Below is an excerpt.

THE APOSTOLIC GOSPEL: A HEART OF WISDOM

“So teach us to number our days that we may gain a heart of wisdom” Ps. 90:12). In this hour the Holy Spirit desires to stir up in our hearts the reality of Moses’ prophetic cry to Yahweh. In this passage the Hebrew word translated as gain is bow or boh; it implies movement and means to gain or bring forth or carry. The Holy Spirit is teaching us that at the end of our days we will bring, gain, or carry the contents of our heart to the Judgment Seat. Moses’ desire is that each of us will bring to the Judgment Seat a heart filled with the fruits of wisdom. The Holy Spirit desires that we understand the requirement of presenting our hearts to Jesus when we stand before Him. Just as we can bring nothing to merit salvation, neither will we be able to present our own works at the Judgment Seat. All we can present is our hearts. All creation will know in that hour whether the treasure we have been carrying in our hearts (Matt 6:21) consists of gold, silver, and precious stones; or wood, hay, and stubble (1 Cor. 3:12-15). As the contents of our hearts pass under the fiery gaze of Jesus’ eyes (Rev.1:14) all that is not of Him will be consumed. That which sprang from faith will remain as our dead works are consumed (Heb. 6:1).

Gaining hearts of wisdom is an area where we, the church, greatly need to be exercised, and it is one of the many areas in which the Holy Spirit desires to lead us “into all truth” (Jn. 16:13). There is a great need for us to understand the scriptural reality that “He has put eternity in their (our) hearts.” (Eccl. 3:11). When we understand that the foundation of eternity has been laid in our hearts our first choice is whether to spend that eternity in heaven or hell. If we choose heaven, we must further decide whether to truly live out of the eternity dwelling in our hearts. It is only in embracing this mode of living that we can ever hope to “gain a heart of wisdom” because our hearts are the centres of our value systems and the centres of our needs. They colour and touch every area of our lives. Wise hearts are those that have learned to “seek first the kingdom of God and His righteousness” (Matt. 6:33) and come into agreement with Jesus and His values, “You shall worship the LORD your God, and Him only you shall serve.” (Lk. 4:8).

To live this way, we need to understand that there is much more to the walk of a believer than simply being born again. The New Testament is filled with the truth that we have been empowered and are responsible to walk in newness of life (Rom. 6:4) and that we will be judged in terms of how well we have walked out that new life (2 Cor. 5:10, Rom. 14:10-12, Eph.2:10, 4:1, Phil. 2:12). Sadly, most of us in the church are either ignorant or terribly neglectful of these truths because we are so conformed to the world (Rom. 12:2, 13:11-14, 2 Cor. 5:15, Eph 4:1, 17).

A heart of wisdom recognizes that Jesus commissioned us (anointed, gave us authority and ability) to “make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit teaching them to observe all that I (He) have commanded (us)” (Matt. 28:19-20). This passage is pregnant with possibility and importance in terms of our calling, commission and responsibility as believers. We need to awaken to our responsibility! Paul said, “it is high time to awake out of sleep; for now our salvation is nearer than when we first believed.” (Rom. 13:11).

To carry out the “Great Commission” we need to understand that not only are we called to make disciples of individual members of all nations (Greek ethnos, ethnic groups or nationalities, people groups), but we are called to disciple entire nations. The Lord has called the church, not democracy, communism, humanism, or any other created thing (Rom. 8:37-39, Matt. 5:14-16), to be the light of the world. With the calling we have both the authority and responsibility to speak to the situations and institutions affecting our nations, and to provide the light to lead them out of darkness (Eph. 5:8-14). I am not suggesting that the church should use political power to take over countries of the world, because His kingdom is not of this world (Jn. 18:36, Matt. 6:9-10). We are however called to give light to our leaders and to set an example for the world to follow, rather than us following the ways of the world.

For example, one time I listened to a “Christian” radio program talking about a talent contest for “worship” bands. Concepts like this make me wonder if we as the church have drifted so far away from the Lord that we are not even able to recognize or discern when we have embraced the ways of Satan? Have we invited him right into our midst, as Saul did by bringing king Agag back to Israel, thinking he could control the enemy he had conquered? Would we exercise any more discernment if we thought about having contests for the sermon of the week in our local assemblies? Do we not understand that our weapons are not carnal?

