The Keys to Living in the Kingdom by John Corin - HTML preview

INTRODUCTION

Alas, sinful nation, A people laden with iniquity, A brood of

evildoers, Children who are corrupters! They have forsaken

the LORD, They have provoked to anger The Holy One

of Israel, They have turned away backward…The whole

head is sick, And the whole heart faints. From the sole

of the foot even to the head, There is no soundness in

it, but wounds and bruises and putrefying sores.

Isa 1:4-6

Christendom, much as Israel is described in this text, in this twenty-first century is in trouble. Don’t take my word for it; many insightful ‘watchmen on the walls’ and commentators have noticed this disturbing state of affairs. This includes ministers like Jack Hayford who spoke of it in alarming terms.

If pastors are not going to jail for serious crimes such as pedastry, embezzlement, murder, adultery, or some other egregious crime, those still in the pulpit are often overbearing and abusive. One preacher I saw was kicking people in the stomach to impart a (false) anointing, but have observed equally outrageous behavior, e.g., promoting offerings promising

Much we

of alt

thi h for

s c

the donor

riticism is a s.

im ed at the current feeble spiritual

health within local churches and their members, yet there are commentators with other concerns. Some are more alarmed by the worldly strategies employed by local churches to attract and keep adherents; either the loud rhythmic and percussive music, the amusing skit, dance routine, or some other performance. Others 6

point to the danger of ministers becoming celebrities with large followings with some even attracting hero worship. Many now

‘perform’ to vast audiences addicted to extravagant and dramatic

‘ear-tickling’ preaching, ecstatic prophesying, or healing and deliverance by ‘miracle workers’. Add to this the numerous believers committing sins dishonoring God’s Name and bringing shame to His cause and it all points to a church in deep decline.

To witness the moral scandals and decline in the ‘camp’ where I belong—the charismatic or Pentecostal—has been especially disheartening. Especially when these novel changes in doctrine and practice are often ‘modernizations’ undermining the ‘decency and order’ (1Cor 14.40) ordained for the church. Some of them, seriously damaging its calling to be the ‘pillar and ground of truth’

(1Tim 3.15). The adulteration of values and beliefs has certainly left in its wake numerous believers now with spiritual ‘maladies’, some with ‘cancers’ threatening their eternal destiny. I sometimes wonder if the church will ever recover from this; indeed, if it does, I suspect it will necessitate a severe pruning of the ‘true vine’ (Jhn 15.1ff). A radical but necessary solution if the Lord is to have the

‘assemblies on Mt Zion’ (Is 4.5) overseen by shepherds with,

‘integrity and skill’ (Ps 78.72).

Some of this debasement of the faith ‘ once delivered to the saints’ (Jude 3) has been observed from a distance and some at close quarters. The unhealthy, even pathological ‘discipleship shepherding’ movement of the ’60s was one I observed firsthand after a group subscribing to this heresy joined the church where I fellowshipped for a short period. Now, the 7

worst excesses of this teaching could not be blamed on the ‘five’

ministries, yet it spawned numerous examples of non-biblical control over the ‘sheep’. I also witnessed close up the ‘hyper-faith’

movement with its radical teaching on ‘confession’ and ‘standing on the word’ (‘blab it and grab it’ in colloquial terms). Plus, I served alongside ministers who embraced the ‘egalitarian’

interpretation of the authority of women in the church; only to see this ‘feminist’ reaction to divine order create confusion.

Another alarming trend witnessed was the ‘health and wealth gospel’; only to see its followers often infected with carnal greed and an inordinate desire for riches. And before retiring from ministry, I was a member of a church that embraced the ‘Toronto Blessing’. Suffice it to say, what I witnessed was dubious, a mixture at best and at worst, demonic. It fell far short of the authentic divine visitation enjoyed by the assembly I attended more than fifty years ago.

These threats (some more than others) have injured not only the health of the church but aided in the ungodly regarding the churc

S h new c

ome of ontempt

these c .

ha

nges to doctrine and praxis have been less

radical, yet still troubling. One example is making the corporate gathering a ‘spectator sport’, i.e., an entertaining ‘concert’ with loud, amplified percussive music, strobing lights, and smoke machines. This plus the platform singers dominating the corporate singing experience so the congregants tune out the clamor to passively watch the ‘performance’. Add the trend to sing overly rhythmic egocentric choruses to percussive music catering more to the soul, and this has all but sidelined true ‘worship in spirit’, the prophetic song of the Lord, and vocal gifts of the Holy Spirit. On top of all that, we have a plethora of pulpits peddling warm and 8

fuzzy ‘lifestyle preaching’ on attaining success, fulfilling a personal ‘dream’, and ‘achieving a destiny’. This feel-good pap and other topics has left little room for the ‘preaching of the Cross’ and the call to pursue holiness.

The current reliance on psychology and ‘psychobabble’ to provide counsel for troubled souls is yet another sign of decline; as in other fields of ministry, brass shields have been substituted for gold ones (See 1Kgs 14.27). Another concern is the current fondness of ministers to seek academic awards to gain recognition.

Now, I am not against advanced studies of scripture (I taught in such institutions) but when this trend fosters carnal pride and dependence on the ‘arm of flesh’, it is a dangerous trap. Yet, as much as these signs of decline are a worry, my unease has more to do with the low spiritual life evident in so many believers, even those supposedly consecrated to the Lord. This and the insipid pursuit of holiness—another trend—now has a growing number of believers exhibiting lifestyles anything but devoted to intimacy with the Lord.

Not only do believers exhibit behavior dishonoring to God, many also hold beliefs unfaithful to biblical truth, another sign of a token adherence to the faith. And rather than live as true disciples, believers now are adopting lifestyles of the world; either slavishly following its fashions or watching its immoral and violent entertainment when glued to the TV or the internet.

Since Constantine made it ‘easy’ to be a Christian, the church has always had a ‘mixed multitude’, but this debasement in standards has snowballed to see many with priorities far from the mandate to ‘set your mind on things above NOT on things 9

of this earth’ (Col 3.2). Often chasing temporal success, be it fame, fortune, or happiness; seeking the reward of ‘ all things’ before

‘seek(ing) first the ‘Kingdom of God’ (Mt 6.33).

The deterioration has now reached the point where dishonesty and lack of integrity are epidemic among believers.

So bad, some refuse to employ other believers for trade services because the ungodly are more trustworthy. To know the number of ‘christians’ cheating on paying taxes, their wives, or business partners would be an eye-opener. Add all this up, and the failures in behavior and doctrine (many not mentioned) strongly point to the time when the ‘love of many will grow cold’ (Mt 24.12) and it to find ‘faith’ (Lk 18.8) on the earth an open question. A scenario much closer than many imagine, it s

More

e

ove ems to m

r, this cra e.

ving for ease, acceptance, and popularity

has believers opting to please themselves rather than, ‘ deny self-daily and take up their cross’ (Lk 9.23). Too many pursue the comforts of an affluent lifestyle, as crucifying the ‘flesh’ is seen as too ‘legalistic’ and living sacrificial, consecrated lives is not exciting. Instead, the ‘pleasures of sin’ (Heb 11.25), the

‘deceitfulness of riches’ (Matt 13.22), and ‘things of this world’

(1Jhn 2.15) are sought. As to suffering ‘for righteousness sake’

(1Pet 3.14), this is far from the minds of many.

The possibility of discomfort, deprivation, or boredom in this new century sees the children of God behave more like Esau who,

‘ sold his birthright’ for a ‘mess of pottage’ (Heb 12.16). An epidemic of backsliding into apathy and indifference to ‘heavenly things’ that has more than a few going further—either into unbelief or apostasy. Also hard to miss is the large swathe of believers still bound by habits and lusts of the flesh even many 10

years after ‘conversion’. If it’s not bondage to a serious sin, it is the inability to gain victory over cravings for food, entertainment, and excitement; often in the lust for sexual voyeurism, or an addiction to cigarettes, alcohol, and illicit drugs.

However, the more telling evidence of an unhealthy church is the number failing to maintain the spiritual disciplines of a follower of Christ. The widespread lapse in regular prayer, praise, reading, and study of the bible—all vital to pursuing a righteous life—is nothing short of alarming. This becomes a staggering number when those failing to regularly ‘assemble together’ (Heb 10.25) even in an informal ‘house fellowship’ get added. The number of ‘unchurched’ believers may, in fact, exceed the

‘churched’. Overall, in choosing to ‘go with the flow’ of the world, many are forgetting to be ‘faithful in all things’ (1Tim 3.11).

Summing up: too often, the difference between the conduct of the ungodly and many who claim to be ‘born again’ is negligible.

To find a believer walking the pathway of separation from the world with a radically different lifestyle is rare. That is, a life so exceptional and distinctive it glorifies ‘the Father in heaven’ (Matt 5.16). The sad truth in all of this is many will only realize their poverty of spirit and lack of intimate knowledge of Christ on the day of reckoning when they hear, ‘I never knew you’ (Matt 7.23).

Rejected because they failed to live a dedicated, holy life. To imagine a ‘nod to God’ rather than what is required of a disciple will not be punished is more than naive.

11

This decline in spiritual life has seen believers leave the historic churches in droves, at least in developed nations; every week, members walk out church doors refusing to endure the scarcity of spiritual life or the ‘shenanigans’ they witness.

Seeing it as the only option to find genuine fellowship and experience ‘Kingdom life’, many go ‘outside the camp’ to gather in home fellowships or other unconventional gatherings.

The more disillusioned choose to remain ‘un-churched’ even as they continue to live dedicated to the Lord. Not an ideal scenario, but they say better than the mess left behind.

I realize this cataloging of failures and errors is more than some like; it is unedifying, discouraging, and even depressing. But I purposely have spent this chapter identifying the ‘symptoms’ of a sick church to highlight a prescribed remedy—one far more edifying! Indeed, what I recommend to cure the patient will be heartening, hopefully, helping many to experience fresh life in the Kingdom of God. Now, is there a simple cure for this ‘sickness’ in the body of Christ, e.g., a course of ‘vitamins and supplements? Most

‘watchers’ concerned about this decline in faith don’t believe so.

They see much stronger medicine is required if God’s purposes for the church are to be fulfilled before the end of this age, even surgery to cut off ‘ the branches not bearing fruit’ (Jhn 15.2). I see it requiring surgery, medicinal treatment, and extensive rehabilitation to correct the symptoms the ‘patient’ presents—the full gamut of remedial attention.

With too many believers hanging on to falsehoods from humanistic understanding and demonic deception (new age beliefs in particular), it certainly calls for a return to biblical teaching.

