He Has Done It!

Hebrews 11 is known as the faith chapter or “The Hall of Faith” and is a list of deeds done by Old Testament saints.  Many of us privately define faith as the effort required to remain convinced of what is essentially unreal.  However, this is not faith, nor is it spiritual; it is an attempt to manufacture feelings of certainty.  Such “faith” does not build the house of God, it only builds a house of cards, something threatened by every wind of emotion or circumstance.

What, then, is faith?  The translation of Hebrews 11:1 in my Greek dictionary is, “Now faith is the realization or reality of things hoped for, the proof of things not seen.”  This means faith is the same “stuff” as the unseen things for which we are hoping.  When we believe, we get a piece of reality, not just a whiff of possibility.  When we believe, spiritual things are made real, or are realized in us.  This is why Hebrews 11 is full of things people did.  Unseen things were being realized in them.  More to the point, perhaps we could call these acts of faith the making flesh of what is unseen.  

            What, then, is the unseen reality made flesh in the deeds of the saints?  The crucified Christ unlocks the unseen reality manifested in the faith of the saints.  By grasping this reality, Abel offered a more excellent sacrifice than Cain because his offering was in the image of Christ’s offering to come.  The ark built by Noah prefigured Christ’s death and resurrection (1 Peter 3:20, 21).  When Joseph’s bones were taken from Egypt to the promised land, this also foreshadowed the resurrection.  Similarly, by faith, Rahab marked her window with the scarlet thread, predicting the saving blood of Christ.  This isn’t to say that each of these understood, with utter clarity, that the death of a Jew in the first century AD would be their salvation.  What can be said is that these saints, by faith, touched something of spiritual reality in Christ and allowed their lives to be shaped by that reality. 

            We tend to see the scriptures as divided into different subjects or stories.  When we read Hebrews 11 from this point of view, we walk away having little sense of what is spiritually real or what it means to live by faith.  Our only sense may be of a multiplicity of promises.  Why God spoke all these different things to people we don’t know.  All we know is that God says different things to different people at different times (this is starting to sound like Hebrews 1:1!), and they believe Him.  Yet, the scriptures don’t teach us to see the many promises of God as ends in themselves but as leading to Christ.  “For no matter how many promises God has made, they are ‘Yes’ in Christ” (2 Cor. 1:20).  God’s goal, then, in every promise, was/is to testify of His Son.

            In sum, each act of faith in Hebrews 11 somehow embodies Christ’s death and resurrection.  Chapter 12 begins with an image that perfectly encapsulates these things: we are running our own race of faith, joining with a great cloud of onlookers whose eyes are fixed on Jesus, the author and finisher of our faith, the One crucified in the center of the coliseum of heaven and earth.  The cheer of the crowd that urges us on is not “You can do it!” but, “He has done it!”

If Anyone...

“If anyone would come after me, he must deny himself

and take up his cross daily and follow me” (Luke 9:23).

            At times, I am grieved because it seems that, for many believers, this verse means nothing.  Many of us are walking along with Jesus but have no idea what we’ve signed up for.  More importantly, we have no idea who it is we follow.  We’re part of the church because we grew up in it.  We’re involved because we’re pursuing our own ambitions in music, ministry, or whatever else interests us.  We think being religious is the right thing to do.  A thousand motives, a swarm of reasons, yet no inkling that we have been called to deny ourselves and take up our cross daily.  We take the name of our Husband but have no intention of following the Lamb wherever He goes (Rev. 14:4).  We call Him Master but find His example beneath us (John 13:15-17).   

            Jesus has only one destination throughout the gospels: the cross.  While He marches steadily closer to His end, the disciples get excited that the demons obey them, they try to one-up each other, they criticize those outside their group, they fight amongst themselves, they turn away people who need ministry, they pledge their unwavering devotion to Him.  Jesus’s entire focus is on Calvary.  The disciples are focused on everything but.  To put it another way, they are focused on all that Jesus is bearing to the cross for judgment.  Then, when the cross comes, the disciples scatter.  The cross reveals that their devotion is to many things besides Him, and in the shadow of its judgment, there is nothing left that binds them to Him.  

            God help us repent of being engrossed in things that God has judged (1 Cor. 7:31; 1 John 2:15, 16).  God help us repent of thinking God will be satisfied with anything less than our whole selves (Mark 10:17-22).  God help us see that any gospel which says, “Never!  The cross shall never happen to you!” does not have in mind the things of God but the things of men (Matt. 16:21-23).  God help us put aside our thoughts and our ways as we see His face set like flint toward the giving up of Himself (Luke 9:51).  “[L]et us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.  Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Heb. 12:1, 2).     

    

Nothing Less than Him

“In the beginning was the Word, and the Word was with God, and the Word was God”

(John 1:1).

            Jesus is God’s complete self-expression or Word.  The Word is God, just as my word is me and not something other than me.  Jesus said it is out of the abundance of the heart that the mouth speaks (Matt. 12:34).  Jesus is the abundance of God’s heart, the One in whom God’s most personal reality is known. 

            Hebrews 1:1 tells us that the crown of God’s self-revelation is His Son, who is “the radiance of God’s glory and the exact representation of his being” (Heb. 1:1-3).  Jesus Himself told His disciples, “Anyone who has seen me has seen the Father” (John 14:9).  Hebrews show us that the message God has spoken in His Son supercedes prophets and their prophecies, supercedes the message spoken by angels, supercedes the revelation of Moses, supercedes the testimony of the tabernacle, supercedes the law, and the covenant of Mt. Sinai (Heb. 1:1, 2:2-4, 3:3, 9:11, 10:1, 12:18-24).  In short, Jesus is the full message of God to us.  Every other message that has been or will be is piecemeal and limited.  Hebrews warns that we can end up rejecting the Son because of devotion to God’s partial revelation through other avenues.  Note that these are not sinful things or false messages, but spiritual things that, while they serve God’s purpose, are nonetheless incomplete.  We would do well to heed this warning.  In the church today, Jesus is often shouted down by heralds of the miraculous, morality, spiritual warfare, spiritual gifts, the end times, holiness, revival, prosperity, faith, tradition, cultural relevance, and a million other messages.  Again, these things aren’t bad or satanic.  But in the end, whatever we preach other than Jesus is less than God’s full Word.

            John tells us that God’s complete self-expression, His Word, became flesh and dwelled among us (John 1:14).  He further says that God’s complete self-expression was heard, seen, and touched by those who knew Him (1 John 1:1).  This is mind-boggling.  Everything that God wanted us to know about Him walked among us, ate with us, showed us affection, talked with us.  That being the case, it still took an act of God to make us see His revelation in the Son (Matt. 16:15-17). 