Our foolishness in these areas demonstrates an ignorance of the Lord, of His ways, and knowing the power of the cross. This is but one example of our many failures to walk out our commission to teach the nations His ways. The scriptures are clear that there will come a time when “the law shall come forth out of Zion and the word of the Lord from Jerusalem.” (Is. 2:1-3). I believe there will be a literal fulfillment of this in Jerusalem, and through Israel, when Yahweh gathers His people back to their land. There is, however, also the reality that this prophecy speaks of the commission of the church to be a standard for the nations. This means that we have a responsibility to come to maturity and then teach individuals, people groups, and nations to discern between good and evil (Heb. 5:13-14).

To walk in this reality and truly walk out our calling in the earth we need to function in a much greater level of anointing then that which is presently observable in most aspects of the local church. We need to learn to go beyond our programs and ideologies and into the Holy of Holies to dwell in His presence and draw on His wisdom. All the gifts listed in 1 Corinthians 12 and the love that motivates them in 1 Corinthians 13 need to be drawn out from behind the veil so that they transition from hope to reality. We also need the fivefold ministry of Ephesians 4:11 to function in individual members of the body if the body is to be properly equipped to come to maturity. Much of the present day church is functioning in the spiritual gifts to a limited extent and some segments have discerned the need for the fivefold ministry. We are beginning to wake up to and walk in these job descriptions. With these signs of hope and life in this time of darkness, let us press in to see the glory of the Lord manifest to a needy world through a mature body (Is. 60:1-2).

I say these things not to condemn, but rather to encourage and exhort us to search the scriptures and follow after the exhortations in them. Jesus was very clear that our eternal position in His kingdom will be based on how we walk out His teachings (Matt. 5:19) and the words of Paul strongly exhort us, “Be diligent to present yourselves approved to God, a workman who does not need to be ashamed, rightly dividing the word of truth.” (2 Tim. 2:15).

Understanding the Times

There are important times and seasons. In Greek there are two words used in scripture for time, chronos (Chronos was the Greek god of time) and kairos. Chronos is the source of our word chronology, sequential ordered events, chronological time. Kairos is more qualitative and refers to the right time or moment. We have a great example of kairos in the 1 Chronicles.

³² of the sons of Issachar who had understanding of the times, to know what Israel ought to do, their chiefs were two hundred; and all their brethren were at their command; 1 Chronicles 12:32 (NKJV)

This verse is part of a larger narrative referring to the nation of Israel gathering to make David king over all Israel. It was the right time in the life of the nation. In a similar way we have key times and seasons in the life of our culture and nation. If we are to know what to do, we need to understand the times.

Yet beyond understanding we also need to act. The sons of Issachar turned their knowledge into wisdom through action. Over the years I have many times illustrated the difference between knowledge and wisdom using the idea of standing in the middle of the road with a large truck heading directly at you. Knowledge is knowing you should get out of the way, wisdom is moving! Wisdom is strategically applied knowledge.

Which brings us back to our time and culture. In Canada, as a nation, we are not in a good place. We have soaring federal debt that is presently so bad that all of the federal GST (Goods and Services Tax) that is collected goes toward paying the interest on our debt, none to principal, and sadly we have a Prime Minister who just tabled and passed a new budget that is going to significantly increase our debt. Our culture has shifted in recent decades from being supportive of Judeo-Christian values to either ignoring them or being openly hostile toward them.

So, in this season in our culture is there an option available to shift our nation to sound values and sound stable fiscal policy? One answer is found in Proverbs.

¹¹ By the blessing of the upright the city is exalted, But it is overthrown by the mouth of the wicked. Proverbs 11:11 (NKJV)

Jeremiah had the same perspective, but in a more pointed manner.

⁷ And seek the peace of the city where I have caused you to be carried away captive, and pray to the Lord for it; for in its peace you will have peace. ⁸ For thus says the Lord of hosts, the God of Israel: Do not let your prophets and your diviners who are in your midst deceive you, nor listen to your dreams which you cause to be dreamed. ⁹ For they prophesy falsely to you in My name; I have not sent them, says the Lord. ¹⁰ For thus says the Lord: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. ¹¹ For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope. Jeremiah 29:7–11 (NKJV)

The context was Yahweh’s people going into captivity. Through Jeremiah, He told them to “seek the peace of the city where I have caused you to be carried away captive.” The reason being that no matter what the false prophets said, and even though Yahweh promised to return them to Jerusalem, most of them would never see that promise realized because Yahweh was clear that they were going to be in a seventy-year captivity.

If we apply this to us, no matter how godly or ungodly our leadership at the federal, provincial and municipal levels our calling is to bless our nation, province/territory and city to see it raised up to righteousness. This means praying for leaders, speaking truth and life into our culture and being a force for righteousness wherever we are. When more of us do this we will see a shift toward righteousness in our nation.