12

Truth rectifies wrong mindsets, warped worldviews, and false beliefs, even when deeply entrenched and in grave error. But more than the false beliefs need correcting, a push to rectify the ‘soulish’

and worldly practices (despite their popularity) polluting the

‘temple’ of God must also be on the agenda. If biblical structures, ministries, and the worship God desires are to be restored, it requires both approaches.

My twin grandsons were born three months premature (at 900g and 1200g) because of insufficient nourishment in the womb and this has impacted their health. Numerous ‘followers’ of Christ suffer a similar deficiency, one of truth, and others, due to a premature ‘new-birth’, struggle to live as true disciples of Christ.

Now, I realize more factors play into these problems with ‘new born’ believers, including a lack of conviction of sin, delay in being water baptized, and not experiencing the ‘Baptism in the Spirit’ (the third leg in a disciple’s biblical foundation). But whatever the cause, many start their new life in Christ

‘handicapped’, some with severe ‘disabilities’. This is why my book highlights a critical element missing from the modern ‘gospel diet’. As ‘folate’ in the mother’s diet during pregnancy prevents

‘spina bifida’ (a serious outcome), I am convinced a major part of the solution to this sad reality is the remedy proposed in these pages.

I refer to the missing element of REPENTANCE. The biblical tenet virtually absent from all current evangelism and in the discipling of believers. What we have instead is a

‘gospel’ best characterized as ‘easy believe-ism’; where the message of salvation asks little of a sinner other than to ‘ask Jesus into their heart’. A travesty of the ‘good news’ the church 13

is commanded to preach to make disciples. This lack of the call for repentance (a wholehearted turning away from sin) has left the church a deficient gospel, and as a result, false ‘converts’.

Restoring the truth of repentance won’t remedy all the ills of Christendom, but it will increase the number truly ‘born again’ and growing in grace. After reading my book, I trust you will agree with the remedy; even more, heed the exhortation to live for Christ by embracing a daily walk in repentance.

Though reticent to labor the focus of this chapter, I am com-pelled to add this comment by a gospel preacher I received recently.

AMERICA - HARDER or EASIER for CHRISTIANS?

About a month ago during a time of great trial in my walk Jesus the Lord spoke to me about being a true follower of Him, not a nominal believer but a true follower. The word I heard was that America is the hardest place in the world to be a believer. This came as a shock to me, for I had often thought and commented on how easy we have it here. But what the Lord opened to me is how hard it is to walk with Him in this land of comfort. It is so easy to be distracted by the cares of this world in our nation, in fact so easy, we have created our own American doctrine to make us feel better about a lack

If of

y devot

ou nee ion t

d Je o

susJe

f sus

or .

every meal it’s far easier to trust Him, and if meeting with a body of believers puts your life at risk, commitment would be easier. Let’s face it - we have built a “what’s in it for me”

doctrine to fill our buildings and programs. What’s amazing is that we even believe that God has blessed us with all these distractions. We’re even taught to pray for them. After all, surely God wants us all to be rich 14

and happy. This very notion causes us to max out credit cards and other credit, so we can look the part. Even our churches fall for the

“bigger-newer-nicer” lie! If we go back to the basic Gospel we can’t teach the American doctrine because the words of Christ dispel it completely. Even when Jesus gave us a model of how to pray He taught us to be dependent upon Him. “Give us this day our daily bread” is a simple request, isn’t it? Can you find a prayer for riches or possessions in it? Think about this - how can the Lord provide our daily bread when our cabinets, ice boxes, and freezers are full? Do you get the point?

Being a follower of Christ is almost impossible in our nation. So many of the things we say God blessed us with are distractions given to us by our adversary the devil designed to turn us away from Jesus. This is why we don’t see the power of God in our life, we simply don’t need it, or, in fact, want it. It would mean an end to our way of life and sure death to the American doctrine of feel-good religion—a bloodless, powerless conviction-less, and (last but not least) God-less faith.

The condition of the body today is sickening. We can’t even call sin

“sin” anymore. I am ashamed of myself and other leaders who have let our walk slide so far. Starting with me I repent for the half-hearted service to the Lord and struggling with sin that should be put away. Help me Lord to walk worthy of your calling. In the last few days I have seen men that once walked with Jesus struggle with the world and struggle over issues that should not even be a consideration for a true follower of Christ. God help us to return to you with a pure heart, break us Lord, open our hearts to you.

In the next few days, we will be conducting prayer and repentancemeetings through our network of churches and house churches as well as out in the public arena… We must repent and cry out to God for our nation. We have slept long enough.

15

DARREN SMITH

16

CHAPTER 2

A FULL GOSPEL

But even if we…preach any other gospel to you than

what we have preached to you, let him be accursed.

Gal 1.8

Changing the gospel entrusted to the church to preach and teach alters the only message that can save both sinner and saint.

Rendering the ‘good news’ powerless (at some level) to convict of sin, change the mind of the rebellious, and engender faith in the Savior. And when the gospel is the ‘power of God unto salvation’

(Rom 1.16), putting in jeopardy believers enjoying the installments of salvation. Confirming propagators of a false message deserve the judgment called for in the verse.

AN ADULTERATED GOSPEL

‘Stand…in the liberty by which Christ has made us free, and do not be entangled…with a yoke of bondage.’ (Gal 5:1) Adding ‘legalism’ was the prevailing corruption of the gospel in the first century. But this adding of ‘dead works’ by the

‘Juadizers’ diminished faith as the real ‘work’ (Jhn 6.29), both for sinners to be converted and saints to ‘live by’ (Rom 1.17). It saw believers thereafter struggle with these legalistic requirements and, hence, the denouncement of those robbing the church of its freedom in the new covenant in verse above.

At this end of the age, the opposite is true; the gospel has been stripped of the truth of repentance to make it less demanding.

Only to leave the church with a novel ‘low fat’ gospel where the sinner is offered salvation as a ‘free gift’ merely by ‘asking 17

Jesus into their heart’. A travesty of the apostolic gospel when salvation has the two requirements of repentance and faith; both for the conversion of sinners and the ongoing salvation of believers. The harm from this should surprise no one.

‘ For men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny…our Lord Jesus Christ.’ (Jude 1:4) Pulpits now emphasize grace, but often it is a caricature, stretching grace beyond its biblical meaning.

Especially when it omits repentance from sin as a requirement for the ‘new birth’ and the path to holiness. This adulteration now has many believing it is no longer even necessary to, ‘ keep the commandments’ (Jhn 14.15,21) of the new covenant. A dangerous change, for in one swoop it omits the need to shun sin and worldliness and the imperative to pursue holiness.

Indeed, some preach all ‘legalistic’ constraints are gone as believers are to enjoy the ‘liberty’ grace offers; yet, what is promoted is not ‘liberty’ but freedom bordering on license—

often linked to the g

Hence, the

o

numeral in li

ous se fe

r is ‘to be ha

mons ‘tickli pp

ng y’.

the ears’ (2Tim 4.3)

of believers with topics like realizing the ‘American Dream’ or another worldly aspiration; a friend even told of hearing a sermon on how to profit from the stock market! Or it is the false notion a simple request for forgiveness is the only requirement for Heaven to pardon sin. Some say this is even unnecessary as grace has made it or any other prerequisite moot. No wonder religion today has a lax attitude to sin and much of what displeases the Lord, with more and more believers subscribing to the ungodly maxim of ‘even if permission is not granted, forgiveness is’—a travesty of biblical truth.

18

When ‘false brethren’ (Gal 2.4). change the grace of God (i.e., favor or imparted strength that is not deserved) into what is none other than ‘greasy grace’, the phrase ‘turn the grace of God into lewdness’ (Jude1.4) perfectly describes them. (The greek for ‘turn’

means to ‘change into something different from its true intent’.) Minimizing the imperative to shun sin is to pour gasoline on the sin of presumption (Num 15.30), lighting a fire to see many get burnt. The grace of God is to be cherished, not a gift to be taken for granted. Taking liberties with it inevitably breeds the mindset of presuming upon Heaven’s mercy, a slippery slope ending, more often than not, in ‘antinomianism’ (living without law) (Rom 6.1,15). The error Paul also addressed when reminding the Corinthian church of what Israel suffered by ‘overly testing’ (1Cor 10.9) the grace of God. In other words, warning of the judgment sins of presumption can incur.

A ‘FULL GOSPEL’

‘For I have not shunned to declare to you the whole counsel of God’ (Act 20:27). The gospel, ‘once delivered to the saints.’

(Jude 1.3) is the good news of salvation in Jesus Christ, the Son of God, who died on the Cross and rose again to secure atonement for the sins of humanity. (1Cor 15.1ff) This alone offers forgiveness for sin to ‘whosoever will’ receive salvation as a gift—except this gift is not ‘free’. Like any other requiring the recipient to reach out to take it, this gift has conditions attached. The foremost is a sinner must not try to earn it by offering ‘works’; forgiveness and justification in God’s sight are based in the efficacy of the blood of the Savior. However, to accept only this truth is not sufficient; the sinner has other 19

conditions to meet to receive what Christ purchased on Calvary.

Even the requirement for faith is not the ‘full gospel’. To have the

‘whole counsel of God’ (Acts 20.27), both sinner and saint must know other truths, but before detailing them, let me make this clear. Fulfilling any other requirement does not earn salvation, it simply makes the sinner ELIGIBLE. By way of illustration: to join the elite Royal Grenadier guards of England a man must be a certain minimum height, but in meeting this requirement the applicant has not earned the role—his height simply qualified him for it. Let’s, then, look at what it takes to qualify for salvation.

THE REQUIREMENTS

‘Testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.’ (Act 20:21) ‘To open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those…

sanctified by faith in Me.’ (Act 26:18) These texts spell out the two basic requirements for salvation—the first is repentance and the second is faith—one without the other is insufficient.

With the imperative for both to be in place for genuine conversion, it is regrettable to see an emphasis almost solely on the second requirement. A stress on faith many say is justified by the 16th-century catchphrase of ‘sola fide’ (faith alone). But this reformation slogan had words added —these, ‘but faith is never alone’. W

This foc

ords ma

us on one reny se

quireem una

ment ( wa

fait re of.

h) ha

s surely been at the

expense of the other; hence this defective gospel of ‘easy-believism’. Granted, it is not sufficient to preach repentance only, but this has never been a problem as far as I can tell. The bottom line: for divine balance, Heaven has prescribed repentance as the 20

step of turning away from Satan and sin, and faith as the step of turning toward the Lord. In other words, to preserve both requirements, the willingness to turn from ‘sin’ must accompany faith in Christ. Indeed, the readiness to change direction helps facilitate faith, and tinkering with this gives the dubious results seen today.