            Our birth into spiritual life is accomplished when the Word enters into us.  Peter says we were born again by the living and enduring word of God (1 Peter 1:23).  John says God’s seed is in us (1 John 3:9).  We have received nothing less than God’s complete self-expression.  It is this One who indwells us.  Nevertheless, this reality remains veiled to us unless the Holy Spirit opens our eyes (2 Cor. 3:16-18).  Christ may be in us, but without the Holy Spirit’s ministry we will fail to recognize Him within just as people failed to recognize Jesus of Nazareth as God’s Christ when He walked the earth.  In Galatians chapter one, Paul says that God revealed Christ in Him so that he might preach Him.  Amen.  May we know God’s complete self-expression, His Word, by revelation, so that we might preach nothing less than Him.

The All and In All

In his third vision, Ezekiel sees all things made new. The old temple—into which was gathered all Israel’s sinfulness—is no more. Instead, there is a new temple, made without hands, purged of all idolatry (Ezek. 40-43). The people of Israel are new, as is their relationship with the Lord: “Son of man, this is the place of my throne and the place for the soles of my feet. This is where I will live among the Israelites forever. The house of Israel will never again defile my holy name…by their prostitution and the lifeless idols of their kings….” (Ezek. 43:7). There is a new priesthood—the sons of Zadok (meaning, “Sons of righteousness”)—free of the unfaithfulness which characterized the priesthood of man (Ezek. 44:10-16). A new inheritance awaits the people of God (45:1-8, 47:13-48:29), and a new city whose name is “THE LORD IS THERE” (Ezek. 45:6, 48:15-22, 48:30-35). Here, all things are new, & all things are of God (2 Cor. 5:17, 18). This is reality in Christ. Through the cross (the destruction of the temple in Ezekiel’s second vision), old things were put away. No vestige of those things remain, just as Ezekiel sees no resemblance between the Israel in his vision & the Israel in captivity. We can remain in captivity through unbelief, or we can accept the overwhelming grace of God—all things have been made new in Jesus. By showing Ezekiel these things, God is hoping to draw his people—including those reading Ezekiel today—out of captivity. For we are captives to the extent we do not abide where all things are made new and are of God.

When we say all things are new, what do we mean? Let’s put it this way: imagine a world where every last thing is Christ: every river, every stone, every blade of grass. This is something like what Ezekiel’s third vision shows us. Christ is the temple and the glory within. He is the altar, He is the offering, He is the priest presenting the offering, He is the sacrificial flesh eaten by those who minister. He is the land and each inheritance marked out. He is the 12 tribes and the nation of Israel. The prince spoken of is the Prince of Peace. His Spirit is the river that makes everything live as it flows past trees of all kinds, which trees He is. “Christ is all, and is in all” (Col. 3:11). There is nothing in what Ezekiel sees that is not Christ. And this is where God has placed us. This is the One into which we have been baptized (1 Cor. 1:30, 12:13). Despite the conditions through which we sojourn, despite the lack of Christ we see around us and in us every day, God would have us know that our reality, the place where we live and move and have our being, is precisely this place where there is nothing but Christ, where Christ is the elemental composition of everything, where He is the length, the height, the breadth, and the depth (Eph. 3:18). “Christ is all, and is in all.”

I Hate Earth Day

The Lord has been exposing in me a fear of being seen as ignorant, out of touch, uneducated, backward, and the like. An underlying motivation in my presentation of Christ has been to show that Christianity is none of the negative stereotypes imposed on it. More importantly, I want to make sure people don’t think I fit those stereotypes. At bottom, my defense of Christianity is merely self-love. And really, we talk in this day and age as if stereotypes are always completely false when in reality there is often truth to them.

While bridge building is a legitimate calling within the church, so is being misunderstood, maligned, and rejected. Many in the church are perplexed by the world’s reaction to us and assume something must be wrong with the church or our presentation of the gospel. Many of us are busy polling our neighbors, finding out what offends or confuses, and trying to find the “holy grail” of cultural relevance that will end all dissonance with non-Christians. Others make it their mission to engage public debate, relate Christian faith to the latest scientific theories, and rub elbows with intellectuals of all stripes. Nevertheless, the world’s basic attitude toward Christianity is negative and many of us remain surprised by this.

But we shouldn’t be surprised. The scriptures say we should expect the world to hate us (John 15:18-25). We are told we shouldn’t expect the world to listen to us (1 John 4:5, 6). We are told to expect rejection (1 Peter 4:12; 2 Tim. 3:12). Despite all these admonitions, we wring our hands and wonder why all don’t speak well of us (Luke 6:26).

This isn’t to say the church is perfect. Historically, we have been guilty of social injustice, hypocrisy, child molestation, consumerism, and countless other things that betray the very heart of God. For our real failures we should take responsibility and show contrition as is fitting in Christ. But we often go way beyond this and lapse into co-dependently gauging the rightness of our course by the reactions of others. If people are flooding in and not leaving offended, we must be presenting the “real” Jesus. If people react negatively or with hostility, we assume something must be wrong with us and we anxiously set about to find how we’ve dropped the ball.

But we must consider this: Large crowds followed Jesus when He was handing out free food, healing people, preaching encouraging sermons, etc. But when He got to the heart of His teaching about the cross and communing in His broken flesh, everyone left but the twelve (John 6:66). We need to remember that “he had no beauty or majesty to attract us to him” (Isaiah 53:2). In the end, the crowds we draw through our pleasanter ministries will be the same crowds calling for our crucifixion (Matt. 27:22). I am by no means suggesting we be bull-headed, insensitive, ignorant clods for Jesus. But we can never forget we are not of the world or that our place is ultimately with Jesus (John 17:14). “Let us, then, go to him outside the camp, bearing the disgrace he bore” (Heb. 13:13).

I Belong to My Lover

“I belong to my lover, and his desire is for me” (Song of Songs 7:10).

Song of Songs is, on one level, about marriage & marital intimacy. But Paul tells us in Ephesians 5:31, 32 that marriage is about much more than simply marriage. It is a shadow of Christ & the church. Taking our cues from Paul, Song of Songs is about the intimate relationship to which we have been called in Christ.