NOTE – In line with the theme of Understanding the Times, in a few weeks I would have completed 11 years of weekly blog posts, week after week without exception, I began the first week of January 2014. However, I believe the Lord wants me to take a break to focus on the book I am writing. I will decide next steps in a few weeks. I am also having a second knee replacement in mid December. In the meantime, since I began writing my blog it has grown to over 800 pages of theologically sound searchable teaching material. Thanks for reading and please pray as I write and discern the next steps. Given His call on my life, I will continue to teach until my last breath as it is inherent in who and what I am!

The Place of Intervention

The Lord has a plan. We see the loss of the garden in Genesis 3 and the restoration of the garden and the city of God in Revelation 21-22. In regard to His planning scripture makes the following comment.

¹¹ In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, Ephesians 1:11 (NKJV)

Let’s linger on this phrase, “who works all things according to the counsel of His will.” God will accomplish His ultimate purpose in all of creation. Our hearts can rest confidently in this reality. At the same time, we have no guarantee that we will accomplish all He has prepared for us or how others will respond to His call.

¹⁰ For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. Ephesians 2:10 (NKJV)

The ‘should’ in this verse implies something obligatory, in line with the famous Romans 12:1-2, an exhortation to present ourselves to Him as a living sacrifice to serve His purposes. We also have Peter clearly stating Yahweh’s heart toward the lost.

⁹ The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. 2 Peter 3:9 (NKJV)

Knowing this we still know that many will be lost because they choose to not respond to His calling. As noted at the beginning we began in a garden and we will end there. Yahweh will fulfill His overall purpose but who will be part of it is the open part of scripture that depends on the exercise of our will in response to His drawing.

I remember decades ago Rick Joyner sharing that he asked the Lord why he used John Wimber that way he did. The Lord responded along the lines of, “When I knocked on his door he answered.” Think of Ananias, in Acts 9:10-18. Yahweh appears in a vision and asks Ananias to go and pray for Saul of Tarsus. What if Ananias had rationalized that this vision wasn’t from the Lord because he knew the danger? The answer is Yahweh would have sent someone else and Ananias would have missed a deep and powerful blessing. What if those who rejected the outpouring of the Spirit at Azusa Street had said yes earlier? Who else would now be in the kingdom? What if Wilberforce had rejected his commission by the Lord to end slavery in Great Britain? It would have eventually happened through someone else.

What does this have to do with my title, The Place of Intervention? Where He first intervenes is generally in the calls and nudges to obedience. When our heart responds correctly, He offers more. A good scriptural example, one I encourage you to look up and read, is the broader story of Saul and David. I have heard many assert that Saul was the people’s choice and David the Lord’s choice. We can see from scripture that isn’t true.

¹³ And Samuel said to Saul, “You have done foolishly. You have not kept the commandment of the Lord your God, which He commanded you. For now the Lord would have established your kingdom over Israel forever. ¹⁴ But now your kingdom shall not continue. The Lord has sought for Himself a man after His own heart, and the Lord has commanded him to be commander over His people, because you have not kept what the Lord commanded you.” 1 Samuel 13:13–14 (NKJV)

Here the covenant that Samuel said Yahweh wanted to give Saul, to establish his kingdom forever, was the covenant that David received. Why? Saul’s heart stopped responding to Yahweh and shifted to responding to the people instead.

The place of intervention is the place of our meeting with Him and choosing to walk with an obedient heart. May we always choose obedience.

Babies, Birth and Revival Part 1

We begin with babies and birth. First, I confess, when I hear someone from a couple say, “We’re pregnant” I have an internal reaction that I sometimes verbalize, “we” are not pregnant, the woman is pregnant. Now, while both pending parents may be excited about the birth, the process is dependent on what happens with the mother. For a healthy natural birth to take place the mother needs to pay attention to her health but she still doesn’t determine the time of birth. As the time of the baby’s arrival nears there are things that can be done to facilitate labour, but in a truly natural process it is the moving of the baby into the birth canal that brings on the labour. Which brings us to revival and cultural transformation.

When Yahweh wants to do something on the earth He first stirs something in the heavenly realm and inspires intercessors to pray (the labour pains) that birth the move of the Spirit in the earth. I have at times looked at the history of various revivals and I personally don’t know of a single one that wasn’t birthed through prayer in response to His leading. Some I am more familiar with are the Welsh and Azusa Street revivals. The key intercessor behind the Welsh Revival was Evan Roberts with his famous prayer, “Lord bend me!” bursting passionately from his heart. With Azuza street the revival initially began more than once but leaders were offended by what the Spirit was doing and shut it down. Each time it moved locations until it was embraced. The key intercessor was Frank Bartleman who was so given to prayer that some of his friends were worried about his health. Bartleman’s response was that he would rather die in fasting and prayer than not see revival.