THE FIRST WORD OF THE GOSPEL

‘When Jesus heard it, He said to them, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.’ (Mar 2:17) ‘And he went into the entire region around the Jordan, preaching a baptism of repentance for the remission of sins.’ (Lk 3:3) ‘So they went out and preached that people should repent.’ (Mar 6:12)

‘And that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. ’ (Luk 24:47)

‘Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.’ (Acts 2:38) ‘Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord.’

(Acts 3:19) ‘Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent.’ (Acts 17:30)

‘Leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God.’ (Heb 6:1) This comprehensive list confirms the first word of the gospel is the call to repentance. The sinner challenged to 21

believe in Jesus Christ must also be faced with the mandate to turn from sin. In fact, the willingness to repent releases the grace to trust, rely on, and adhere to Christ. Faith from above must undergird any natural capacity the sinner may have to believe in Christ, and this is given in response to obeying the call to repent.

Reversing the order only creates a problem with faith. Now, sinners reject the gospel mainly because they, ‘love darkness rather than light’ (Jhn 3.19), yet many claim it is something else.

Some say they are unable to have faith in Christ even if they want to, but this is false as the real problem is usually an unwillingness to turn from sin, not a lack of faith. The struggle to believe is due to underlying rebellion. Others claim their ‘unbelief’ is due to an intellectual problem, perhaps an unanswered question, but this also is often not as they say but a moral problem. They too find it unpalatable to turn from a life of sin. All this should not be a surprise when the unregenerate heart is an ‘enemy of God’ (Rom 8.7), in revolt against His lordship. The bottom line: grace from above makes possible faith in Christ, but Heaven grants this

‘undeserved favor’ to those willing to turn from rebellion.

WHAT IS TRUE REPENTANCE?

Not only has the call to repent been stripped from the gospel but its meaning is not made clear when it is included. I once asked an official in a worldwide evangelistic association why the gospel message they preached did not include repentance and was told, “Oh, we don’t need to specifically mention that, it is just part of faith”. This lax understanding of the role repentance plays in conversion and how it is distinct from fa

‘I it

re h is woe

joice,

ful.

not

that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner…

22

For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.’ (2Cor 7:9, 10) The KJV bible translates two greek words in the N.T. with only the one english word ‘repent’. But the first of these words means to regret actions (what Judas did (Mt 27.3), and is called ‘worldly sorrow’ in the text above. The second greek word, ‘Metanoeo’ (Str3340), conveys true repentance and has the basic meaning, ‘to think differently or afterwards’, or ‘reconsider’ (morally to feel compunction).

Thayer’s lexicon defines it as ‘to change one’s mind for the better, and to amend with abhorrence of one’s past sins’. Vines (Dictionary) says it is ‘to perceive afterward, to change one’s mind or purpose, always invoking a change for the better’.

Repentance, then, has two major aspects; the ‘change of mind’

first, and second, the ‘outward changes’ from rethinking. When actions are to demonstrate the change in thinking, the ‘act of repentance’ and the ‘fruits of repentance’ (Matt 3.8) must be evident for true conversion.

In other words, unless there are changes in both directions—away from sin and towards God—conversion as the bible reveals has not occurred. Now, those with a profound

‘born again’ experience often testify to radical changes from the start. But as a rule, wholesale change at the beginning is not what God expects; He recognizes people usually turn from their old lifestyle and conduct as their heart is renewed over time. Nevertheless, basic ‘fruits of repentance’ should be evident at the beginning to demonstrate a genuine decision was made to be a disciple of Christ. The minimum ‘fruit’ for the repentant convert is their willingness to be baptized in water; it 23

is the ideal test to prove the commitment to leave the old life behind to follow Christ is genuine.

‘Worldly sorrow’, by contrast, never leads to the changes of true conversion. Incomplete or phony repentance can result in new behaviors but not necessarily praiseworthy ones. For instance, it can make a person more careful about repeating the sin or crime, even devious in covering it up. Besides, changes for the better are usually short-lived; to turn from ‘useless things to the living God’ (Acts 14.15) takes true, godly sorrow.

Repentance, then, is best understood when the evangelist R. A.

Torrey defined it as, ‘such a sorrow for sin, such abhorrence for sin, such a change of mind about sin…it leads sinners to turn away from sin with all their hearts.’ Fake repentance, then, is often the reason converts’ show no or little evidence of genuine change. Even why they continue to struggle to grow in the Lord and remain ‘infantile’ with all the problems of infants, with som

GOD e fina

L

lly ba

Y SORR cksli

OW ding

LEA to fall aw

DS TO A ay

C .

HANGE OF HEART

What other changes should result from true repentance?

First off, a new set of biblical beliefs to replace innate worldviews and mindsets. Corrections only realized over a lifetime as humanistic philosophical frameworks, false concepts, and mental constructs are replaced by the ‘mind of Christ’. (Hasty changes are often superficial and limited.) Alterations so godly motivations and goals essential for the transfor

mation of behavior are also imbibed.

A CHANGE OF ALLEGIANCE

‘For they declare…how you turned to God from idols to serve the living and true God.’ (1Thes 1:9) The sinner’s loyalty before 24

conversion is usually to their family, nation, and perhaps a sports club or similar entity. More often it is to themselves if they are honest. Yet, the allegiance of a sinner not ‘serving the living God’, is really to the kingdom of darkness; they serve the devil and the ‘idols’ of this world his kingdom empowers.

A core outcome of repentance, then is a change in allegiance so the convert willingly submits to the ‘Lord of all’—an impossible ask if prior allegiances are not renounced.

Repentance is when old masters are disowned and fidelity given to a new ‘Lord’.

‘ Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.’ (Rom 8:7) This change in allegiance includes forsaking rebellion to the ‘ways and thoughts’ (Is 55.9) of Heaven; now the convert chooses the Kingdom’s precepts of righteousness over those of the world. By being ‘ obedient to the faith’ (Rom 1.5), it also means the convert is obligated to turn from a life of independence and willful self-pleasing (‘doing it my way’) to submit to the will of God. The bottom line: the sinner is not only called to take Christ as Savior (the popular offer) but also make Him also their ‘Lord’. And lest any be mistaken, ‘Lord’ in scripture means ‘master’ or ‘sovereign ruler’.

Of course, relinquishing self-autonomy so Christ is the master is a work in progress as the convert learns to obey His commands and comply with His wishes. Repentance is not a short dash but an ongoing walk over many years, hopefully, reaching a level of consecration where His approval is eventually sought even on habits and buying behavior. ‘If Christ is NOT Lord of all, then He is NOT Lord at all’.

25

A CHANGE OF BELIEF

‘But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.’ (Heb 11:6) The changes in thinking must include a newfound belief about God; atheistic or agnostic positions must give way to ‘believe He is’

i.e., He exists. But much more must change as the convert discovers the truths of the bible. The understanding is darkened before conversion, (Eph 4.18) and any knowledge of God is usually inaccurate, humanistic, even demonic. The distortions of His character and ways must be discarded (even if incrementally); especially any caricatures from worldly understanding or false philosophy. If God is to be given the honor, majesty, and worship due, He is to be beheld in all of His glorious ex

A CHANG ce

E ll

I ence

N W .

HAT IS TRUSTED

‘This I…testify…that you should no longer walk as …the Gentiles walk, in the futility of their mind.’ (Eph 4:17) The human mind can be fickle; at times, its thoughts utterly futile.

To realize these required changes, the believer must turn from their previous reliance on intellect and rational thought, even logic. Indeed, so prone is the mind to err, to trust in mental constructs, opinions, and viewpoints accrued before conversion is the height of arrogance. Wisdom’ garnered from the world with its reliance on the intellect must, therefore, be held as suspect, and discarded when found to be at variance with the truths of scripture. Yet, to succeed in this quest of giving up every, ‘way that seems right to a man but its end is the way of death’ (Prov 16.25), it is not only wise to embrace repentance but mandatory.

26

‘Trust in the LORD with all your heart, and lean not on your own understanding.’ (Prov 3:5) This dethroning of ‘humanistic’

understanding as the authority in deliberations and judgments is a critical outcome of conversion; otherwise embracing scripture as the touchstone of truth is a lost cause. But also vital for the convert to jettison all ‘arguments and every high thing that exalts itself against the knowledge of God’ (2Cor 10.5). Now, this outcome is mainly realized as they continue to grow in faith and understanding of biblical truth, yet equally, as they also grow in humility. Unless there is the lowliness of mind to discard what was previously held dear and trustworthy, accepting divine truth is impossible.

Indeed, the believer must subscribe to the adage, ‘the more we know, the more we realize the less we understand’. Now a disciple of Christ is bound to do all He asks, (Cf. Jhn 2.5), and for the most part, this means responding to His words recorded in scripture, e.g., ‘take My yoke and learn of Me’ (Matt 11.29). Yet their response to biblical truth and any directive will boil down to the place the intellect and mind have in the disciple’s life—the deference given them. If rational thought and logic still reign supreme, this will be an uphill struggle. I am not, of course, suggesting ignoring these natural faculties; the text quoted above says not to, ‘lean on the understanding’ (Prov 3.5). The degree a believer relies on cognitive abilities is the issue. In their place, the mind and intellect can be most helpful, so I am not advocating discarding all rational thought. As long as full confidence is not in them, they can be dutiful servants; only, in any judgment or consideration, they are not the ultimate authority.

27

Believers differ in how they understand the bible and the truths they hold as sacrosanct. This renewal of mindsets and beliefs, therefore, is not a simple or quick process. To overcome the mind wanting to be carnal, proud, and logical to the detriment of ‘the wisdom that is from above’ (Jam 3.17) is a lifelong battle. In fact, despite ‘postmodernism’ highlighting the need to move away from the Enlightenment’s excessive worship of reason and logic, too many believers rely too much on the intellect and critical thinking in searching for truth. This doesn’t mean I advocate mindless acceptance of what is promoted as the truth of scripture—I don’t. Any doctrine advanced is to be tested (1Thes 5.21) to ‘prove what is that good and acceptable and perfect will of God’ (Rom 12.2), and this requires ‘weighing’ by both the mind and spiritual faculties. Interestingly, Israel had to conquer two kings to possess their inheritance, and these giants (Sihon and Og) both dwelt in cities with names meaning ‘reason’ and ‘intelligence’

(Josh 11.1; 12.2). Unless victorious over them, Israel couldn’t possess wha

BEHAVt wa

I

s theirs;

ORAL C

th

HA is

N princ

GES iple holds for the church

today!

