Tag: Deliverance

manna: more than bread

SHORTLY AFTER THE LORD set them free from Pharaoh, the Israelites started to grumble against Moses in the desert, saying, “What shall we drink?” for the water was bitter. God told Moses to throw a log into the water, and instantly the water became sweet (see Exo. 15:22). People then complained of having nothing to eat, saying, “Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger” (Exo. 16:2-3).

Manna is a white coriander type of seed that tastes like wafers and honey. The word manna means, “What is that?”

God heard the grumblings of the Israelites and said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not” (Exo. 16:4). In the morning, dew lay around the camp. When it dried, there was a fine, flake-like frosting on the ground, which the Hebrews called manna, literally meaning, “What is that?” They survived on manna till they came to the border of the land of Canaan, the land of promise.

Although manna was a physical manifestation, it is also meant to remind us that God is the source of all our needs. Manna is about receiving provision from God. The instruction to gather enough manna for each day was meant to build trust in God for provision and care. If a person tried to collect more than needed or to store the manna for the future, it would grow wormy and foul (see Exo 16:20).

In speaking about the manna God provided from heaven, Jesus said, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world” (John 6:32-33). He added, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (6:35). Jesus is the living bread. If anyone eats of this bread, he will live forever. Jesus said, “And the bread that I will give for the life of the world is my flesh” (6:51).

Steven Barto, BS Psy, ThM

Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).

salvation

AT ITS CORE, SALVATION means “deliverance,” especially of humanity, from sin’s power and effects.1 From a biblical perspective, its root-meaning encompasses “width,” “spaciousness,” “freedom from constraint,” “deliverance,” and more. The Exodus of the Jews from Egypt can be considered an example of salvation. Relative to New Testament references, salvation (sotēria) also indicates deliverance, preservation, hints of wholeness, soundness, and health.

Much of God’s grace is ongoing and touches on countless areas of daily existence, from restraint over runaway evil to inspiring and life-saving creativity; from governmental and other institutions in human society to numerous examples of love and kindness; from the selfless actions of our emergency first-responders to the soldiers who stand between us and our mortal enemies.

It is the endless and unmerited grace of God that fuels each of these interventions and benevolent actions. Goodness begins with God. God wishes all to prosper and to come to forgiveness. Although God’s grace restrains sin in this present age, this does not change anyone’s foundational disposition to sin, nor does it in any significant manner purify fallen human nature or negate the consequences of sin.2

God pours out grace on undeserving sinners because He wishes that no one should suffer eternal death and damnation. David recognized the compassion God has for all He has made, and His forbearance of judgment proves He clearly takes no pleasure in doling out punishment. Ezekiel 33:11: “As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways; for why will you die, O house of Israel” (italics mine).

scope and intention

Salvation began to work in us the moment we recognized our need for a Savior and came to believe in the atoning death and resurrection of Jesus Christ. Our old self died with Jesus, and we rose with him as new creations. Salvation moves outward, operating through election, regeneration, and conversion. God’s plan of redemption that puts salvation into motion—an incredibly perfect and powerful plan for redemption built on the death and resurrection of Jesus Christ.

Now, responsibility changes hands. We become answerable to God relative to the plan of salvation.

Regeneration in its simplest definition is moving from the state of being dead in trespasses and sins to being made alive in Christ unto righteousness. J.I. Packer describes regeneration (i.e., “new birth”) as an inner recreation of fallen human nature through the power of the Holy Spirit.3 This new birth necessarily involves effective change in our disposition from sin and lawlessness to one of obedience, trust, and love. When there is true repentance (a “turning away from” past rebelliousness, unbelief, and abject disobedience) there is opportunity for spiritual growth.

God, being rich in mercy and possessing great love for us, makes us “alive” together with Christ, to the extent that He shows us the immeasurable riches of His grace and kindness in Christ (Eph. 2:4-7).

There must be a decisiveness in our putting on this “new birth.” Assuming we have admitted to our lost state, we must now choose complete renewal. This involves recognizing that we were buried with Christ by baptism into death. When Christ walked out of the grave we walked out with Him. We have been raised from the dead by the glory of the Father so that we too might walk in newness of life. In deciding to live “a new life” through Christ, we are choosing righteousness. And yet, this choice must be made new each day as we go forth in obedience.

Steven Barto, BS Psy, ThM

Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).

References
1 R.E.O. White, “Salvation,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 768.
2 Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 663.
3 J.I.Packer, “Regeneration,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 734-35.

Let’s Go to Theology Class: Salvation

The following is a summary of my most recent class in pursuit of my master’s in theology at Colorado Christian University.