At this point in history, I don’t personally know anyone with that level of intercessory heart for revival and reformation here in my nation. That of course doesn’t mean there are none, merely that I am not aware of them. We know about Evan Roberts and Frank Bartleman as we know history. Presently I know many of us express a longing for revival and some a longing for and understanding of reformation. In that context I believe we need to develop a greater sensitivity to His presence and leading. We can miss opportunities related to our calling and purpose and opportunities for our culture.

An example of this that I have come back to again and again for over thirty years is Moses. In Exodus 33 we see a transition take place.

¹² Then Moses said to the Lord, “See, You say to me, ‘Bring up this people.’ But You have not let me know whom You will send with me. Yet You have said, ‘I know you by name, and you have also found grace in My sight.’ ¹³ Now therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I may find grace in Your sight. And consider that this nation is Your people.” ¹⁴ And He said, “My Presence will go with you, and I will give you rest.” ¹⁵ Then he said to Him, “If Your Presence does not go with us, do not bring us up from here. ¹⁶ For how then will it be known that Your people and I have found grace in Your sight, except You go with us? So we shall be separate, Your people and I, from all the people who are upon the face of the earth.” ¹⁷ So the Lord said to Moses, “I will also do this thing that you have spoken; for you have found grace in My sight, and I know you by name.” ¹⁸ And he said, “Please, show me Your glory.” Exodus 33:12–18 (NKJV)

For context Moses had his first encounter with Yahweh at the burning bush and many after. Yet here, even though Yahweh has already promised to send his presence, and Moses has been dwelling in it in the tent of meeting in His presence, he has a sudden realization, he doesn’t really know Yahweh in an intimate way! Thus he asks Yahweh to show him His way then asks to see His glory, His character or nature. This is unfolded when Moses goes back up the mountain and is hidden in the cleft of the rock.

Now back to us. Have we spent time in His presence, in prayer meetings and church services but not really gotten to know His heart? Have we cried out in longing to know the One with us and to see His glory? Is He stirring your heart in this direction?

Engagement and Education Part 2

Some decades ago, at the beginning of the 1990’s, I took a certificate program in adult and continuing education at our local university. Given that Jesus has called and anointed me to teach this was a good use of my time. Something that stands out for me during this time was a debate I had with some of my classmates. We were all working in our respective fields and had education as part of our role to varying degrees. At the time two things that were popular were a focus on facilitation and felt needs. We were encouraged to respond to the felt needs of adults and be facilitators not teachers.

I engendered some debate and was pretty much a lone voice with the concern I raised. I shared that from my perspective there wasn’t anything wrong with the idea of teaching and I saw facilitation as something a good teacher did. I also asserted that a responsibility of good teachers was not only to respond to felt needs but to discern what people actually needed and teach them that as well. In light of that let’s review our calling and responsibility as believers in light of what Jesus instructed.

¹⁸ And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. ¹⁹ Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. Matthew 28:18–20 (NKJV)

Of interest here is that Jesus didn’t instruct us to respond to felt needs, He instructed us to teach and observe all the things that He had commanded. While Jesus did respond to felt needs; He healed the sick and fed the hungry, His broader messianic mission is presented in Luke.

¹⁸ “The Spirit of the Lord is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; ¹⁹ To proclaim the acceptable year of the Lord.” Luke 4:18–19 (NKJV)

Jesus response to felt needs was always in the context of His broader mission, calling people to repentance and submission to the kingdom of God, which is what The Great Commission in Matthew 28 reinforces. After all Jesus began His mission this way.

¹⁴ Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, ¹⁵ and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.” Mark 1:14–15 (NKJV)

This shows us that while Jesus responded to felt needs, it was an aspect of His ministry and should be an aspect of ours, it now dominates and twists our culture. If we look at our current culture wars and outrage, felt needs dominate. We see it in the socialist agenda, the gender debates, the political groups and on it goes. We have come to the place where we deny reality out of a desire to enshrine felt needs rather than support truth and reality. We are living in a season that Paul warned us about.

³ For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 2 Timothy 4:3 (NKJV)

We are there and it is not a good place to be, thus I leave us with a reflective question. Where in our culture is the church taking ground? If your answer is that it isn’t, here is the next question. Do we capitulate to our culture or change strategies?

We will look at strategy next time.