‘That you put on the new man which was created according to God in…righteousness and holiness.’ (Eph 4:24) What other

‘fruits of repentance’ should result from this renewal of the heart and mind? John the Baptist said the changes were to be behavioral, practical, and observable; hence, he told the soldiers, tax collectors, etc., to treat others with honesty, dignity, justice, and compassion (Lk 3.8-14). The more complete answer, however, is in the passage cataloging what is to ‘put off’ from the old life so the new can be ‘put on’ (Eph 4.22-29). Paul’s list includes ‘sins of the flesh’ such as lying, immorality, stealing, and foul language, 28

sins most would agree must go; but he then adds unforgiveness, bitterness, hatred, jealousy, and malice, sins ‘of the heart’ able to grieve the Holy Spirit’ (Eph 4.30-32). Hence, both overt and covert sins are to be ‘put off’ for the believer to

‘ walk worthy’ (Eph 4.1) of their calling—all while they ‘put on’ righteousness. (By the way, ‘putting on’ opposite attitudes and behaviors negates the ones ‘put off’.)

Now, when this ‘putting off’ the old life is a lengthy process, it calls for much patience; especially with the more entrenched sins

‘of the heart’. Besides these changes, the convert is obligated to make another important one—to ‘put on’ certain devotional habits.

Something I realized, fortunately, soon after my conversion, so I made sure, therefore, the spiritual disciplines of prayer, praise, and reading the Bible were included in my daily schedule. A practice I observed in a devotional time specially set aside each morning.

Those habits plus the study of scripture at other times and regular attendance at church services. I found all were necessary to maintain my new walk and way of thinking. The bottom line: each person has a unique testimony about the changes in their life after conversion and the order they occur. When these changes can take many years, what counts is the willingness to do this, not the time it takes.

FAITH IN CHRIST

‘That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.’ (Rom 10:9-10) This ‘gospel’ in vogue now has also 29

diluted the requirement to have faith in Christ for forgiveness and

‘justification’ before God. Rather than demanding too much, it has made it easier as the sinner now only has to believe ‘Jesus died for their sins’ (and ‘ask Him into your heart’). True, comply with the above text, but in reality, asked to subscribe to little more than what the ‘demons believe’ (Jam 2.19). This travesty of faith dictates its nature be explained.

‘So, they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.’ (Act 16:31) All agree faith is a requirement for salvation, but what sort of faith? Is it merely ‘believing Christ died for sin’ as this novel ‘gospel’

claims? Certainly not! Such a message negates the call, nay the command, for the sinner to ‘ believe on (or in the person) the Lord Jesus Christ’. Yes, the convert is to believe certain

‘propositional truths’ about Christ Jesus—He is the Son of God who died for sin, rose again from the dead—and other fundamentals concerning His work in redemption. When false

‘christs’ (new age and others) are promoted, trust cannot be in any ‘savior’. But subscribing to facts does not satisfy the primary requirement for the sinner to put faith in the person of Christ Jesus. That is, trust Him to be the Savior who delivers, provides, sustains, and protects. To say this is the same as accepting facts about Christ (even if they are true) is a delusion. Assenting to facts can never result in disciples with long-term allegiance to the Savior. Only a commitment to the person of Christ ensures the convert will be able to ‘endure to the end’

“C (Ma

ome tt 10.22)

to Me, all .

you who labor and are heavy laden, and I

will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls, 30

For My yoke is easy. ” (Mat 11:28-30) To greatly respect someone is not the same as being married to them. Hence, believers are to do more than respect or even honor Christ, they are to ‘know’ Him as their ‘betrothed’. The relationship epitomized when Christ said ‘take My yoke’, the agricultural device so two animals move in tandem and can work as a harmonious unit. The bottom line: the faith which trusts Christ to be the ‘propitiation’ for sin must also rely on Him to save from the ‘world, the flesh and the devil’. To be ‘all they need’.

Reliance both on His character and promises that keeps growing as the believer goes ‘from faith to faith’ (Rom 1.17).

Indeed, a lifelong quest as experiential knowledge of the Savior is developed.

31

CHAPTER 3

THE PREACHING OF REPENTANCE

That repentance and remission of sins should be preached

in His name to all nations, beginning at Jerusalem.

Luke 24:47

Mention the word repentance, and what usually comes to mind is a ‘wild-eyed’ preacher with a sign saying ‘Repent, The End is Nigh’. This caricature evoking derision and mirth has held sway long enough. And it confirms the concept of repentance needs serious rehabilitation, especially when many believe only the ungodly sinner has to repent. Nothing could be further from the truth. Repentance is to also shapes the walk of the ‘born again’ believer, and unless both truths are restored, sinners will not be converted and believers will remain in bondage. In particular, to carnality and rebellion, the two killers of piety making not only inroads into secular society but also within the church. Thankfully, the message of repentance for both sinner and saint is to be proclaimed before the end comes. Absent this merciful act, the church will not have revival and there will not be the final harvest of souls.

PREPARATION FOR THE FIRST COMING

‘John…came preaching in the wilderness…saying, “Repent, for the kingdom of heaven is at hand”. (Mat 3:1-2) ‘ When he saw many of the Pharisees and Sadducees coming…he said,…“Brood of vipers! Who warned you to flee from the wrath to come?

Therefore bear fruits worthy of repentance”. (Mat 3:7-8) ‘ John came baptizing in the wilderness and preaching a baptism of 32

repentance for the remission of sins. ’ (Mar 1:4) ‘ While Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. And he went into all the region(s)…preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying: “THE VOICE OF ONE CRYING

IN THE WILDERNESS: ‘PREPARE THE WAY OF THE

LORD; MAKE HIS PATHS STRAIGHT. EVERY VALLEY

SHALL BE FILLED AND EVERY MOUNTAIN AND HILL

BROUGHT LOW; THE CROOKED PLACES SHALL BE

MADE STRAIGHT AND THE ROUGH WAYS SMOOTH”. (Lk 3:2-5)

With a ministry eclipsing that of previous prophets, John the Baptist was the ‘voice’ sent to a backslidden Israel before Christ’s first coming (Matt 11.11). Endowed with the anointing of the prophet Elijah and the mandate to ‘prepare’ the nation to receive their promised Messiah. With a ‘fiery’ message of reproof, John and Elijah were both tasked with confronting a nation mired in sin.

Even those who had not sunk to such depths often showed only

‘lukewarm’ piety. Hence, they both came at historic junctures in the nation to give, ‘sinners in Zion’ (Is 33.14) their final chance to repent before divine judgment.

“And he will turn…Israel to the Lord their God. He will also go before Him in the spirit and power of Elijah, ‘TO TURN THE

HEARTS OF THE FATHERS TO THE CHILDREN,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord”. (Lk 1.15-17)

33

John was to especially confront the ‘ disobedient’, challenging them to return to the ‘wisdom of righteousness (or justice)’, and the nation’s spiritual ‘fathers’ to turn and give pastoral care to the penitent. The children and fathers both had to repent to make, ‘smooth’ and ‘straight…the paths of the Lord’ (Lk 3.4,5). And though the call to repentance was for the whole nation, it was directed more at the proud; the depth of preparation in them would largely determine Israel’s fate. (Yet, as the proud were humbled, the lowly were to be ‘lifted up’.) Incidentally, to deliver their message of repentance, John and Elijah had unusual training. In preparation for the mission they were tasked with, both endured the rigors of a wilderness—as Moses, David, Paul, and Jesus also did. They required much fortitude (‘foreheads of flint’, Eze 3.9) to deliver their harsh words of rebuke and warning; the courage Jesus confirmed by saying John would be no ‘reed shaken by the wind’ or the one ‘wearing soft clothing’ (Mt 11.7). The ultimatum John delivered, then, contained no ‘soft words’ or

‘easy’ sayings as rejection of the imperative to repent (to the Pharisees and Sadducees in particular) would attract a strong response from Heaven. Getting the children of God ready for a divine visitation has never been easy or straightforward; the reality re the preparation the church is now undergoing.

To live with the burden his ministry would determine the fate of the nation, if it would see blessing or judgment, must have been difficult for John. Fortunately, many responded to his message and as proof of their repentance, were, ‘water baptized for the remission of sins’ (Lk 3.3). John’s mission to ‘prepare the way’ is, therefore, the template for the return of the Messiah; not as the 34

‘Lamb of God’ but the ‘Lion of the tribe of Judah’ (Rev 5.5).

What requires vessels also anointed with the (Spirit) of Elijah; those not faint of heart to declare the prophetic word to confront sin and backsliding. Almost certainly, a message delivered by those also trained in adversity and ‘wilderness loneliness’. ‘Voices’ with the fortitude to sound the alarm warning both believers and the ungodly of the consequences of not heeding their message.

THE MESSIAH’S MESSAGE

‘From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand”. Mat 4:17. “But go and learn what this means: ‘I DESIRE MERCY AND NOT SACRIFICE.’ He said to them, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance”. (Mar 2:17) ‘So they went out and preached that people should repent.’ (Mar 6:12) ‘I tell you…unless you repent you will all likewise perish.’ (Luke 13:3) ‘Likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.’ (Lk 15:7) Of the many things Christ spoke to the ‘lost sheep’ of Israel, the call to repent was central; if the nation was to escape judgment by the Romans—the ‘wrath to come’ (Mt 3.7), it required widespread, wholehearted repentance. Yet, (as the above texts confirm) Christ also made clear repentance was necessary to enter the (soon-to-be inaugurated) ‘Kingdom of God’. The connection He reinforced at its inauguration by announcing seven (plus one) ‘Beatitudes’ detailing the truth on repentance. The understanding as the prologue to His seminal 35

teaching in the ‘Sermon on the Mount’ on how its citizens are to behave. The instructions on living in this new realm all rest on Christ’s teaching on repentance in the Beatitudes. In other words, the traits the Beatitudes highlight undergird the ‘laws’ of the Kingdom; they are the foundational truths for its ‘Magna Carta’

(governing manifesto) as spelled out in the full sermon. After reading my book, I hope you agree repentance is indeed the master key to enjoying its life.

THE GOSPEL THE APOSTLES PREACHED

‘Then Peter said…“Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. ’ (Act 2:38)

‘Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from…the Lord.’ (Act 3:19) ‘ Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent.’

(Act 17:30) ‘ But declared first to those in Damascus and in Jerusalem, and…all the region of Judea, and to the Gentiles, that they should repent, turn to God, and do works befitting repentance

Before .’

d

e(A

pa c

rtt 26:

ing f 20)

or

heaven, Christ told the assembled apostles

and disciples to be His witnesses and take the gospel of salvation to the ‘ends of the earth’. The book of Acts gives the initial years of this missionary endeavor and the record confirms repentance was central to the gospel they preached. For instance, (in the quotes above), the apostle Peter commands sinners to ‘repent’ to be ‘converted’ so their sins are ‘blotted out’ or remitted (Act 3.19).