I belong…

We know from verses such as 1 Peter 1:19 that we belong to God because he bought us with the precious blood of Jesus. But this is a merely legal ownership. Song of Songs speaks of an ownership based on mutual desire, a covenant in which both partners willingly forsake all others to belong to one another. Exodus 21:2-6 gives laws about Hebrew slaves and brings out the difference between these two types of ownership. By law, Hebrew slaves had to be released after serving 7 years. “But,” the law says, “if the servant declares, ‘I love my master…and do not want to go free’…he will be his servant for life” (Ex. 21:5,6). One slave serves his master then takes his freedom. Another gives up his freedom & himself out of love for his master. Many came to Jesus to be fed, healed, or delivered, then went their way. Ten lepers were healed but only one worshiped the Lord. Crowds thronged after Jesus but only 12 gave themselves to Him (Mark 10:28).
Another poor, but functional analogy would be buying a cat. Once we pay the price, the cat is released from her pet store cage & comes to our home. She belongs to us, but whether any affection or closeness develops is another matter. Likewise, we may be purchased, we may belong to Jesus, we may enjoy being fed by Him and reap the benefits of being in His household, but intimacy with Him is another matter. It is this belonging of intimacy that Song of Songs presents.

I belong to my lover…

I belong to my Lover—not to one who expects me to please him; not to the 10 commandments; not to ministries; not to a denomination. I belong to my Lover. I belong to Him who is so taken with me that He says, “You have stolen my heart, my sister, my bride; you have stolen my heart with one glance from your eyes” (SOS 4:9). He is the King of kings. All authority in heaven and on earth rests with Him (Matt. 28:18). But I know Him in His chambers, where His kingly garb is gone, where His scepter is laid aside, where His commands are the kisses of His mouth (SOS 1:2).

I belong to my lover, and His desire is for me.

His desire is not for me to do something or be something. His desire is for me, period. Before His eyes, I am uncovered and laid bare, but He says, “All beautiful you are, my darling; there is no flaw in you” (Heb. 4:13; SOS 4:7). His response to my nakedness is desire. There is no shame, no reproach. His arms enfold and cover me. His banner over me is love (SOS 2:4, 6).
We need to hear the viewpoint of our Lover: “Like a lily among thorns is my darling among the maidens,” “your voice is sweet, and your face is lovely,” “Sixty queens there may be…but my dove, my perfect one, is unique” (SOS 2:2, 2:14, 6:8-9). Sometimes we may secretly feel that God merely tolerates us, that He is obligated to put up with us because of the blood of Jesus. We may acknowledge He loves us yet feel that we can’t be very appealing to Him. Song of Songs shows us that there is no such mixture in God’s thoughts toward us. His desire is for us. He wants us. He is head over heels in love, without reservation, without cold feet. Only by knowing the totality of His love for us will we be changed and love Him unreservedly in return (1 John 4:19).

The Crucified Yet Living Temple

Ezekiel’s temple shows us the nature of eternal life and of being the body of Christ. The temple bears the mark of the cross, a cross formed by the outer and inner gates which lead to the altar at the temple’s center. Living water flows from the Holy of Holies, where the glory of God dwells. We who are the temple and body of Christ have been crucified with Christ and bear the marks of the Lord Jesus (Gal. 2:20, 6:17). It is by the marks of the cross that Jesus is identified. Jesus’s disciples knew Him by these marks after His resurrection, and we who are raised with Him are now the body that carries this identifying characteristic. It is the mark of the cross, applied by the work of the Spirit in our lives, that shows we belong to Christ, not our confession of Christianity or our attendance at church. We have been raised with Him by the glory of the Father, and rivers of living water flow from our innermost being (Rom. 6:4; John 7:38, 39).
This is eternal life: being crucified and raised with Christ, being the temple in which the death and life of Jesus are revealed (2 Cor. 4:10, 11). Ezekiel’s temple also shows us that because death works in us, life works in others—the river flowing from the temple flows into the Dead Sea, and wherever it flows things live (Ezek. 47:8, 9; 2 Cor. 4:12).
The reality of Ezekiel’s temple must affect us deeply. It must be more than a mere teaching or idea, it must be more than theology. Jesus is not our collection of religious practices, beliefs, morality, and worldview. He is a life-giving Spirit (1 Cor. 15:45). He doesn’t want us to obey Him merely. He wants us to be His dwelling place. He doesn’t want servants who are unaware of His business but friends who share His business of laying down His life for His friends (John 15:12-15). Unless we understand and are about His business, there will be no life flowing from us into the sea of dead people around us. We cannot substitute evangelistic programs or missions campaigns for life. The difference is preaching the word versus people being able to see, hear, and touch the Word in us (1 John 1:1). The Holy Spirit must open our eyes to these things, and He must transform us according to the vision of Christ Ezekiel presents. As we are increasingly apprehended by the truth, there is no response but to cast our independent lives away in order to take our place in the temple which is crucified yet lives.

A Dragon in Lamb's Clothing

The Pharisees…. What was eating those guys? Rewind to the period between the Old and New Testaments—Alexander the Great brings many nations, including Israel, under Greek rule. His vision was to make all peoples culturally Greek. He was so successful that Greek culture persisted even after the rise of the Roman empire. In the time of Jesus, Greek was still the common language, and the New Testament itself was penned in Greek.
The Pharisees trace their roots to this period when the Greeks were pressing their cultural offensive. In Jerusalem, a handful of God’s people violently resisted Greek forces after one of their generals ordered that a pig be sacrificed in the temple. The Israelites routed Greek control of Jerusalem. In so doing they preserved their religious and ethnic heritage. Out of these military defenders of the faith, a priestly group emerged. These continued to resist Greek culture and to protect the faith of their fathers, though not through military means. This group evolved into the Pharisees, which means “separate.” Their zeal for Hebrew tradition and separateness from gentile cultures made them a social and religious force to be reckoned with.
The downside was that the posture of the Pharisees was defensive. They lost touch with God’s mission to draw all nations, not into Jewish culture, but into His kingdom. Instead of advancing the kingdom of God, the Pharisees were caught up in a culture-war. Ironically, their fight to preserve what was godly brought them into conflict with God, and they murdered His Son.
This fact should give us pause. As western culture becomes increasingly less Christian, many of us are guilty of reducing the mission of Christ to a culture-war. Is the culturally defensive posture we often take helping God? Does God need our help? Does protesting the removal of the 10 Commandments from a courthouse or picketing certain movies advance God’s kingdom? Jesus did not defend Himself against the Pharisees, against Herod, against Pilate. Does He now need us to defend Him?
Paul can teach us much in this regard. We don’t see him getting into cultural squabbles as he shares Christ. In Athens, he referenced Greek poetry and an altar to an unknown god while discussing the resurrection (Acts 17:23, 28). Though fully understanding that Christ was the end of the law, Paul submitted to a Jewish purification rite in the interest of reaching out to Jews (Acts 21:24-26). As he told the Corinthians, “I have become all things to all men so that by all possible means I might save some” (1 Cor. 9:22).
One final consideration: Christianity dominated western culture for centuries, from 312 when Constantine made Christianity the state religion to modern times. Even when Christianity enjoyed the cultural ascendancy many are fighting for, western culture was not the kingdom of God. Instead, culturally-dominant Christianity was more like the beast in John’s vision: it looked like a lamb but spoke like a dragon (Rev. 13:11). Human culture is human culture, however much we may dress it up in Christianity. Scripture and history show us that a dragon in lamb’s clothing is the best we will come up with if we resort to culture wars. The alternative is to follow the true Lamb wherever He goes (Rev. 14:4).