Engagement and Education Part 1

Here I am going to share a bit about my role the last few years of work prior to retirement. Not to reminisce, but to look at how it relates to our mission as believers and our broader role and responsibility as the body of Christ. I was the Director of Engagement and Education in one of the legislative offices. As the Director of my team, my responsibility and the role of my staff was to engage and educate both within the organization and externally. I also played a role in setting organizational direction as a member of the Strategic Leadership Team.

Engagement was about the responsibility to engage with those within or aligned with the purposes of the organization to create alliances and educate them around common interests. Engagement and education with those outside and not aligned with the purposes of the organization took the form of sharing and building or furthering relationships.

The role of the office was provincial which meant that I needed to keep my staff engaged with the broader issues in the province but also needed to keep my staff in the two major cities 300 kilometres apart engaged and focused on the same mission across the province. In terms of the broader structure my boss reported to a standing committee of the Legislature so his authority came from that relationship and he then delegated that authority to those of us that reported to him.

Now let’s apply this to the church, beginning with a passage I suspect most of us are familiar with to some degree.

Here the making of disciples (not just converts) was the mission and it required, and still does, both engagement and education. The scope of the mission is outlined in Jesus final command before His ascension.

⁸ But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” Acts 1:8 (NKJV)

Practically this means, as noted above in my job example, that we need to engage with and educate both within and outside the church. By church I am referring to people not buildings. Engaging within the body needs to focus on building relationships leading to discipleship (education). Engaging outside the body needs to focus on sharing the truth of the gospel (education) and seeking to bring others into the kingdom then discipling them.

It is one thing to simply encourage us to go and do but prior to issuing His commands Jesus modeled for His followers how to do the work of the kingdom and trained them. After He commissioned them, He said upon leaving that the Holy Spirit would come and continue to help them. We still need the Spirit as the reality is that what Jesus commanded in Matthew 28 and Acts 1 requires strategy and intentionality on our part. I encourage you to seek Him in this regard.

We will delve more into strategy next week.

In the Presence of our Enemies

Here we continue to engage in looking at our walk with Jesus because it is the most important thing we can do. As part of that process, we will look at portions of the most famous Psalm in the world. I am not going to go over all of it, though I do highly recommend Phillip Keller’s book; A Shepherd Looks at the 23 Psalm it is older but very sound. In addition to looking at Psalm 23 there are some New Testament passages I want to consider. Now to the 23 Psalm.

A Psalm of David. ¹ The Lord is my shepherd; I shall not want. ² He makes me to lie down in green pastures; He leads me beside the still waters. ³ He restores my soul; He leads me in the paths of righteousness For His name’s sake. ⁴ Yea, though I walk through the valley of the shadow of death, I will fear no evil; For You are with me; Your rod and Your staff, they comfort me. ⁵ You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cup runs over. ⁶ Surely goodness and mercy shall follow me All the days of my life; And I will dwell in the house of the Lord Forever. Psalm 23 (NKJV)

There are two key things to consider, the ‘valley of the shadow of death’ and a table prepared for us, ‘in the presence of my enemies.’ These phrases both imply that our spiritual walk will involve challenges. Now, I confess, I want a regular unencumbered comfortable life. Some may think of it as boring but I like my routines and structure, my prayer and study area at home and workout area in our basement. I don’t particularly like to travel, unless it involves things like mountains, hiking or Pickleball (don’t ask why I am writing this from Portugal!). Though I have mediated conflicts for three decades I don’t like conflict, I do however recognize the value of engaging in it for a greater purpose. Which is one reason I am an administrator in a Christian and Atheist debate group on Facebook. I think defending our faith is important.

I say all that because we need to recognize that Jesus never called us to the life I desire – the comfortable life. He called us to advance His kingdom, which means we need to live in a fallen world demonstrating a character often at odds with the values of this fallen world. Jesus said the path is narrow and that in this world we will face trials and troubles but that He has given us His peace to endure them

³³ These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.” John 16:33 (NKJV)

Given all of this one way to assess how we are doing is contained in something Paul wrote.

¹⁷ for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. Romans 14:17 (NKJV)

While there is a broader context a key point Paul was making was that if we are walking as we should be then our life should be manifesting righteousness, peace and joy. If these things are not evident then we have either wandered off the path of life or given in to a spiritual attack and been sidelined in our walk. If this sounds a bit harsh, let me point out that I am merely highlighting scripture. This is our calling. If I am walking in intimacy with Jesus then how can I not think righteous thoughts, demonstrate righteous behavior and manifest peace and joy?

I encourage you to spend some time reflecting on this and next time we will look at how we engage in spiritual warfare to walk in righteousness, peace and joy.