Incidentally, these missionaries followed John the Baptist, insisting any decision to put faith in Christ be followed with

‘works befitting repentance’ (Act 26.20). The first ‘work’ was for 36

converts to be baptized in water (Act 5.32) to comply with the command having the promised ‘the gift of the Holy Spirit’ (Act 2.38).

THE ENDTIME MESSAGE

‘Behold, I will send you Elijah the prophet Before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, And the hearts of the children to their fathers, Lest I come and strike the earth with a curse.’

(Mal 4:5-6) ‘And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. ’ (Mat 24:14) ‘Repent, or else I will come to you quickly and will fight against them with the sword of My mouth.’ (Rev 2:16) ‘I will cast her into a sickbed, and those who commit adultery…into great tribulation, unless they repent of their deeds.’ (Rev 2:22)

‘Remember…from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place…unless you repent.’ (Rev 2:50)

‘Remember…how you have received and heard; hold fast and repent. Therefore, if you will not watch, I will come…as a thief, and you will not know what hour I will come.’ (Rev 3.3) Christ’s first coming saw the inauguration of the Kingdom of God; its full manifestation must wait until He returns from heaven at the close of the age, to finalize its establishment on the earth with Him as King (Act 1.11). The theologian G.Ladd, voiced it as the Kingdom is here “already but not yet” fully established.

What is it going to take, then, for the church to be ready for Christ’s return? In a quote above, Malachi makes clear (at least 37

to me) it will mean radical reformation of a church, now moribund and weighed down with ‘lukewarm’ adherents. Hence, the reason anointed ‘Elijahs’ will be thrust into the Lord’s vineyard with the commission to ensure repentance in the ‘disobedient children (of God)’ and the ‘fathers’ (of the faith). Malachi’s prophecy also speaks of the ‘great and dreadful day of the Lord’, the day with an initial fulfillment in 70AD when Jewry suffered judgment. Its ultimate fulfillment (‘sensus plenior’ or fuller meaning) is reserved for the end of the age—though a plausible thesis is this ‘great and terrible day’ started to dawn two thousand years ago.

However, before it fully arises to bring apocalyptic judgment, a sick, sinful world, and a backslidden church must hear the message of repentance. Given their final opportunity to turn—as God said to Solomon—from their, ‘wicked ways, humble themselves and seek’ the Lord’s face so their

‘ sins…(are) forgiven’ (2Chron 7.14). Hence, prophetic ministries are now being prepared to come forth in power and authority to ‘blow the trumpet in Zion’ (Joel 2.1). Many are like Joseph, hidden away in ‘prisons’ enduring rigorous training before being ‘thrust into the harvest’ (Mt 9.38) to trumpet a far from gentle or comforting message. What they declare will not be to ‘comfort the afflicted’ so much as to

‘afflict t

The he c

bott omfor

om li table

ne: if ’ (awa

‘sinne ke

rs n

in e

Z ars ‘tic

ion’ a kled’

re to b

becy

o toda

me ‘ y

af’s

r

aid’ (Is

preach

33.14)ers).

, these seers, teachers, and preachers, in a much-needed ministry, will ‘trumpet’ a message to ‘wake up those that slumber and are at ease’ (Amos 6.1). Indeed, when Christendom is in such a parlous state, they will challenge believers with the ultimatum Elijah had for Israel; namely this, ‘How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow 38

him’ (1King 18.21). Before terrible judgment arrived for Israel, John the Baptist, Christ, and the apostles were sent to give the nation their final opportunity to repent. Believers ‘sitting on the fence’ at this end of the age will be given the chance to turn from their backsliding to also escape judgment.

Is the generation alive now the one to hear this final call to repentance? No one can be certain but from the indications and

‘signs of the times’. it more than likely is. Whatever the truth, two things are certain: repentance is the only hope for the unsaved to escape the judgment seat, and believers will need to embrace repentance if they are to escape the judgment of the ‘Great Tribulation’. Hence, the call for repentance is front and center in the letters sent to ‘seven churches’ in the book of Revelation.

Letters, somewhat relevant to the first-century church, but written ultimately for believers at the end of the age. It makes no sense if the warnings in these letters are not futuristic—prophetic messages for the endtime church. (I find wanting the ‘preterist’, ‘historicist’, and ‘amillennial’ positions for the book of Revelation.) By drawing on types and shadows in the O.T., these letters were penned for seven existing churches (seven the number of totality) specially chosen to represent Christ’s body in the endtime. Written to alert each group of believers (a church) to the threats they need to overcome. With many believers already falling into these traps, it is not hard to see these letters are specific to the church today. Indeed, unless there is widespread repentance in the church, many more believers will be casualties to these threats as the ‘days of evil’ (Eph 6.13) peak.

A tragic outcome, as they will not inherit the promised 39

rewards. Outcomes from the pledges in these letters to be interpreted as offering deliverance from judgment in the ‘day of trouble’ (Zeph 1.15), aka, the ‘Great Tribulation’. (For more on this, read my book called ‘The Hope of Perfection’.) REPENTANCE IS NOT A ‘ONE OFF’

‘Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner.’ (2Cor 7:9) It is clear, then, sinners must hear the call to repentance if they are to be converted and be a disciple of Christ. But equally clear, the believer who seeks to be holy must also hear this message. Now, when convicted by the Holy Spirit, a believer is to turn away from the sin; but this is none other than the walk of repentance. Also not hard to see, many believers have much to turn from before the ‘great and terrible da

y of the Lord’.

40

CHAPTER 4

THE BEATITUDES

And seeing the multitudes, He went up on a mountain, and

when He was seated His disciples came to Him. Then He opened

His mouth and taught them, saying:

“Blessed are the poor in spirit, For theirs is the kingdom of

heaven.

Blessed are those who mourn, For they shall be comforted.

Blessed are the meek, For they shall inherit the earth.

Blessed are those who hunger and thirst for righteousness,

For they shall be filled.

Blessed are the merciful, For they shall obtain mercy.

Blessed are the pure in heart, For they shall see God.

Blessed are the peacemakers, For they shall be called sons of

God.

Blessed are those who are persecuted for righteousness’ sake,

For theirs is the kingdom of heaven.

Mt 5:1-10

It is one thing to respond to the call for repentance, what it means in practice is another. The Beatitudes, by detailing the outworking of this biblical discipline, fill this gap; they ‘flesh out’ the basic understanding already given. And it is clear, in explaining what it means to respond to this mandate, repentance is not a minor renovation demanding little of the believer. What my book details from here onwards may, 41

therefore, be a hard ‘pill to swallow’, yet the believer desiring to

‘understand what the will of the Lord is’ (Eph 5.17) will find the insights they need to walk in this biblical tenet.

Now, all students of the bible recognize the Beatitudes provide the introduction to the ‘Sermon on the Mount’. But not many realize they are not just an ‘entrée’ to the ‘main course’

or a garden path leading up to the house. The Beatitudes are the all-important prologue to the rest of Jesus’ sermon on living in the Kingdom of God. They have the ‘ key of knowledge’ (Lk 11.52) to unlock its truths. The many ‘laws’ Jesus gave for living in this new realm all rest upon the foundation of the tenets of repentance in these seven (plus one) ‘Blessings’. A connection between the Kingdom and repentance confirmed by Jesus saying words like this, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.”

(Mk 1.15)

Repe .

ntance is at the core of the gospel and the Beatitudes provide the understanding to walk in it. Now, for most believers, repentance is a doctrinal truth lacking practical application. The Beatitudes rectify this, but they also reveal the cost of walking on it; a pathway demanding more than the word itself might suggest.

Now, if I am honest, the Beatitudes were an enigma for much of my early Christian life. A view somewhat justified judging by how many interpret them; no wonder believers see the precepts these

‘blessings’ espouse as unworkable, even irrelevant. With more than a few consigning them to oblivion along with the rest of Christ’s ‘Sermon’. Now, no one denies the interpretive challenge they pose, but to dismiss the Beatitudes—or any other passage of scripture—because of this is unjustified. However, after many years ignoring their message, I was divinely drawn to take a fresh 42

look. Only to discover after lengthy consideration and prayer, they are not obsolete; each Beatitude is up to date with the insights today’s believer needs to experience the life of the Kingdom. A life many seem unable to enjoy. Incidentally, please don’t dismiss this ‘thesis’ linking repentance with the Beatitudes before reading through the book. It may appear novel but once each one is studied, the connection becomes clear.

THE PRECEPTS OF THE KINGDOM

But before I do so, an overview of the full ‘Sermon on the Mount’ is in order; the ground-breaking address of Jesus with instructions on living in harmony with the ethos of the Kingdom. In other words, so believers can live in agreement with its ‘laws’, and why many don’t enjoy the victory Christ purchased on Calvary for them. Numerous ones opting instead for a poor substitute, the fleeting pleasures of the world. To experience the life of the Kingdom, it is not enough for the believer to know they are translated out of the ‘power of darkness…into the kingdom of his dear Son’ (Col 1.13).

Though legally true, it only becomes a reality when they align with its ‘laws’, and why Jesus warned His disciples not to

‘break’ the ‘commandments’ (Mt 5.19). A statement seriously misunderstood if interpreted as a reference to the Mosaic Law.

True, the greek here for ‘commandment’ can refer to the Mosaic Law, but its more basic meaning is a ‘principle or a

‘tenet’. It, therefore, more aptly refers to the ‘laws’ of the Kingdom and it is unnecessary to teach Christ is referring back to the legalistic laws of the old covenant (with severe punishments if broken). Now, some will point to Christ saying 43

the ‘ law would not pass away’, so let’s clarify what He meant.

First off, He did not stop there but went on to say ‘until it be fulfilled’ (Mt 5.18); Now, if there is doubt when this happened, Christ tells us here, ‘I have not come to abolish them but to fulfill them’ (Mt 5.17). They were fulfilled at Calvary as signified by His cry, ‘It is finished’ (Jhn 19.30). A truth Paul confirms when he says the ‘law’ was given until ‘ the seed would come’ (Gal 3.19), i.e., Jesus Christ, or his other statements saying believers , ‘are not under law but under grace’ (Rom 6.14) and, ‘the law is not made for the righteous’ (1Tim 1.9). Solid proof the Mosaic Law and its

‘commandments’ were abolished for the children of God with a new covenant.