LIP SERVICE

“…by his knowledge shall my righteous servant justify many; for he shall bear their iniquities” (Isaiah 53:11).

Knowledge is not mentally or even spiritually apprehending truth. Knowledge is not related to a conceptual realm. Knowledge is what we do. Knowledge includes the apprehending and understanding of truth, but this is incomplete. Knowledge is only fully realized when we act. In Christianity we are to know God. What is knowing God? Knowledge is what we do, and God is love, so knowing God is love acted out. “Everyone who loves has been born of God and knows God” (1 John 4:7). Love is the test of knowledge. As Paul says, “If I have the gift of prophecy and can fathom all mysteries and all knowledge…but have not love, I am nothing” (1 Cor. 13:2).As the above scripture from Isaiah says, Jesus justified many by His knowledge. What knowledge is being referred to, and how did it justify us? It is clear. His knowledge is the end of that same sentence: “…he shall bear their iniquities.” It is this love that Jesus invoked and obeyed unto death. That was His knowledge: an act of suffering, an act of bearing undeserved heartbreak and punishment, an act of emptying Himself. He knew something or, rather, someone—His Father. But what He did made the difference and showed He truly knew. Who did what his father asked in the parable? Not the one who agreed with his mouth but the one who agreed with his life (Matt. 21:28-31).

The Only Truth I Know

“I stand alone without beliefs. The only truth I know is you.”
—Paul Simon, “Kathy’s Song”

Paul Simon wrote the above lyric for a woman. “Kathy’s Song” is a love song par excellance. Yet every time I hear this line from the song, I cannot help but think of the Lord. Over the years I have believed many things—about faith, about spiritual authority, about the role of spiritual warfare, about church government, about prayer, and many other things. Some of these things have been helpful, some unhelpful, but at this point, the only truth I know is Jesus Himself. He is my first truth, and He is my last.
This is not to say that I reject all beliefs, doctrines, theologies. They are all, in a certain sense, lights in a dark place. But like stars at sunrise, they have faded as the day has dawned and the Morning Star has risen in my heart (2 Peter 1:19; Rev. 22:16). Teachings come and teachings go. Some outlast their usefulness, some are outgrown. But “Jesus Christ is the same yesterday and today and forever” (Heb. 13:8).

“The crucified and yet living Christ is the concrete summing up of the Christian message and the Christian faith. He is Himself the wholly concrete truth of Christianity.”
—Hans Kung, On Being a Christian

The Man of Bloodshed and of Peace

Scripture describes David as a man of bloodshed and says, “The LORD gave David victory everywhere he went” (1 Chron. 18:6; 22:8). David indeed subdued all of Israel’s enemies during his reign so that Solomon inherited a kingdom at peace (1 Chron. 22:18). As a warrior, then, David spilled a lot of blood. But the Bible calls him a man of bloodshed for another reason. David foreshadowed Christ who shed His own blood to deliver us from every enemy which oppressed us that we may dwell in His peaceful kingdom.

By dying, Christ destroyed the devil, crucified the sinful nature with its desires, freed us from sin, crucified the world, and tasted death for everyone (Heb. 2:14; Gal. 5:24; Rom. 6:6, 7; Gal. 6:14; Heb. 2:9). As believers, we all face these enemies, but it is not for us to struggle against them in order to defeat them. Jesus has already done this. Victory comes as we believe in the triumph of the cross. As we believe, the Holy Spirit will cause us to experience Christ’s death within. His death working within will liberate us from the oppression of our spiritual enemies.

While the Lord gave David victory everywhere he went, he was never at peace. The sword never departed from David’s kingdom (2 Sam. 12:10). Only under Solomon was Israel at peace. Solomon, in fact, means “peaceful” (1 Chron. 22:9).

Solomon is the risen Christ in type—King of kings, Son of God, builder of God’s temple (1 Chron. 17:11-14; 22:10; 2 Chron. 9:22, 23). Just as Solomon rested in the victory gained through David’s bloodshed, so the risen Christ rests and reigns by the victory of the cross. God destroyed Satan by the cross, but only through the resurrection did God put Satan under Jesus’s feet (Eph. 1:20-22). The old man was crucified with Christ, but the New Man came forth in the resurrection (Eph. 2:6, 21, 22). Jesus died to sin once for all, but it is only by the resurrection that He lives to God (Rom. 6:7, 10). The world was crucified through the cross of Christ, but the new creation came through His resurrection (Gal. 6:14; 2 Cor. 5:17). The ultimate sign of the rest of Solomon was the building of the temple, a work not possible for David, the man of bloodshed (1 Kings 5:3-5). Likewise, God’s temple in the Spirit could not be built by Christ in His death because the temple we are came forth in His resurrection (John 2:19; Eph. 2:21, 22).

As we know Christ in His death, then, we will meet our enemies face to face and fight them with our faith in the cross (1 Tim. 6:12). But as the Holy Spirit makes Christ’s resurrection real in our experience, we will know the rest of every enemy being under our feet, we will share in the reign of the prince of peace, we will live to God in newness, we will be built together.

The historical administrations of David and Solomon, then, show us two administrations of Christ—His death and resurrection. God’s eternal work was accomplished by both administrations. Consequently, we can see that His work in us will only be accomplished as we are subject to the Holy Spirit’s administration of death and resurrection within. We can expect to experience these two administrations, not once, but throughout our lives. The ascendancy of one or the other is completely under the Holy Spirit’s discretion and control. He will give us victory over particular sins, fleshly thinking, or demonic oppression by bringing us to a new apprehension of Christ’s death. We will then experience rest from, and authority over whatever opposed us as we walk in the newness of Christ’s resurrection. Looking at Bible maps, we can see that the amount of territory under Israel’s control was greatly expanded under the administrations of David and Solomon. This shows us that God’s kingdom control of us will expand as we are ruled by Christ, the Man of bloodshed and of peace.