People, Pace and Presence

While hiking in the mountains with a group of people this past summer I was at the front and in conversation with someone near me I said, “When you are leading you need to pay attention to two things, people and pace.” The idea here being that you need to make sure everyone is okay on the hike and you need to set a pace that people can follow. Now, you likely noticed that I added the word presence to my title. I will explain why.

In carrying this idea over to our spiritual journey with Jesus I think these three elements are important. Who are we walking with? Are we able to walk together at a functional pace? Notice I said functional, not comfortable. At times we need our walk challenged. Lastly, and most important, are we walking in Jesus’ presence?

I enjoy hiking and I enjoy working with others. When I was working, at times I had staff who were open to having supervision while walking. It is hard to take notes but I found walking dialogue often more effective than sitting in an office. There is something about walking with others, which may be why Paul used the analogy.

¹ And you He made alive, who were dead in trespasses and sins, ² in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, ³ among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. Ephesians 2:1–3 (NKJV)

¹⁰ For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. Ephesians 2:10 (NKJV)

Paul describes our pre-conversion life as a walk, but a walk, ‘according to the course of this world’ whereas after our conversion our call is to walk in the ‘good works’ that the Lord prepared before for us.

Thus, when people say ‘God has a plan for your life’ that is true. There is no guarantee however that we will ‘walk’ it out. This is where people, pace and presence come in. What helps us walk it out is those we walk with. We need to find those we can keep pace with and also those who will push us beyond things we think we are capable of doing.

When I was younger, I learned a good deal in a few months from a gentleman name Rene. He wasn’t a spiritual mentor nor do I think he planned to be a mentor, he just was. My first winter out of high school I spent working for a trucking company moving oil rigs, at times in brutally cold conditions. I worked mostly with Rene Bilidou, farmer in the summer, truck driver in the winter. I was the swamper, which meant Rene drove and I walked and ran around behind the truck (imagine a very large tow truck to try and get the image) while we tore down and put oil rigs back together on oil leases and hauled components to the next site.

That is the background. Rene taught me many things, pushed me to do things I didn’t think could be done, and was patient in teaching me when I failed. Being 19 at the time, I of course had plenty of great ideas on how to do things, most of them wrong. Rene had the wisdom to let me try and fail so that I was in a more teachable space and then he would show me how to do things correctly. Rene was a practical rather than a spiritual mentor. In our Christian walk we need spiritual mentors who are also practical and walk with us like that, mentors who allow us to make mistakes, help us learn from them, and keep pointing us in the right direction.

This leads us to presence. The key factor in our walking with others is pursuing Jesus’ presence. We need to pursue Him ourselves and we need to walk with others who both pursue Him and push us to do the same. The potential for failure is this endeavour is readily available, for example, consider the following verse.

²⁴ God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Acts 17:24 (NKJV)

Paul said Yahweh doesn’t dwell in material structures and he also noted in 1 Corinthians (3:16-17 and 6:19-20) that our bodies are the temple of the Holy Spirit, his point being to affirm what he said in Acts. In the Old Testament the temple was built and sacrifices were made to create sacred space and Yahweh dwelt on the mercy seat of the ark of the covenant. Yet at Jesus crucifixion Matthew, Mark and Luke all reference the veil in the temple being torn. This meant two things, Yahweh was coming out of the temple and would be available everywhere (think of Acts 2 and the Spirit being poured out at Pentecost) and that as Hebrews says, there was now free and bold access to the throne of grace, the mercy seat (Heb. 4:14-16).

Let me pull this back together. I am in Saville as I write this, and yesterday I visited an ornate old church building and as I left reflected on what I had been writing. Of note, I didn’t encounter His presence there. In terms of People, Pace and Presence, People walked together to build this and other amazing edifices (we have our own in North America) but at some point, they walked away from His presence and began following religion instead of Jesus. They reverted to thinking that buildings rather than His body, the church, could contain His presence. While we may use buildings to serve His purposes, it is people that host His presence. Thus, in our individual walks we need to find people with whom we can keep pace and with whom we encounter His presence.

Atonement Part 3

Since it is quite evident that scripture teaches Penal Substitutionary Atonement (PSA), that is, Jesus paid the price for our sins on the cross. My qualifier regarding PSA is that God’s wrath against sin is not some capricious emotion, it arises from His inherent need to execute justice and punish sin given that righteousness and justice are the foundation upon which His throne rests. Now we turn to how other views relate to PSA followed by whether the church fathers endorsed PSA.

We begin with the other views from my first post on this subject.