I once met a Christian who insisted this passage in Matthew’s gospel obligated believers to keep the Mosaic food laws; a position impossible to justify when Jesus said ‘all foods (are now) clean’ (Mk 7.19 NIV). This confusion regarding the O.T. Mosaic laws and the new Israel of God is of concern, but it is not the only one; it is troubling to see believers continue to keep the ‘Sabbath’ or observe ‘feast days’ of the religious cultus in the old covenant. The ‘commandments’ Christ said were not to be ‘broken’ were those of the Kingdom of God.

THE BLESSINGS OF THE KINGDOM

The Beatitudes (indeed, the whole sermon) certainly are radical; revolutionary enough to unsettle the Jews still living under the ‘law of Moses’. But a challenge also for the believer today seeking to arrive at a valid application for each Beatitude.

However, despite this not-insignificant problem, it doesn’t mean there is an escape from the imperative to observe the ‘precepts’

they highlight. Not if the believer is to qualify for the promised 44

rewards. Now, while the full ‘sermon’ lays out all the precepts to enjoy the life of the Kingdom, these ‘seven (plus one) blessings’ underpin them, They spell out what it costs to turn from the ‘paths of destruction’ (Is 59.7) to travel on the

‘highway of holiness’ (Is 35.8). Is the cost the believer pays worth it? Those on the path of repentance say yes, with most testifying, compared to the peace, joy, and empowerment they enjoy the cost was minimal. They also attest to these ‘laws’ not being burdensome or grievous as often made out to be; indeed, to comply with them, they say it is a delight (1Jhn 5.3).

In this seminal ‘sermon’, Christ also makes plain how this

‘blessed life’ is not found in natural, carnal success. When riches, fame, and approval are pursued, the blessings of the Kingdom usually elude. Such worldly goals may not be sinful, but to ‘seek after them’ (Lk 12.29, 30) before pursuing Christ cannot be wisdom. Heaven grants many ‘things of the world’ to enjoy, but to seek them to the detriment of ‘seeking first the kingdom’ not only is foolish (Matt 6.33), it is disobedience. In fact, why do so many believers strive for these ‘things’ when they have the promise of unequaled, ‘spiritual blessings in heavenly places’ (Eph 1.3)?

“Let your light…shine before men, that they may see your good works and glorify your Father in heaven.” (Mt 5:16) Interpretations abound for the Beatitudes, with some teaching they apply to the church as a ‘nation’, some as governing secular society, and some even advancing they are for unconverted Jews. I find such notions unconvincing. The divine precepts the Beatitudes highlight are tailored for individuals wanting to walk in obedience to Christ to 45

experience the life of the Kingdom. Proven, negatively, by the number of believers now defeated and disconsolate after dismissing them as impracticable or hard to understand, some even seeing them as onerous. For a believer to think they are excused from complying with these divine precepts not only discredits the Kingdom and its life, it is unworthy of a child of God.

THE THEME OF CHRIST’S SERMON

Finding the overarching theme for Jesus’ complete

‘sermon’—how to live in the Kingdom of God—is not difficult. Any difficulty lies with interpreting the precepts.

Many are deeply puzzling, with the figurative language (in wide use at that time) they are clothed in tripping up the unwary. With the extensive use of hyperbole (sometimes even gross exaggeration) throughout the sermon, it is fruitless, even dangerous, to interpret them literally. If the truth be told, reaching a valid application for each precept calls for wisdom from above.

Althoug h not in this sermon, Jesus’ directive to ‘call no man father’ (Mt 23.9) nearly tripped me up when I was a new Christian; it left me unsure if I could use the ‘term’ when addressing the priest from the catholic church in my street or even my natural father. Many precepts in the sermon itself, though, pose greater difficulties; including this, ‘if your right eye causes you to sin, pluck it out’ (believers in China have done this) or this, ‘ I tell you not to resist an evil person’ or this, ‘Do not lay up for yourselves treasures on earth’. No one, then, claims it is easy to arrive at practical applications for what are often radical directives, especially when they appear nonsensical, e.g., in giving alms how does a believer not let ‘his left hand know what the right hand is 46

doing’? (Mt 6.3) It is, of course, why many have found it easier to dismiss them as irrelevant.

Yet, by using figurative language with its grandiose, poetic expression, Jesus could present truths in highly memorable terms, capturing the listener’s attention while highlighting the revolutionary nature of each precept. Besides, it also hid divine truth from the natural, carnal mind (Mt 13.13,14). Overall, by presenting the ‘laws’ in such a striking way, it helped Jesus reinforce the radical difference between the new Kingdom of God and the old. The differentiation between the two kingdoms and their covenants is, in fact, the key to unlocking the rationale for Jesus giving this ‘sermon’ on the Mount.

In other words, His core reason for announcing these precepts was so the lives of His followers would differ from those of the ungodly. Not mildly distinct, but radically dissimilar to how the

‘world’ behaves and thinks. So notably different, believers can be agents of change (‘salt’ and ‘light’) in their circle of influence.

(Not that I advocate the ‘reconstruction’ of society espoused by

‘kingdom theology’.) The bottom line: when Kingdom values rule the life of the believer, they have the hope of slowing down the degradation of the world. In other words, by manifesting its righteousness they become witnesses illuminating evil, their life such a viable testimony to the gospel, the ungodly cannot but

‘glorify the Father’ (Mt 5.16). Though not fully realized as yet, it will be when believers truly display the beauty of Christ.

Most Christians subscribe to the maxim of being ‘in the world’ but not ‘of the world’, yet few seem to understand the implications. Yet, even a cursory reading of the bible 47

establishes the fact believers are ‘called out’ from this world; the redeemed to be, ‘separate from sinners’ (Heb 7.26) even as was Jesus. A simple concept on the surface, yet its outworking generates much disagreement. This is where Jesus ‘sermon’

provides the clarity every child of the ‘Most High God’ needs.

First, by showing they are to exhibit the divine attributes of mercy, love, generosity, kindness, etc., and second, by detailing how the believer’s lifestyle is to differ from a worldly one. When these aspects of holiness are both meant to characterize the believer’s life, it is disappointing to see so many adopt lifestyles failing to reflect the values of Heaven. Sad, because when their lives are not different, the ungodly find the gospel tasteless and uninviting; sadder still, the ‘name of God (is)…blasphemed among the gentiles’ (Rom 2.24). The bottom line: this ‘worldliness’ now in the house of God is both a barrier to God receiving glory and a stumbling block to the ungodly. This has to change if the harvest of souls is to eventuate.

If there is one thing true about this modern era it is more relaxed standards are in vogue compared to what guided believers previously on interacting with the ‘things of the world’. Now, the old standards were often legalistic and

‘pharisaic’. I found this out after years fellowshipping with ‘old time’ Pentecostals; they disapproved of feminine makeup, ladies’ hair being cut, dresses shorter than ankle length, and were horrified when children were called the offspring of goats, i.e., ‘kids’. But now the pendulum has swung wildly the other way so the lifestyles and ethics of the godly and ungodly are almost indistinguishable. The church’s witness as a ‘unique people’ has suffered greatly as a result.

48

If the church’s testimony to the gospel is to be restored, these standards of the Kingdom no longer can be ignored, particularly the values the Beatitudes highlight. But here’s the rub: the chance of this is zero unless there is a wholesale turning away from sin and lives are transformed. Radically changed so the heathen cannot but ‘glorify God in the day of visitation’ (1Pet 2.12). This portends sweeping change within the household of God, including the shift away from the fixation on the ‘love of money’ and wanting a life of affluence and ease. Those changes plus the others Jesus highlighted, e.g., how believers treat those they disagree with or even an enemy, how their taxes are paid, fidelity to the marriage covenant, and other sacred duties. Much has to alter.

THE IMPERATIVE FOR TODAY

Let’s sum up. Projecting a life distinct from an ungodly one is going to depend upon the depth of repentance in the church. The Beatitudes detail what this means in practice, and they prove such a walk will not be easy. Yet I hope my book is the incentive for others to promote the Beatitudes. When its truths have been ignored for so long, it only leaves a slim chance of believers being

‘prepared and made ready for the Lord’ (Lk 1.17).

49

CHAPTER 5

BLESSED ARE THE POOR IN SPIRIT

“Blessed are the poor in spirit, for

theirs is the kingdom of heaven”

Mt 5:3

This Beatitude is the important ‘cornerstone’ the others build on; if not in place, making sense of repentance is impossible. Interpreting it correctly is critical; if not, the key is missing to fathom the other Beatitudes. Remove this

‘landmark’ (Prov 22.28) and whatever else I write on the Beatitudes is wor

‘The Spirit thl

of ess.

the L

ord GOD is upon Me, because the LORD

has anointed Me To preach good tidings to the poor; He has sent Me to heal the broken-hearted, to proclaim liberty to the captives, And the opening of the prison to those who are bound.’ (Isa 61:1) Isaiah’s prophecy here announcing salvation for the ‘poor’ (quoted by Christ, (Lk 4.16-19)) speaks of liberating humans from sin and its outcomes; freeing them to become the new ‘Israel of God’ (Gal 6.16), the nation born ‘in a day’. (Cf.Isa 66.8) Hence, when these recipients of salvation are not the financially impoverished ‘poor’

(as is done also with this first Beatitude)as many suppose. The

‘ broken-hearted’ and ‘ prisoners held captive’ in this prophecy are those ‘ bound’ by sin, and the ‘poor in spirit’ in this first Beatitude.

And surely, no one can doubt the atoning work of the Cross was so these ‘poor’ would have spiritual ‘riches’, not necessarily those of the material kind. These spiritually ‘poor’ are desperate for the riches (‘blessings’) of the new covenant; revealed as the ‘riches of His goodness forbearance and longsuffering’ (Rom 2.4), ’riches of 50

His glory’ (Rom 9.23) and the ‘riches of His grace’ ( Eph 2.7).

The wealth they crave is not natural but that of the Kingdom.

POVERTY OF SPIRIT

‘But on this one will I look Says the LORD: On him who is poor and of a contrite spirit, and who trembles at My word.’ (Isa 66:2). The link between the ‘poor in spirit’ and a ‘contrite spirit’

here interprets this other coupling, ‘ For thus says the High and Lofty One…“I dwell in the high…place, with him who has a contrite and humble spirit ‘(Is 57.15). Together, these texts confirm the ‘poor in spirit’ are the ‘humble in spirit’—proving humility is the core trait to enjoy the ‘blessings’ of the Kingdom (Cf. Pro 29.23). This trait, in particular, because this important

‘law governs the Kingdom of God—‘ before honor is humility’

(Prov 15.33, 18.12). A ‘law’ the world will disregard (evidenced by the number of honors conferred on the arrogant), but not so the Lord; bypassing this ‘law’ to bestow ‘blessings’ on the proud damages the integrity of the Kingdom.