Lord of the Dead and of the Living

Death and resurrection cannot be separated. This may appear so obvious that saying it seems like a platitude. But what I observe quite often, in the words of others and in my own thoughts, is a dividing of these into two separate categories. Now, it is often necessary and profitable to separate them for the purpose of teaching, to gain the clarity that only comes when a thing is considered in its own right. But it is disastrous to separate these two in actual belief and in the living walk of the believer. Perhaps we have grown too accustomed to thinking of death and resurrection as different subjects. Perhaps it is tidier to deal in false dichotomies than to face the fullness of Christ. We can say with certainty that there are theologies in the church that are based on neglecting or marginalizing either death or resurrection. Protestants avoid crucifixes. Prosperity teachers make great use of 3 John 2 but can’t preach on Philippians 4:12. Christian ascetics love to fast but don’t show up to the wedding feast. In the first few centuries, the church had to vigorously stave off attempts to deny Christ’s divinity or His humanity. I wonder: is diminishing the reality of Christ’s death or Christ’s resurrection any less serious?

In truth, death and resurrection are not subjects at all, but a Person who died and was raised from the dead—Jesus the Lord. We cannot understand them except in Him, and we cannot have fellowship with Him while we minimize one or the other. He is the Life—“which we have looked at and our hands have touched”—that suffered and died on the cross (1 John 1:1). He is the Lamb who reigns yet was slain (Rev. 5:6). The Risen One invites us to touch His wounds (John 20:27). The Seed falls into the ground and dies so that a harvest will come forth (John 12:24). We eat the broken body and poured out blood of Jesus and enter into life through that communion. What a lie we become involved with when we dissect the Christ and subject His death and resurrection to our preferences.

Hebrews 11 is a passage known to many of us as the faith chapter, or, “The Hall of Faith.” Toward the end of this chapter, the author gives a rapid-fire list of things accomplished by faith. As one reads this list, two very distinct groups of saints emerge. Verses 11:33-35 talk of people who conquered, who walked in victory, who lived prosperously, who saw their dead raised to life again. The next three verses are quite different and deal with those who were mocked, tortured, killed, and went about destitute. Yet verse 39 says, “These were all commended for their faith….”

How could living by faith lead to such disparate experiences among God’s people? To make sense of this, we need to remember not just that these saints had faith, but whom their faith was in—the one who would die and rise again. Perhaps they didn’t believe in Jesus explicitly, but they did believe in Him in types and shadows: Abel’s shed blood, Abram receiving Isaac back from the dead, Joseph being raised to the right hand of Pharaoh, the Passover lamb. Clearly, the power of Christ’s resurrection is manifest through the faith of those in verses 11:33-35, while His suffering and death are revealed in the faith of those in verses 11:36-38. If, then, we live by faith in Jesus, we will know Him in the power of His resurrection, the fellowship of His sufferings, and in His death (Php. 3:10).

Unfortunately, we tend to equate faith in Jesus with certain outward circumstances, and we judge others whose situations are different from our own. Some of us think we’re not living by faith unless we are enduring some personal crisis. We might look at a wealthy, successful person and assume there is no way for them to trust the Lord. Conversely, many make the mistake that faith always conquers and never endures. In this mindset, we may think people lack faith if they experience a season of loss, if they don’t get every job promotion they pray for, or if God doesn’t heal them physically. But both of these positions are symptomatic of a Christianity in which death and resurrection are divorced from the person of Christ and are reduced to subjects or historical events.

Ultimately, eternal life is not believing the right things but believing in Him who died and rose again. It is following the Lamb wherever He goes, whether into the tomb or out of it (Rev. 14:4). It is sharing in His anointing and in His anointing for burial (Acts 10:38; Mark 14:3-9). “If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord. For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living. You, then, why do you judge your brother?” (Rom. 14:8-10). I pray the Holy Spirit will lead us into all truth through the testimony of Jesus (John 15:26, 16:13).

God with Us

During a census driven by greed, in a town to which His parents had no choice about going, after a journey made laborious by labor pains, in an anonymous stable, in a trough nosed by beasts, Jesus was born. When necessities infringe on us, when unfair circumstances direct our paths instead of signs from God, when hardship and strain attend us instead of angels, it is tempting to think God is not with us. Yet, it is precisely in situations such as these that we find Immanuel, “God with us” (Matt. 1:23). We may hear testimonies from those blessed by heavenly signs (such as the wise men), or by the company of angels (such as the shepherds), but these should not be occasions for bitterness or grumbling against the Lord. For, like Mary, we have carried the Son of God within. We have freedom in Him even when we have no choice (2 Tim. 2:9). The presence of New Life gives us rest even when the world won’t give us a room for the night. He is the one to whom all signs lead, of whom all angels sing. We are of the same family as the King of Kings (Heb. 2:11). In tribulation, distress, persecution, famine, or nakedness, God is with us; “neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom. 8:35-39).

True Christianity

True Christianity…where can it be found? This is a question that concerns every believer, for everyone wants to experience Christ in the most authentic way possible. Among Christians, there are many recipes for authentic Christianity, and each person’s choice of church or denomination probably reflects their convictions about what ingredients are essential to faith in Christ. Some hold that true Christianity is the most traditional, while others follow the current move of God. Some say true Christianity is found where the miracles are happening, while others say it is where they are not happening. Some put stock in rituals, some do not. Some say we should meet in church buildings, some in houses. There are proponents of contemporary, pop-style worship, and proponents of choral worship. Prosperity is preached by some, poverty by others. Variations of belief and practice are manifold. These days, true Christianity may come dressed in shorts and a t-shirt, or wearing a suit and tie.

In his letter to the Ephesians, Paul prayed “that Christ may dwell in your hearts through faith” (Eph. 3:17). True Christianity, according to Paul, is found in the heart, where Christ dwells through faith, not in the outward appearances faith may take. When questioned about differences between Himself and John the Baptist, Jesus replied, “Wisdom is proved right by all her children” (Luke 7:25). In other words, being a child of God is not a matter of religious practice. Likewise, when discussing differences between Samaritan and Jewish worship, Jesus said, “[A] time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks” (John 4:23). Again, true worship of God is not a matter of “how” or “where” but Whom.

In light of these things, perhaps the question needs to be framed in another way all together. Does God want us all to conform to one “true Christianity,” or is He more concerned that our Christianity be true, regardless of what persuasion it is? Whatever convictions each of us have about tradition, miracles, rituals, worship, doctrine, and a thousand other things, it is possible to pursue our convictions with hearts full of faith, and to live our lives before God in spirit and truth.

The recipe, then, for true Christianity is, “And whatever you do, whether in word or in deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17). We cannot say the kingdom of God is here or there, in one outward expression of faith or another, “because the kingdom of God is within you” (Luke 17:20, 21). If we live by faith, Christ will dwell in our hearts, and where He is, true Christianity is.