By Steven Barto, B.S., Psy.

Based on what we read in Grudem’s Systematic Theology and what Scripture says about the topics discussed in Chapter 31 (on salvation), and any other source(s), we were told to identify as specifically as we could where God is responsible (i.e., what God is doing) and where humans are responsible (i.e., what humans are doing) in the following aspects of salvation: election, regeneration, and conversion.

“And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12, RSV).

I found this week’s discussion prompt to be very engaging. Perhaps the most wonderous aspect of the life and death of Jesus on the cross is this thing called “salvation.” As I noted in last week’s discussion, salvation is a rather complex concept. At its simplest definition, it is “deliverance, especially of humanity, from sin’s power and effects.” [1] From a biblical perspective, its root-meaning encompasses “width,” “spaciousness,” “freedom from constraint,” and “deliverance.” The Exodus of the Jews from Egypt is considered “salvation.”

Relative to NT references, salvation (sȏtēria) also indicates deliverance or preservation, with hints of wholeness, soundness, and health. It is clear that much of God’s grace is ongoing and touches on many areas of daily existence, from restraint over runaway evil to inspiring and life-saving creativity; from governmental and other institutions in human society to numerous examples of love and kindness; from the selfless actions of our emergency first-responders to the soldiers who stand between us and our mortal enemies. It is the endless and unmerited grace of God that fuels each of these interventions and benevolent actions. To me, this is definitive proof that He wishes all to prosper and to come to forgiveness.

Grudem says, “Grace restrains sin but does not change anyone’s foundational disposition to sin, nor does it in any significant manner purify fallen human nature or negate the consequences of sin.” [2] So why does God pour out His common grace on undeserving sinners? Perhaps He is demonstrating at least an approximation of the grace that is available through true repentance, wishing that no one should suffer eternal death and damnation. His patient sufferance of our obstinate disobedience serves to give all mankind the opportunity to repent. God wishes to demonstrate His goodness and mercy through the many blessings He bestows to the undeserving. David recognized the compassion God has shown over all He has made. Grudem believes God’s forbearance of judgment testifies to the fact that, clearly, He takes no pleasure in doling out punishment. Ezekiel 33:11: “As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways; for why will you die, O house of Israel?” (italics added).

God wishes man to comprehend His justice. Paul notes that those who consistently resist God’s call to salvation are simply storing up more wrath for themselves, noting that on the day of judgment “every mouth will be stopped” (Rom. 2:5). No one will be able to rightly claim that God has been unfair. Instead, we must recognize the many blessings in the world as evidence of God’s power and wisdom—a continual expression of His abundant grace.

Relative to the order and operation of “salvation,” we are asked this week to look at election, regeneration, and conversion. Specifically, what is God’s responsibility (His “doing”) and what is man’s responsibility (his “function”) in each of these elements of salvation? Of course, I have already delineated some of this above. God is the author and finisher of our salvation. It is His plan (which He ordained before the foundation of the universe) that puts the element of salvation in motion. He fashioned a perfect plan for redemption and provided the incredibly efficacious means for underwriting that plan: the death of His Son Jesus. He remained faithful to that plan and provided opportunities through many institutions for man to recognize the degree of His grace and His love for mankind. Further, His plan and the underlying graciousness that fuels it remained constant. Not once did He change His mind and decide mankind was worthless and without purpose despite the pervasiveness of evil manifested throughout creation. His instructions were simple and concrete. He elected those whom He would save, and He set forth the method for salvation at great cost to Himself—the death of His only begotten Son.

It is at this point that the responsibility changes hands. Man becomes answerable to God relative to the plan of salvation. J.I. Packer describes regeneration (i.e., “new birth”) as an inner recreation of fallen human nature through the power of the Holy Spirit. This new birth necessarily involves renewal effective enough to change a person’s disposition from sin and lawlessness to one of obedience, trust, and love. The proof is in the pudding, as they say, when there is a repentance (a “turning away from”) past rebelliousness, unbelief, and abject disobedience. Regeneration in its simplest definition is when someone moves from the state of being dead in trespasses and sins to being made alive in Christ unto righteousness. God, being rich in mercy and possessing great love for us, makes us “alive” together with Christ, to the extent that He shows us the immeasurable riches of His grace and kindness in Christ (Eph. 2:4-7).