In fact, not only is it ‘unlawful’ for Heaven to overly bless those lacking humility, but more likely to destroy than benefit them. An adverse outcome for the proud due to the fact it requires maturity of character and uprightness—traits of the humble—to steward the riches of the Kingdom. Proven by the number who have fallen into sin even gross sin, after God greatly blessed their ministry. Disasters due, more often than not, to a serious lack of humility. They no doubt started as did King Saul of Israel—humble servants to God’s people—but after enjoying the favor of God, like him, their end was calamity and shame. An evangelist highly blessed by God held 51

a crusade in a South American nation where more than 200,000

attended one of the meetings. The campaign also saw many miracles including the healing of the country’s President. Yet, when he came years later for meetings in the city where I lived in New Zealand, he was a drunkard; a tragic ending compared to his beginning.

The inevitable result of the blessing of God in the wrong hands—a life not built on the cornerstone of humility—is disgrace and not the expected glorious end. Need more proof humility is mandatory for a position of esteem and glory?

Then, look no further than the Godhead (Mt 11.29); though

‘highly exalted’ (Ex 15.1), unsurpassed humility characterizes them. No more evident than in their condescension to dwell with humanity, the lowest creation. This humility undergirds other attributes of the Godhead, even as it should for the believer. The bottom line: unless founded in deep humility, righteousn

‘It i

ess crumbl

s the hum

e

ble H s

e whe

wil n seve

l save.’ re

ly tested.

(Ps 18.27) ‘‘God gives

grace to the humble but resists the proud. ’ (Prov 3.34, Jam 4.6) The humble will be exalted and lifted up.’ (Ps 147.6, Jam 4.10, 1Pet 5.6) ‘The humble will rejoice in the Lord and His salvation.’ (Is 29.19) These texts prove this trait of humility is indispensable for the believer wanting to experience the life of the Kingdom. Here, then, is a simple definition as to what constitutes true ‘humility of heart’: it is a quality of mind and spirit which does not lift itself in pride, arrogance, or hubris, but admits, absent God’s grace, it is undone. Let’s explore some aspe

HUM cts of thi

ILITY I s ba

N PRsic unde

ACT

rsta

ICE

nding.

Defining humility theoretically is not enough; the practical outworking is what counts. But first, let’s clear up a myth: 52

humility is not the same as self-hatred, self-loathing, or feeling

‘worthless’; all are signs of false humility. The humble soul thinks differently. First, they acknowledge being bereft of anything making them acceptable in God’s sight and, therefore, don’t in any way try to justify themselves (Lk 18.9). Absent the atonement of Calvary, they see themselves only worthy of condemnation. Second, they readily admit to not being a whole or complete human, but a broken, even crushed vessel in need of God’s grace. That is, they don’t deny the ‘depravity’ (as reformed theology teaches) all descendants of Adam inherit and the need for entire sanctification. They also freely confess to needing God’s mercy, grace, strength, and wisdom to live as a disciple of Christ, i.e., left to their own resources, they admit to lacking the ability and strength for such a high calling.

The humble believer, then, puts ‘no confidence in the flesh’

(Phil 3.3) but freely admits (aside from Christ), ‘ in me dwells no good thing’ (Rom 7.18). Even when there are natural talents to boast of, they refuse to trust in these abilities and faculties of the

‘flesh’. Yes, they will offer natural intellectual prowess and skills in the service of the Lord but refuse to put confidence in them. Or, for that matter, in whatever else the world boasts about—deep sensitivity, a strong will, physical health, strength, or even innate courage. They realize these too are ‘fallen’ and fallible. Plus, they recognize what is accomplished in their strength, even if worthy of praise, is not something to boast about.

The bottom line: the humble confesses to being a ‘sinner’

not only because they sin, but as a member of the ‘adamic race’, they are constituted as such. Yet, though admitting to 53

this, they will not use it as an excuse to diminish any culpability for sin. Aware divine forgiveness is received in proportion to what is admitted, they honestly and fully ‘fess up’—like David, they

‘acknowledge their sin and do not hide iniquity’ (Ps 32.5). Finally, they realize absent God’s grace it is useless to expect to behave more righteously; without divine help, they know failure awaits.

PRIDE

Pride not only is the opposite of humility, it is also the antithesis of the Kingdom’s ‘righteousness, peace, and’ joy, (Rom 14.17). The enemy of those traits due to its propensity to foment strife and fear. All because pride makes humans think more highly of themselves than they ought to and, then, when the exaggerated self-esteem is under threat, insist on salvaging it. This penchant to preserve their dignity (pride of face, pride of place, and pride of grace) has the proud constantly trying to

‘save face’ by justifying themselves or shifting the blame.

Ergo, their contentious stance and need to argue a point until it is proven (at least to themselves) they know better, are wiser, and are mo

The

re c

other apable.

major

flaw the proud have is in persisting with the

romantic belief of humanity’s inherent ‘goodness’. In other words, the denial of their depravity (corruption) and weakness as a fallen human being. After a mistake or sin, even despite repeated failures, this self-confidence in a ‘better nature’ has them insisting it will be different next time. Of course, this adds to the stress already about failing and sets them up for more of the same.

Trying to live up to self-appointed, often exaggerated standards dooms the proud to a life of anxiety (even if much of this is subconscious). A level of stress for them that has increased since the touting of proud self-confidence as indispensable for success.

54

Yes, self-assurance is of benefit but only when confidence is in the Lord and His strength, not in human frailty. What also is unhelpful for the proud is the self-loathing after failing to achieve often what is unachievable and berating themselves.

The truth is this: as the reaction to the inferiority sinners must suffer, every soul enters life with a baseline of pride. All it takes to become a real problem is for parents or another authority figure in the child’s life to withhold their acceptance and validation. Pride steps in to compensate for the rejection and feelings of inferiority, but in doing so, boosts self-worth above what is valid. Of course, Satan (the ‘proud one’ par excellence) is working at the same time to exacerbate this inherent arrogance by instilling a ‘crown of pride’ (Is 28.3) in every segment of society. What is in full bloom currently and proven by the excessive independent stance and rebellion against authority (including God’s).

Finally, to counter low self-worth, the proud are prone to boast of achievements, glorying in accomplishments (cf.Jer 9.23). This, plus the tendency to ‘one-up-man-ship’ and excessive competitiveness, often insisting they are better at sports, academics, etc.. A strategy they find necessary for only by feeling superior do they feel comfortable in their skin.

THE ‘STRONG MAN’ OF PRIDE

‘For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to obedience of Christ.’ (2Cor 10:4-5) While scripture confirms pride is an abomination to God,(e.g., Prov 8.13, 16.5), not only He finds 55

the proud insufferable. So do fellow human beings, with many testifying of a relationship or a venture with the proud doomed from the start. Predictable when the proud suffer so much anxiety, even fear.

However, the problems reach a new level when pride becomes a stronghold in the psyche, usually because what is innate is reinforced by familial, national, or cultural pride.

Now, it will be a problem no matter how deep the roots of pride go, but the outcomes from a stronghold are far more troublesome. Usually, due to a demonic component strongly resistant to removal. Fortunately, Heaven has provided ‘mighty weapons’ to ‘pull down’ (text above) entrenched citadels like this in the psyche. Weapons best utilized by those with a ministry of deliverance, and a godsend for those fated with excessive pride. It was for a counselee who inherited a stronghold from a father in the British Foreign Service, and the counselee

The with a

stinking Germ

pride (a

I n

r ic he

efer rita

to it g

e

a .

s this) causing the downfall of

Lucifer from the position of foremost angel in the heavenly host is pride now permeating the ‘kingdom of darkness. What the demonic forces in that evil realm constantly seek to inject into every level of society (even in the poorest urchin). Very successfully judging by what is witnessed today. And though other factors (scientific breakthroughs and technological advancements) contribute to this hubris, most of it is driven by these dark forces.

(Still, it is a concern to hear scientists boasting of colonizing Mars and promising humans will soon live past 150 years of age.) In any event, there is every indication the level of pride and boasting is heading toward what was on display at the tower of Babel, and it took the judgment of God to stop everything ‘they proposed’ (Gen 56

11.6). However, what is more alarming is finding this hubris no longer confined to the ungodly. As shepherds and sheep in God’s flock stray into worldly paddocks and devour its ‘wisdom’

(1Cor 1.20), the ugly side of pride—contention, strife, deception, heresy, and judgmental attitudes—is now increasingly on display.

Finding an answer to this excessive pride in the house of God is the need of the hour, yet the solution to this scourge must be truly viable, for pride is not a nuisance or a personal foible, it is a vile SIN with tragic consequences. Now, because it deals with both the ‘root’ and ‘fruit’ of pride, this book of mine advocates radical repentance as the answer. However, it is the solution only if believers first put on the foundation garment of humility; once made a priority, victory over the plague of pride is achievable.

HUMBLE YOURSELF

“If My people…humble themselves…and seek My face, and turn from their wicked ways, then I will hear from heaven…forgive their sin and heal their land.” (2Chr 7:14).

‘ Therefore, humble yourselves under the mighty hand of God, that He may exalt you in due time.’ (1Pet 5:6). Though repentance is the remedy for pride, this can be greatly enhanced when believers are willing to ‘humble themselves’. A choice they alone can make, no one else can do it for them.

Now, lest you protest and claim the battle with pride will never be won absent divine assistance—I agree. However, to put the onus first on the Lord to effect humility gets the order back to front. Only after fulfilling their part in the humbling process can the believer rightly seek Heaven’s help. Indeed, getting the 57

balance right here between divine sovereignty and human responsibility is critical.

How do believers humble themselves? First, by owning up to pride and admitting the reprehensible sin it is—a humbling experience on its own. An admission made free of any attempt to justify it or make excuses. If seen only as a character flaw or idiosyncrasy due to a cultural, family, or ethnic background, the battle with pride can never be won, especially if it is a stronghold. Living in denial is not the answer.

The confession free of all denial must then be followed up with seeking Heaven’s forgiveness. (Where entrenched pride calls for deliverance ministry, this confession can also be made to a mature, spiritual believer (Jam 5.16)). Also, not an easy step to take as pride is not only stubborn, it hates to be exposed; it will, therefore, seek to deceive (Obad 1.3) by hiding behind other ‘problems’ or cloaking itself in a multitude of justifications. Besides, to admit to this sin offends the sensibili

The tie

ne s of the

xt ste

prou

p is d d.

isengagement, effected in a concerted,

prayerful effort to disown the sin. That is, by the use of daily affirmations and negations so as to renounce the connection to pride and its negative effects. But also realized by verbally (out loud, so it is heard) choosing humility. Those measures plus daily meditation on the relevant biblical passages to undermine the mindset of pride. Now, this process of unshackling can be long, going on possibly for months or longer and, therefore, is a step the proud can become lazy or indifferent about. But shifting ingrained patterns of thought feeding pride is not easy, so a one-off effort to disengage from them will never succeed.