Asking the Hard Questions

Disappointment with the church is something I regularly hear expressed by non-Christians and Christians alike. This is to be expected from non-Christians, and from Christians too, although it is hard to find out that we think so much like the world. Often, though Christians and non-Christians come from different perspectives, their conclusion is the same: somehow, the church was not what it claimed to be. Somehow, the church let them down, and they don’t want to be a part of it.
I do not deny that the church, being comprised of flawed individuals, has tectonic faults. The wealth of prophecy in the Bible not only confirms this but shows that the church’s biggest critic has always been God. However insightful we are when it comes to the church’s shortcomings, it has all been said before. The difference is that God doesn’t have the luxury of leaving. He made vows, vows in His own blood, to love and to cherish those He has called.
Ephesians 5:25 says, “Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word.” This is what the church needs. Unless the Lord continues to love her and give Himself up for her, she will never be what she is called to be. And how does the Head carry on this ministry to His body? How does my head care for my body? Through its members. Church, then, is a context in which the Lord can love His bride and give Himself up for her through individual members. “From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work” (Eph. 4:16).
Unfortunately, many Christians do not view injury as an opportunity to love and give themselves up for the church in the image of Jesus. Instead of suffering wrong, instead of letting death work in us that life may work in others, we come feeling entitled to a good experience and are offended if things don’t turn out (1 Cor. 6:7, 8; 2 Cor. 4:12). But are we above our Master who was crucified by His own people? Have we not understood Stephen’s speech in Acts 7? Jesus’s death crowned a history of God’s people persecuting their own—Joseph sold into slavery by his brothers, Moses rejected by those he was sent to deliver, and many others that Stephen doesn’t mention. If we took these things to heart, the things we suffer would not only make more sense but would have value (1 Peter 4:12).
Let’s take responsibility. It is our illusions of the church, and not the church itself, that have actually failed us. Perhaps…but this level of honesty is hard to come by. As victims, we are granted immunity from the hard questions, especially when it comes to asking the hard questions of ourselves. After all, we were injured, how could any fault lie with us? But we must ask ourselves the hard questions, and move from only receiving God’s love to being His love poured out for others.

“And he died for all, that those who live should no longer live for themselves
but for him who died for them and was raised again” (2 Corinthians 5:15).

Household Jesus

Ephesians chapter one confronts us with One who existed before creation, who encompasses every spiritual blessing, in whom God consummated all times, places, and realms. When considering such a cosmic Christ, it is tempting to wonder how relevant He is to our daily lives. But the real question is: How relevant are we to God? That Christ is the beginning and end must deeply affect us. God will never be relevant to us until we realize that there is no relevance outside of Him.

As Paul shares, he seems to run out of breath. No words in any language can encompass the One He has seen by revelation. Is our own vision of Christ so breathtaking? Or are we more interested in a small Jesus that mostly helps us live our own lives but doesn’t take us captive to His vision and purpose? The Old Testament speaks of “household gods,” idols set up in a small shrine in the home. If one wished to rearrange the furniture or move to another house, the gods could be picked up and placed where one wished. They were at the disposal of the family who owned them, and their purpose was to ensure the health and prosperity of the household. This is probably the sort of Jesus many want and have—a Jesus that stays in His place, that we can take wherever we wish, whose purpose centers on us and our desires. Whatever can be said about this household Jesus, we cannot say it is the Jesus of the New Testament. For the Jesus of the New Testament—the One who is before all things, in whom all things hold together—says, “Heaven is my throne, and the earth is my footstool. Where is the house you will build for me?” (Col. 1:17; Isaiah 66:1, 2). Anyone who has encountered Christ as He is understands they will occupy a place in His house, that He is free to pick them up and take them wherever He wishes, that their life exists for His purpose and desires.

Old Acquaintance Be Forgot

Imagine a new year’s celebration like this—

At midnight, there are no champagne corks popping, no noisemakers buzzing, no streamers or confetti flying. The neon orange ball does not descend in New York, no games are played, no half empty dishes of nuts or Chex-mix litter the tables. By and by, voices are heard all around. But instead of cat-calls and cheers, loud wailing clutches the air (Ex. 12:30).

The first Jewish new year was something like this. Exodus 12 begins with God telling Moses, “This month shall be for you the beginning of months” (Ex. 12:2). Following this, the Lord describes Passover: “Tell all the congregation of Israel that on the tenth day of this month they shall take every man a lamb according to their father’s houses, a lamb for a household” (Ex. 12:3). The lamb, of course, was to be sacrificed, it’s blood put on the doorframe of each house, so that God would pass over the house and spare those inside (Ex. 12:6, 7, 12, 13).

The beginning of the Hebrew year, then, was not determined by cycles of the sun or moon, by sowing and reaping, or by any other thing in nature. It began with the lamb who was slain (Rev. 5:6). At the stroke of midnight, the old had gone, the new had come (Ex. 12:29).

And yet the lamb was much more than the beginning of the year. Through the death of the lamb, God brought a new nation into existence, a people called to be His unique possession out of all peoples (Ex. 19:5, 6). Their history no longer belonged to or began with Egypt where they were slaves. Their beginning was the death of the lamb, by which they were brought out from among the Egyptians who said, “We are all dead men” (Ex. 12:33).

But the nation birthed through the Passover was not comprised of only Hebrews. Scripture describes it as “a mixed multitude” of Hebrews and non-Hebrews (Ex. 12:38). They were not a people because of common ethnicity but because they had believed God’s word and sought refuge in the blood of the lamb (Rev. 7:9, 10).

The Hebrew word for “beginning” is more literally rendered “head.” It can refer to a person’s physical head or to the ruler of a group. Exodus 12:2 could read, “This month shall be for you the head….” The people whom God passed over had a new ruler. They no longer suffered under the tyranny and oppression of Egypt’s Pharaoh. They were now under the headship of God and of the lamb, whose death purchased their freedom (Rev. 5:9).

We too have a Lamb according to our Father’s house—Jesus Christ (John 1:29). Paul says, “He is the beginning, the First-born from the dead, that in everything he might be pre-eminent” (Col. 1:18). When Christ was raised from the dead, we were all raised with Him and became “a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light” (1 Peter 2:9). We no longer find our history or beginning in this world. The Lamb of God has given us a new beginning in Him.

What was brought forth through the cross, what we now are, is of God (1 John 4:4). We are neither Jew nor Greek, nor are we defined by any other worldly designation. We are one New Man in Christ, sons of God because we have believed the truth, the gospel of our salvation (Gal. 3:28; Eph. 1:13, 2:14, 15).