• The Ransom Theory. In this view, the atonement was payment made by God to Satan, because Satan held mankind in bondage to sin and death. Origen in particular argued that the cross was a ransom payment equal in value to man’s sin debt, a debt accrued since Adam’s original sin. At the cross, the death payment of Christ, the devil was obliged to release man from bondage. COMMENTS this view doesn’t’ fit with scripture as our sin debt was owed to God not Satan. Satan brough humanity into bondage and brought about the corruption of creation through their sin.

• The Satisfaction Theory. This view of the atonement, sometimes called the “Latin view,” was primarily developed by Saint Anselm in Cur Deus Homo (Why God Became Man). This view sets God’s justice or honor against man’s immense sin debt. The satisfaction view is a reaction against the ransom view. Anselm argued that it was not to Satan but to God that man’s sin debt was owed. Now that man’s sin debt has been exacted from the Son, man can be reconciled to God’s divine justice. COMMENTS this is a variation of PSA.

• Christus Victor. This view of the atonement argues—in the words of its best-known promoter, Gustav Aulén—that “the work of Christ is first and foremost a victory over the powers which hold mankind in bondage: sin, death, and the devil” (Christus Victor, p. 20). This view is a reaction to both the ransom and the satisfaction theories. Instead of payment to Satan or to God, the death of Christ is seen as a conquest in a cosmic conflict. COMMENTS Christs sacrifice was a victory in a cosmic conflict but this view falls under PSA as a n aspect of it, it doesn’t replace it.

• Penal Substitution. This view is often associated with the magisterial reformers Martin Luther and John Calvin. Some studies have demonstrated, however, that key elements of the penal substitution theory are evident in the early years of church history. The word “penal” refers to the divine penalty enacted at the cross. This penalty is more than payment for sin to God (though it is that); it is also the site at which God expended his wrath against human sin. God can be just and the justifier of the ungodly because Christ was our substitute on the cross: he paid sin’s penalty. By his sacrificial death he “cancel[ed] the record of debt that stood against us with its legal demands” (Col 2:14). Our sin, in this view, is imputed to Christ, and his righteousness is imputed to us.

• The Scapegoat Theory. René Girard, a Roman Catholic philosopher, is the figure most often associated with the scapegoat theory. He appeals to the motif of the scapegoat, the azazel, from the atonement rituals in Leviticus 16. In this theory, communal tension that would otherwise erupt in violence is dissipated by redirecting that violence toward a scapegoat. When in Christ God makes himself the scapegoat, directing human violence toward an innocent party, he reveals the error in scapegoating and breaks the cycle of violence. This theory has wide acceptance in those (typically mainline) Protestant circles that tend to shy away from or reject substitution theories. COMMENTS The overall theory fails to align with scripture with the exception that Jesus bore our sins as the scapegoat. Scripture says He suffered, ‘outside the gate.’

¹² Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Hebrews 13:12 (NKJV)

Just as the scapegoat carried the sins of the nation away from the nation so Jesus took sin outside of Jerusalem to Golgotha. However, this theory presents more as humanism than atonement.

• The Governmental Theory. Hugo Grotius, Charles Finney, and Wesleyan Methodism have championed this view. In the governmental view, Jesus did not pay a penalty for human sin; instead, at the cross he made a display of God’s displeasure with sin. COMMENTS certainly the Father is displeased with sin, we see this in PSA, but scripture is clear that Jesus paid the penalty for our sin.

• Theosis. This view is closely associated with Eastern Orthodoxy. It posits that the joining of man to divinity is the telos, the completion, of humanity. The cross makes theosis possible by its great act of transfiguration from death to life. COMMENTS partaking of the divine nature (2 Peter 1) is a fruit of Jesus sacrifice but as a stand alone theory it fails to deal with what scripture shows us about PSA.

• The Moral Influence Theory. In this view, man’s greatest need is not to be reconciled to God; rather, man needs an ultimate moral example, and Christ provides this via his self-giving life and death. COMMENTS there is no atonement here and thus no dealing with the problem of sin, merely humanism disguised as theology.

• The Solidarity Theory. This view argues that Christ at the cross identified with humanity’s suffering and overcame it. In doing so, he brought humanity into a new way of living according to divine justice. While considered newer, this view has roots within other, older views. This view most resembles Christus Victor, and N. T. Wright and the others who adopt the New Perspective on Paul have been this view’s most influential proponents. Jürgen Moltmann and his “suffering of God” theology, too, provide a variation on the solidarity theory.^[1] COMMENTS the primary problem with this theory is that while through the cross Jesus identified with us, and the suffering sin causes, it fails to address the need for justice and the penalty for sin being paid.

As a final point, I referenced the importance of looking to the church father. In his teaching on PSA Sam Storms has pointed out some of those who have held to PSA throughout church history, showing that it is not a product of the Reformation and Protestantism, it is a product of scripture and church history.