58

Finally, with the daily resolve to heed Paul’s admonition, ‘not to think more highly of oneself than one should’ (Rom 12.3), victory becomes achievable. Incidentally, he strikes the right balance in this by saying not to overreact and ‘self-flagellate’ with thoughts of worthlessness. Now, if the battle with strong pride is not to continue, some will need the help of additional ‘means of grace’. One is fasting in conjunction with prayer (Ps 35.13) as it can expose undetected self-reliance, self-confidence, and the other fruits of pride. Though not a ‘cure-all’, it can ‘supercharge’ the humbling process.

THE HUMBLING OF THE LORD

‘EVERY VALLEY SHALL BE FILLED AND EVERY

MOUNTAIN AND HILL BROUGHT LOW; THE CROOKED

PLACES SHALL BE…STRAIGHT AND THE ROUGH WAYS

SMOOTH.’ (Lk 3:5) Though heavy with metaphor, this passage reveals the Lord is determined to ‘bring low’ those lifted up in pride. Not to discourage them, quite the opposite. Heaven understands they need help to overcome this enemy, so, in effect, the proud are not left to fight this ‘monster’ on their own. Hence, the promise to fight on their behalf, in the main, by giving the grace so they can walk in repentance.

Yet, so the proud can be ‘clothed with humility’ (1Pet 5.5), Heaven provides extra assistance. By this, I mean the merciful work of divine ‘chastisement’, and though not popular, it is where Heaven allows inglorious, humiliating situations to effect humility. A work used by Heaven to deal with proud prophets, priests, and kings in Israel, but also in the humbling of foreign rulers like Nebuchadnezzar. And while varied means 59

were used to deal with their stubborn pride, all had to endure chastisement.

Now, some believers may be tempted to reject this notion of painful ‘dealings’, imagining it is contrary to how a loving Heavenly Father acts. But this is to lose sight of the damage, often disastrous, from the ‘cancer’ of pride—an outcome Heaven is well aware of. A child of God, then, cannot expect to be exempt from this ‘tough love’. Indeed, with many already showing entrenched arrogance, it will be no surprise to see Heaven use harsher measures.

The judgment meted out to a world arrogantly seeking to

‘reach heaven’ at Babel is a clear foreshadowing of the apocalyptic Day of Judgment. A preview of when ‘the Lord of hosts’ brings low ‘everything lifted up’, i.e., humble the lofty looks of humanity to reveal the ‘glory of His majesty’ (Is 2.10-18). This ‘day’ when divine wrath is poured out on the unrepentant more than confirms Heaven’s hatred of pride. And though the full dawning of this ‘day’ of judgment is not until the end of this age, it began to dawn in AD70 with the destruction of Jerusalem and the scattering of Israel. Yet, this judgment is not only for the ungodly; it will also catch believers stubbornly proud of heart. What the Lord takes no delight in, hence, this work of ‘chastisement’ to spare them a disastrous end. Yet also crucial if Heaven’s plan to bestow great honor on a company of believers is to be realized.

Though Christendom has drunk deeply from the wells of worldly arrogance, this cannot thwart the divine plans to display be

Now, for

if y e a

ou ll of cr

doubt eation a f

pride has ully

infe r

ct ede

d t e

h med, hu

e body ombl

f C e

hr d bod

ist, I ny

e ed

of Chr

only ist.

point to the proud self-sufficiency on display. If it is not 60

trusting in the sciences to do the Lord’s work, e.g., of psychology and sociology (the ‘arm of flesh’), it is reliance on the marketing tools of public relations, and promotion they have spawned. Manipulative tools that have overturned the trust in prayer and faith to further the Kingdom of God. Yes, these ‘aids’ may be helpful servants, but are not good masters.

In writing about these ‘dealings’, the author of Hebrews implores the believer to see them as the ‘chastening of the Lord’

(Heb 12.5). (Incidentally, ‘chastening’ has always been part of the cost of bearing the ‘cross’ (Mt 16.24)). Thankfully, he takes pains to also explain the specifics of this divine work; making clear it is centered in the tribulations believers must endure. The ‘trial(s) of…faith’ (Jam 1.3) Heaven allows to test, purify, and strengthen a believer’s trust in the Lord. More specifically, the divinely ordered setbacks, reversals, disappointments, and even failures to correct proud self-sufficiency in the heart. a work of ‘nurture and admonition’ (Eph 6.4) about to increase in intensity if believers to reach full maturity before this age ends.

This work of ‘chastisement’ involves the ‘labor pains’ (Mt 24) birthing the next age; the trials to also bring forth the Kingdom in all its glory. Both sinner and saint must endure the suffering in this earlier period of tribulation. Now, some will see the prospect of believers having to endure even this time of

‘much tribulation’ (not great tribulation) as harsh and perplexing. Yet, when pride cannot be left untouched, a loving heavenly Father has deemed it necessary. Trials important also if Christ is to have the glorious ‘bride’, ‘without stain or wrinkle or any other blemish, but holy and blameless’ (Eph 61

5.27) He is promised. The bottom line: when nothing can thwart this work of ‘perfecting the saints’ (Eph 4.12), it is not only unwise to try to sidestep this ‘chastening’, but those who do make themselves ineligible to rule and reign with Christ. Refusing to submit to this work of ‘correction’ is to lose out on a divine destiny. Even as Vashti, the disobedient wife of King Ahasuerus, lost out on hers to be replaced by the humble, obedient Esther. The one willing to undergo rigorous preparation under the direction of Hegai (a type of the Holy Spirit) for her role of Queen. (See the book of Esther) Again, it signals much discipline lies ahead for those destined to be the ‘Bride of Christ’, ruling as His co-regent.

‘He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted the lowly.’ (Lk 1:51,52) So the ‘paths’ of the Lord are

‘straight’ or ‘level’ (Mt 3.3), Mary’s prophecy here confirms the proud are to be ‘scattered’ (Grk, laid waste). Paths prepared for the first coming of the Messiah by John the Baptist. But when His return requires much greater preparation, expect to see prophetic ministries arise with the same anointing as Elijah and John. Raised up with the boldness to confront a backslidden and moribund household of God with the ‘word of the Lord’—to, ‘bring low every mountain and hill’, and

‘straighten out’ what is ‘crooked’ (Lk 3.5). Not all believers are going to welcome this work of humbling; nevertheless, the church must expect to see a divine law in play, this one, ‘ A man’s pri

Now de

, it will bring hi

would be mi m low

stake ’ (Prv 29.23).

to assume this work of divine

correction will ‘spare the rod’. Israel had to cross Jordan to enter their ‘promised land’, and when the river’s name means

‘descending’ (the river descends steeply from the mountains of 62

Lebanon to finish far below sea level in the Dead Sea), this foreshadows believers having to descend much deeper into humility. Again, it confirms severe dealings lie ahead for those destined to enter their ‘land of plenty’ (not heaven), an inheritance of glory and power before the age ends.

In summary, not every Christian is going to meet the requirements and qualify for the ‘salvation ready to be revealed in the last time’ (1Pet 4,5), the deposit of grace ‘reserved in heaven’

and antitype (fulfillment) of Israel’s inheritance. Only the believers willing to descend into humble, heartfelt obedience inherit this final deposit of salvation delivered in a final outpouring of the Holy Spirit. Hence, the focus on humility in this first Beatitude.

The trait also critical to surviving the terrible events of these final days—those lacking humble trust in the Lord will flounder in this time.

Once the ‘day of evil’ (Eph 6.13) peaks, this will demand much of everyone, testing especially if the believer is truly trusting the Lord for sanctification, provision, guidance, and strength. For, this time when ‘created things (are) shaken’ (Heb 12.27), not only shakes beliefs, societal structures, and institutions, it tests the sincerity of every believer. The time also when riches, fame, privilege, and every other ‘broken reed’ (Is 36.6) of ‘Egypt’ will be a far less attractive ‘savior’. Indeed, those who insist on ‘going down’ to trust in the ‘shadows of Egypt’ (Is 30.3) will be ashamed.

This earlier time of trial, described as the ‘ distress of nations’ (Lk 21.25), will especially wound the overconfident and self-reliant believer; crippling the proud ego as Jacob was made ‘lame in the hip’ (Gen 32.25) (the thigh, the epitome of 63

strength). For the humble believer trusting the Lord, it will be different; they will abandon props depended on previously.

CONCLUSION

Repentance is the process of turning from beliefs, mindsets, world-views, mental constructs, and patterns of thought leading to sinful behavior. A challenge for every believer but especially for those with stubborn pride. Yet they can take comfort in the fact the Holy Spirit will not fail to ‘ convict of sin, righteousness, and judgment’ (Jhn 16.8); none will be left wondering if pride has filled their heart. Yet, when pride always seeks to stop its downfall, more than a few will be tempted to silence the voice of conscience pleading to ‘turn from (their)…wicked ways’. The opposite is true with the humble; without arguing, making excuses, or trying to shift the blame, they agree with the conviction of the Holy Spirit. Even if the infraction is slight, a ‘misdemeanor’ others accept, they turn awa

Now y

, from it

does th .

e humble Christian ever balk at what repentance requires? They may resist initially, even more than once, but knowing it pleases the Lord, will eventually submit to correction as they recognize ignoring conviction can open the door to demonic attack. (Yet, they reject false conviction or condemnation.) Hopefully, you the reader have grasped how humility will be indispensable to surviving the last days, but here is another reason. Due to the Scribes and Pharisees false understanding about the Messiah, they rejected Jesus as the One.

They stubbornly refused to admit their error because of a lack of humility. If some believers don’t show greater humility about their eschatological schemas, they could reject aspects of Christ’s 64

return. When the details are not yet clear, too many are overly certain about when and what takes place.

THE PROMISED BLESSING

The promised reward for those qualifying as the ‘poor in spirit’

is the ‘Kingdom of God’—it ‘shall be theirs’. And there is no greater blessing than the ‘life’ of the Kingdom, in the N.T., revealed as the ‘life of eternity’ (eternal life). The life also enjoyed in Heaven and spelled out as, ‘righteousness and peace and joy in the Holy Spirit’. (Rom 14.17). A reality on some level now for the believer filled with the Holy Spirit.

65

CHAPTER 6