Of course, we have a part in this. There is a decisiveness in our putting on this “new birth.” Assuming we have admitted to our lost state, we must now choose renewal of our spirit. This involves our coming to understand that we’re buried therefore with Christ by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with Him in a death like His, we shall certainly also be united with Him in a resurrection like His. We know that our old self was crucified with Him so that the sinful body might be destroyed, and we might no longer be enslaved to sin (Rom. 6:4-6). J.I. Packer notes the perfect tense of the verb genan, meaning both “to beget” and “to bear,” which allows us to see our part in responding to God’s saving revelation in Christ. [3]

We can now look at the aspect of conversion and our role in how it works in our lives as new Christians. Admittedly, I once held the opinion that I was “converted” by the Holy Spirit the moment I accepted Christ as my “personal Lord and Savior.” Grudem is clear about what conversion truly entails, stating it is “our willing response to the gospel call, in which we sincerely repent of sins and place our trust in Christ for salvation” (italics added). [4] It involves a spiritual “turn” toward Christ. There is considerable emphasis placed on us relative to conversion. Our will is involved. In other words, it is not simply a “zapping” of our spirit by the Holy Spirit following recitation of a prayer. Conversion is the point at which we consciously repent from our sinful ways. It is here that we make a “180” and walk away from sin as part of our regeneration. This regeneration is made possible through God’s election. All of which, doctrinally, stems from God’s plan for redemption which He ordained before the foundation of the universe.

Specific to conversion, it is critical to realize none of this is based upon simply knowing about it. Grudem states, “Personal saving faith, in the way Scripture understands it, involves more than mere knowledge.” [5] We can know “facts” about God and His Son, but this is simply data. Conversion must be based upon knowing God, not knowing about Him. It entails trusting Jesus as a living person for forgiveness of sins and for eternal life. D.G.Bloesch notes that in evangelical theology, conversion has two elements: it is both divine and human, involving incursion of divine grace and a conscious decision to change our behavior. [6] In fact, Bloesch says we are active in conversion (we become willing) while passive in regeneration. Remember, regeneration is an inner recreation of our fallen human nature through the power of the Holy Spirit. It is for this reason we do not merely latch on to salvation; rather, we decide for salvation once our eyes have been opened by God’s grace. Lastly, of course, true conversion includes making Christ Lord over our life.

[1] R.E.O. White, “Salvation,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 768.

[2] Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 663.

[3] J.I.Packer, “Regeneration,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 734-35.

[4] Wayne Grudem, 709.

[5] Wayne Grudem, 709.

[6] D.G. Bloesch, “Conversion,” in the Evangelical Dictionary of Theology ((Grand Rapids: Baker Academic, 2017), 212-13.

A Niece’s Open Letter

The following is included in the book “Alcohol & Drug Abuse: Breaking Free & Staying Free,” by June Hunt. The book is part of the Hope For The Heart Series published by Aspire Press. Please check your local Christian book store for this and other helpful publications.

Dear Friend,

I wish you had known my Uncle Billy. He was quite bright. His teachers said that he was the kind of student who could make straight As without even coming to classes! He was handsome with dark brown hair and a deep set dimples in both cheeks. Everyone wanted to be around Uncle Billy, but he wouldn’t allow much closeness. He kept his distance.

Although my uncle was smart and capable, I always felt sorry for him because he was somewhat the “black sheep” of the family. By the time I was a teenager, Uncle Billy had gone through many tough times. One day he awakened to find out  he had lost his small refrigerator-freezer business-his business partner ran off with his wife and all of the company’s money. He was devastated.

His life loomed as a dark picture of losses. He lost his wife, his business, his health, and his self-respect. He completely lost control of his life because something else had control of him. You see, my Uncle Billy was an alcoholic, and he died as a result of suicide. We all loved Uncle Billy, but in the end we lost him.

I have often wondered, What could have helped my Uncle Billy? What could have saved him from his own self-destruction? Like my uncle’s, countless other lives have been destroyed by a chemical addiction, leaving family and friends struggling with similar questions: What set up this struggle with substance abuse? What could I have done to help?

With addictions affecting so many, you may be wondering, Can those in the throes of a chemical dependency be set free-permanently? The answer is yes! There is hope. In order to break free from an addiction, there must first be the recognition that there is a problem so that healing can take place. But the most important step is turning to God, allowing His strength to help carry the burden. Isaiah 41:13 says, “For I am the Lord, your God, who takes hold of your right hand and says to you, Do not fear; I will help you.”

If you are struggling with a chemical addiction, the heavenly Father is waiting for you with open arms, beckoning you to come to Him. He will walk with you each step of the way in your journey to freedom. Like His prodigal son who “was lost and has been found” (Luke 15:32 NASB) -you need not be lost anymore.

Yours in the Lord’s hope,

June Hunt