Ephesians tells us that “the husband is the head of the wife as Christ is the head of the church, his body, and is himself its savior” (Eph. 5:23). Our Head nourishes and cherishes us as His wife—bone of His bone and flesh of His flesh (Eph. 5:29; Gen. 2:23). He does not lord over us to our hurt, or demand more and more of us like Pharaoh and his slave drivers (Eccl. 8:9; Ex. 5:9). For “Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish” (Eph. 5:25-27).

As this new year begins, I pray the Lord will deepen our experience of His Son. Newness of life is not only for those recently saved. We are to continually know Christ in the power of His resurrection, in His suffering, and in His death (Php. 3:10). Christ, our Passover lamb has been sacrificed and says to His beloved people, “I am making everything new!” (1 Cor. 5:7; Rev. 21:5).

“Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!”
(2 Cor. 5:17).

Under Siege

Under Siege

When God’s people were being particularly stubborn and self-reliant, the Lord would allow a foreign army to lay siege to important cities (2 Kings 25:1-3). By cutting off supplies and preventing traffic from moving in or out, the enemy hoped to bend the city to its will. By allowing the city’s resources to be cut off, God hoped the city’s people would turn to Him for what they needed. However, it was often a long time before either of these things happened. To find relief from famine, many resorted to cannibalism (2 Kings 6:25, 29).
There are times when the Spirit of the Lord must lay siege to us as well. How He does this varies: He may permit the enemy to be a thorn in our flesh; extra responsibilities may be thrust on us, depleting time for taking care of ourselves; God may even limit the time we can spend with Him. Whatever the case, God sees the self-reliance of our sinful nature and desires to free us from it. The flesh is a stubborn enemy. It will resort to spiritual cannibalism and feed on itself before it depends on God. But we will not turn or rely on Him as long as the sinful nature is allowed the resources it needs to thrive. Only under siege will we realize the famine that self is and turn to the One who promises, “Whoever believes in me will never hunger” (John 6:35).

Reflections on Colossians 3

Our life is hidden with Christ. We are no longer seen. What is mortal is swallowed up of life. We no longer live but Christ lives (Gal. 2:20).

Not only is our life hidden with Christ, but the life spoken of here is zoe, divine life, the life Christ is. "Your life" is not you. The life that is ours is of another kind. Genesis chapter one tells us that every creature comes forth from its own kind. Christ is the kind from which we come forth, from whom our life is. Our life is not bios, the physical life, or psuche, the self-life. Our life—who we now are—is the life that we have since we have been raised with Christ. It is the life above, where Christ is seated at the right hand of God (Col. 3:1).

We are told not to set our minds on things on the earth (Col. 3:2). That is not where our life comes from. That is not where our life is. The life that related to the old creation, that was the old creation, died. Our new life—our divine life—is in another place, above, raised, in God. In Him we live, and move, and have our being (Acts 17).

We are told to deaden our members that are on the earth. We are from above, not from the earth. It was through our members we related to this creation, this fallen world, through our members we carried on the intercourse of sin. But no more. "For you died." Because one died for all, all died (2 Cor. 5). The members, the medium of our sinful intercourse with the earth, were cut off. Like broken roots, they are powerless to draw the earth into us, powerless to hold us down in it. We are free, free in Christ and above. We no longer have members that drink sin from the earth. We ARE members of Christ: one body drawing one life from the one God.

"For you died." What blessed rest there is for a dead man. Nothing is required of him. "Blessed are the dead who die in the Lord from now on. 'Yes,' says the Spirit, 'They will rest from their labors, for their deeds will follow them.'" (Rev. 14:13). At a man's funeral, his employer will not slide up the casket and say, "Bill, I'll still need those reports on Monday." Neither will his wife, clutching a tissue to her nose, tearfully ask if he remembered to take out the garbage. In the same way, God won't come to a dead man and say, "Thou shalt," or "Thou shalt not…." The dead man is no more able to honor his father and mother than he is able to commit murder or adultery. He has no capacity for good or evil. Instead, our labors belong to Christ. If something divine is accomplished through us, Christ is the source. If we sin or fall short, that too is Christ's: "He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness" (1 Peter 2:24).

"For you died." Ecclesiastes expounds what it means to be dead with Christ:

For the living know that they will die, but the dead know nothing; they have no further reward and even the memory of them is forgotten. Their love, their hate, and their jealousy have long since vanished; never again will they have a part in anything that happens under the sun. […] Whatever your hand finds to do, do it with all your might, for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom (Eccl. 9:5, 6, 10).

Unlike the living, who anxiously anticipate death, the dead in Christ are no longer enslaved by the fear of death (Heb. 2:15). The dead know nothing except Jesus Christ and Him crucified (1 Cor. 2:2). They have no further reward. Whatever was gain to them they now consider loss for the sake of Christ (Php. 3:7). The dead in Christ are new creations. Old things have passed away. The memory of what they were is forgotten, and we no longer know them according to the flesh (2 Cor. 5:16, 17). Those who are Christ's have crucified the flesh with its passions—love, hate, jealousy—and desires (Gal. 5:24). They have no part in anything that happens under the sun because the world is crucified to them and they to the world (Gal. 6:14). In the world, activities are pursued with might, striving, ambition. But the dead in Christ rest. Christ's energy works powerfully in them (Col. 1:29). Christ is living in them and is doing His work (John 14:10). Dead men do not venture to speak of anything except what Christ has accomplished through them (Rom. 15:18). In Christ, there is no working, planning, knowledge, or wisdom. Christ has been made for us wisdom, righteousness, holiness, and redemption (1 Cor. 1:30).

When Paul says, "Put to death, therefore, whatever belongs to your earthly nature," he assumes that "you died," and also, "you died with Christ" (Col. 2:20; 3:3, 5). We cannot put to death unless we are already dead. Paul is not giving a command with the expectation that we fulfill it. He is asking us to believe in what Christ has already fulfilled. He is commanding us, as we live day to day in the world, to remain above, where we are already dead in Christ, hidden in Christ, raised in Christ, to remain where old things—immorality, evil desires, covetousness, and the other things he lists—have passed away and all things have become new (2 Cor. 5:17). Romans 8:13 is a good companion scripture: "[F]or if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live." As we remain in Christ, the Spirit is released to realize the death of Christ in our bodies.