Justin Martyr (c. 100-165), Eusebius of Caesarea (c. 275-339), Hilary of Poitiers (c. 300-368), Athanasius (c. 300-373), Gregory of Nazianzus (c. 330-390), Ambrose of Milan (339-397), John Chrysostom (c. 350-407), Augustine (354-430), Cyril of Alexandria (375-444), and Gregory the Great (c. 540-604), all of whom advocated penal substitution in one form or another. Other significant figures who understood the atonement in this way include Thomas Aquinas (cf. 1225-74), John Calvin (1509-64), Francis Turretin (1623-87), John Bunyan (1628-88), John Owen (1616-83), George Whitefield (1714-70), Charles Spurgeon (1834-92), D. Martyn Lloyd-Jones (1899-1981), as well as Billy Graham, John Stott, and J. I. Packer. These are only representative thinkers and represents a small fraction of those who have embraced the truth of penal substitution.

Thus, we close with the famous John 3:16.

¹⁶ For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. John 3:16 (NKJV)

NOTE My next post will look at People, Pace and Presence. If there is a particular topic or subject you would like me to cover or address please let me know in the comments.

^[1] Mark Olivero, “Theories of Atonement,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).

Atonement Part 2

I last presented that I have long held to Penal Substitutionary Atonement (PSA) and presented a brief definition of other views. Here I begin by outlining from scripture the issue the various views are attempting to solve so that we can then see how they hold up as solutions to the problem. First a comment on the character of God. We have the following statements in Genesis and Psalms.

²⁵ Far be it from You to do such a thing as this, to slay the righteous with the wicked, so that the righteous should be as the wicked; far be it from You! Shall not the Judge of all the earth do right?” Genesis 18:25 (NKJV)

¹⁴ Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face. Psalm 89:14 (NKJV)

Genesis 18:25 has long been a comfort to me when I struggle with something regarding Yahweh’s character as I believe the answer to Abraham’s rhetorical question is a resounding Yes! The Judge of all the earth shall do right precisely because His throne is built upon righteousness and justice. Thus, in light of that idea, we look at sin and atonement.

In scripture Adam and Eve were given dominion over all of material creation and assigned the responsibility to steward it and basically expand Eden to fill the whole the earth (Gen. 1:26-28). Their subsequent sin affected all of creation given the dominion they possessed, hence the following statements from Paul.

¹⁹ For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. ²⁰ For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; ²¹ because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. ²² For we know that the whole creation groans and labors with birth pangs together until now. Romans 8:19–22 (NKJV)

Sin affected all of creation and needed to be addressed, which beings us back to righteousness and justice being the foundation of Yahweh’s throne. Some have asked why Yahweh couldn’t simply forgive sin and start over. The answer is that to do so would be unjust, the sin had to be atoned for. This is where we find our more modern judicial phrase, ‘Justice must not only be done, it must be seen to be done.’ Another aspect is that Were Yahweh to not deal with sin He would violate His own nature and cease to be just or good. As a result an animal was slain to create a ‘covering’ for Adam and Eve. Their sins were atoned for, covered, by blood being shed. This pattern continued from Genesis 3 right up to the time of Jesus. The blood of the innocent being shed to atone for the sins of the guilty. Paul addresses the history and the solution in Romans.

²³ for all have sinned and fall short of the glory of God, ²⁴ being justified freely by His grace through the redemption that is in Christ Jesus, ²⁵ whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, Romans 3:23–25 (NKJV)

Paul presents a few points in this passage. The first is that we are all sinners, no exceptions. Second, we are justified when we place our faith in Jesus’ sacrifice on our behalf. Three that Jesus blood paid the price for our sins and that prior to His sacrifice they were passed over but never fully addressed. We see the necessity and reality of Christ’s sacrifice in the following passages.

⁴ Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. ⁵ But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed. ⁶ All we like sheep have gone astray; We have turned, every one, to his own way; And the Lord has laid on Him the iniquity of us all. Isaiah 53:4–6 (NKJV)

¹³ For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you. ¹⁴ For the love of Christ compels us, because we judge thus: that if One died for all, then all died; ¹⁵ and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. ¹⁶ Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. ¹⁷ Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. ¹⁸ Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, ¹⁹ that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 2 Corinthians 5:13–19 (NKJV)

We see in the above passages that we all died and all need redemption and Isaiah prophesied Jesus ultimate sacrifice to redeem us, summed up in the phrase, ‘And the Lord has laid on Him the iniquity of us all.’ This is PSA on display in scripture.

In my next post I will look at how the other atonement theories relate to scripture and PSA.