We have this affection for ourselves, for our old life. We do not want it to really die. We want to help it, to change it, to rehabilitate it, and we want God to share our sympathy with self. This is as when Abram prayed that God would bless Ishmael, the fruit of his flesh. Or, like Samuel, we continue to pity and to pray for Saul in us when God is altogether done with him: "How long will you mourn for Saul, since I have rejected him as king?" (1 Sam). When the people of Israel were past reform, God told Jeremiah, "So do not pray for this people nor offer any plea or petition for them; do not plead with me, for I will not listen to you" (Jer. 7:16). God's plan is not to rehabilitate the old self. He crucified it and is finished with it. He wants us to leave it, to set our hearts and minds on things above, where Christ is seated, where our life is now hidden. Rather than wrestle with the old, we can just walk away from it. God wishes this to be simple for us, but our affection for self makes it a struggle. We mourn and pray for ourselves. We cry and beg God to covenant with our flesh. And yet if we saw how many of our tears flow from self-love we would cry less and believe more. God does not answer prayers for the old self. Christ is our new self, and He is ours without struggle, without tears. God would not have us try to change the old self (which is like a leopard changing its own spots)(Jer. 13:23). He would merely have us change clothes: "[Y]ou have taken off the old self with its practices and have put on the new self," which is Christ (Col. 3:9, 10).

"For you died…." These three little words are a mountain to our faith. They are hard to believe because we live with ourselves every day. We can't be rid of ourselves, of our petty reactions, our selfish desires, our vanity, and all the myriad of other ways we are a plague unto ourselves. Sin just keeps popping up. But we are dead: "For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been freed from sin" (Rom. 6:6, 7). Adam, the root and source of sin, was destroyed at the cross. We are free
Sometimes a corpse will move reflexively. Or, if a dead person's chest is compressed, residual air in the lungs will be forced out, vibrating the vocal cords, and causing a moan. But such occurrences do not mean a person has come back to life. "You died," and all the reflexive jerking of Adam won't change that.

"You died," as in, "You shall not murder," "You shall not steal," "You shall keep the Sabbath." The one whom the commandments addressed ("You") is no more. And where there is no one to command, there is no further use for the commandment.

God does not require us to be anything but dead and hidden with Christ in God. How can a dead man be anything? What can he be that will please God? God is not more pleased with some activities than others. He is not more pleased by our religious activities than with others. He doesn't want super-evangelists, prayer warriors, and the like. He wants us to be dead, hidden, raised. If Christ in us does no more than work 9 to 5 and raise 2.5 kids, then we should rest in that and receive God's pleasure in His Son. If He has us disciple many and minister in the church, we should again rest in that and receive God's pleasure in His Son and not in our activities. For how many years did being about His Father's business mean that Jesus did mundane things? He was no less about His Father's business when obeying His parents or learning the trade of carpentry than He was when casting out demons or teaching in the temple courts. In fact, the majority of His life was spent carrying out unspectacular duties related to family and occupation. Only the last few years of His short life were spent in public ministry. In this, God shows us that He is in every part of life, not just the small part we hallow simply because it includes explicitly religious activity. God is pleased by His Son in us, and His Son is in us at all times. Therefore, whatever we do, we should do "in the name of the Lord Jesus" (Col. 3:17). "Make it your ambition to lead a quiet life, to mind your own business, and to work with your hands, just as we told you, so that your daily life may win the respect of outsiders" (1 Thess. 4:11, 12). Paul's charge doesn't sound very ambitious. It seems to lack all zeal for the kingdom, all vision for reaching the world with the gospel. Just live life in Christ and Him in us? This can't be enough for God. But being an average person full of Jesus is more valuable to God, and will draw more into His kingdom, than 100 super-ministers who think they please God by their zeal.

Where the Wind Comes from and Where It Is Going

Fire, wind, and earthquake happened because of God’s presence, but God was not in those (1 Kings 19:11, 12). Manifestations or experiential hallmarks of God’s presence are not God. Signs follow those who believe, but signs are not God (Mark 16:17). Jesus healed many people, but healing is not Jesus. Jesus raised Lazarus from the dead, but resurrection is not Jesus. Rather, Jesus said, “I am the resurrection and the life” (11:25). We must never confuse the effects of Jesus’s presence with Jesus Himself. These things may serve as an initial point of contact with Jesus, and it may be that we know Him through certain things for a time, but ultimately, we must go beyond the ways He ministers to us, beyond supernatural manifestations, and beyond every experience to be had, and we must know Him as He is. If we do not, then we will not even really understand any ministries, supernatural manifestations, or experiences of God.

“The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going” (John 3:8). If we do not go beyond the experiential effects of God, then we are those who may hear God and feel His touch when the Spirit blows, but who do not know where He is coming from or where He is going. The center of our being is in ourselves and in this world and we know God as a sort of atmospheric disturbance—He rustles our leaves and moves things around, but as to His real nature and way of thinking we are basically ignorant. God is something we know of and regularly experience, but, like the wind, He is essentially beyond our grasp. This is seen in an exchange between Obadiah and Elijah—“I don’t know where the Spirit of the LORD may carry you when I leave you. If I go and tell Ahab and he doesn’t find you, he will kill me. Yet I your servant have worshiped the LORD since my youth” (1 Kings 18:12). Obadiah indeed served the Lord, but was not knowing Him by the Spirit. Elijah, however, was one who evidently knew God and moved with His Spirit. This is also summed up when Jesus says to His disciples, “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (John 15:15).

Jesus said that those born of the Spirit are like the wind. They know where they are coming from and where they are going, just as John’s gospel says of Jesus that He knew He had come from God and was returning to God (John 13:3). Those born of the Spirit, therefore, live and move and have their being in God. Their source is God (live), they proceed and move in God, they return (have their being) in God. Rather than living in the realm of our experience and only knowing God as He periodically moves and rustles things, God wants us to live and move and have our being in Him. In other words, rather than living in the earth and knowing the wind only by its touch and sound as it blows, God wants us to live in that place where the wind is coming from and where it is going.

Unfortunately, it is possible to experience God, to feel His touch, to hear His voice, and to know His presence, but not be of His Spirit. The scriptures are replete with examples of people like this. King Saul, for instance, was someone who prophesied on a regular basis and was seen often in the company of Samuel, a prophet and prominent man of God. Saul was anointed and ministered in his particular function as king. But, he did not keep God’s word, he did not know God, and, despite all his experiences of God, remained a fearful, grasping, murderous man at heart. Those that will say to the Lord, “did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?” are sons of Saul and will receive nothing from Jesus but the sad testimony, “I never knew you; depart from me, you workers of lawlessness” (Matt. 7:21-23). Just before Jesus explained to His disciples that friends know their master’s business, He explained what that business is—“This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you” (John 15:12-14). Those in whom Christ’s death and life are working, those who are participating in His cross, are those that are knowing God and who are His friends. They are those who have come from God and are returning to God and who move with the wind of His Spirit.