Tag: Salvation

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.

test yourself

PAUL ADMONISHED THE CHURCH at Corinth, “Examine yourselves, to see whether you are in the faith. Test yourselves” (2 Cor. 13:5a). He was returning to Corinth for a third time to address the sinful behavior of believers who were claiming to be in Christ. Apparently, many failed to take seriously the power of evil, and their behavior was causing divisions in the church. This was unfortunately true of some members of the clergy as well. Therefore, Paul told everyone to evaluate their conduct in light of the tenets of the Christian faith. In perhaps his harshest criticism, he said, “Do you not know yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test” (13:5-10).

A transliteration of verse 5 reads, …examine yourselves whether you are in the faith. Test yourselves. Or do you not recognize yourselves that Jesus Christ is in you unless indeed you fail the test? The Greek phrase “examine yourself” (πειράζετε, peirazete) is from the root peirazó, meaning “make proof of; to attempt, test, tempt.” This is similar to “try” or “trial,” as in a courtroom where one examines the evidence presented.

Paul instructed the Corinthians to test whether they were “in the faith” because many had not repented of the impurity, sexual immorality, and sensuality they practiced prior to knowing Christ (2 Cor. 12:21). The “practice” of sin suggests a deliberate and habitual undertaking that would seem to “disqualify” them as followers of Christ. Paul argued that true believers are identified as “those who have sinned in the past” (προημαρτηκόσιν, proēmartēkosin). Bible Hub’s interlinear translation breaks down the Greek in verse 21 as a perfect participle, “to sin before,” referring to those who before conversion had been guilty of vices especially common the Gentiles (see also 2 Cor. 12:21; 2 Cor. 13:2).1

This was not the first time Paul had admonished the believers at Corinth on their intentional sin. In his first letter, he remarked that many believers were participating in the Lord’s Supper in an unworthy manner. He wrote, “When you come together, it is not the Lord’s supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. What! Do you not have houses to eat and drink in” (1 Cor. 11:20-22). Paul reminded them that the Lord’s Supper was meant to proclaim the Lord’s death until he returns. He then added, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup” (vv. 27-28).

Paul was worried about the spiritual well being of the believers at Corinth. Without reservation, he said if they were truly “in the faith” then they would know that Jesus Christ lives inside them. The Holy Spirit would be working on them, promoting spiritual maturity, ongoing sanctification, and moral living. To this end, he adamantly said, “Test and evaluate yourselves to see whether you are in the faith and living your lives as [committed] believers. Examine yourselves [not me]! Or do you not recognize this about yourselves [by an ongoing experience] that Jesus Christ is in you—unless indeed you fail the test and are rejected as counterfeit” (2 Cor. 13:5, Amplified Bible). We must also examine ourselves. Is there evidence of the Holy Spirit in our daily living? Do we live according to the example given by Jesus? I challenge you to make this your New Year intention.

Steven Barto, BS Psy, ThM

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

References
1 Bible Hub, “Interlinear Bible,” retrieved Jan. 2, 2024, https://biblehub.com/interlinear/2_corinthians/12.htm

the parable of the narrow door

WHY MUST THE DOOR be narrow? Certainly, there will be more than ample room in heaven for everyone. Its vastness is beyond anything we can imagine. Scripture tells us that God desires everyone to be saved. Paul urged Timothy to make supplications, prayers, intercessions, and thanksgivings for all people, for God our Savior desires all people to be saved and to come to the knowledge of the truth (see 1 Tim. 2:1-4). So, why this “narrow door” image of the way to salvation? What is this urgency that we stay on the narrow way? Let’s take a look.

“He went on his way through towns and villages, teaching and journeying toward Jerusalem. And someone said to him, ‘Lord, will those who are saved be few?’ And he said to them, ‘Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able'” (Luke 13:22-24).

It is not about the mathematics of who gets into heaven and who does not; neither the number nor the percentage of earth’s population are what matter here. It requires a humble and repentant heart to respond properly to the gospel. When Jesus says, “Strive to enter through the narrow door,” He is urging people to respond properly to Him before it is too late and the Father (“the owner of the house”) closes the door. This is why Jesus contrasts the narrow gate to the “broad road.” The broad road (the “freeway of this world”) will always be crowded with people on a highway to hell.

Our citizenship in heaven comes when we enter into a relationship with Christ.

Only Certain People

When Jesus was asked whether only a few will be saved, He did not directly answer with “yes” or “no.” The point is not how many individuals make it into heaven. Rather it is about a proper response to the gospel, for it is only through believing in Christ that we can take the next exit off the broad road and head toward the narrow gate. Citizenship in heaven, if you will, is made possible by the death and resurrection of Jesus Christ, but our entrance is not guaranteed. Although Jesus died for our sins, we have the responsibility of believing that we were crucified and raised up with Him to new life. We must believe that His death removes our sin and guilt.

The way to destruction is easy, but the way that leads to life is narrow and hard (see Matt. 7:13-14).

Concluding Thoughts

Jesus is the narrow way. He is the only way to the Father (see John 14:6). He is the only way of salvation (see Rom. 10:9-11). He lived and ministered on earth to provide detailed instructions for us to follow Him. We are to walk as He walked. Following in His footsteps, living as He lived, is the way to progressive sanctification. He is the gate of the sheep (see John 10:7); the bread of life (John 6:35); and the resurrection (John 11:25). L. Thompson writes, “The Gateway to Life is small. It is filled with many trials designed to refine and reveal our faith…It is not a selective process but a daily slaying of our flesh to allow God’s Spirit to resonate through us.” He added, “… I find that the more I seek to know the Lord, serve Him, and live for Him that the road has become less crowded.”1

God desires for all men to be saved. The parable of the narrow door reminds us of the harsh truth that not everyone will make it into heaven. Jesus tells us to strive, yearn for, pursue, chase after the narrow gate. The gate is “narrow” because the opportunity for entrance into heaven is meant only for those who call upon the Name of Jesus and be saved.

Steven Barto, BS PSY, ThM

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

References
1 L. Thompson, The Narrow Road, July 8, 2020, retrieved Dec. 10, 2023, https://lthomason.wordpress.com/2020/07/08/the-narrow-road/

It’s Not the Mirror’s Fault

THE APOSTLE PAUL WROTE, “Look at what is before your eyes” (2 Cor. 10:7a). He continued, “Not that we dare to classify or compare ourselves with some of those who are commending themselves… when they measure themselves by one another and compare themselves with one another, they are without understanding” (2 Cor. 10:12). We must each examine our own actions and assume responsibility for them without comparing ourselves to or rejecting others (see Gal. 6:4-5). In the same manner, we are responsible for how we appear to others. If they don’t see Christ in us, then Christ might not see us in Him. Just as a mirror reflects what you look like on the outside, God’s Word reflects what you’re like on the inside.

God’s Mirror

Have you ever seen yourself in the Bible? Hebrews 4:12 says, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” God’s Word discerns the ruminations of our heart. Scripture is our true spiritual mirror. Regardless of dispensation or covenant, we are told to find our image in the Word of God. With Scripture as our starting point, we take all action necessary to walk in God’s will. We will never see who we are in Christ without dying to our own moralism. This means turning from the world and its “horizontal” orientation to the Word and its “vertical” orientation.

Other Mirrors

I learned during my recovery from addiction that we tend to despise in others those character traits we hate in ourselves. Whenever I see my defects of character in someone else, I summarily judge and reject them, deciding they’re “too difficult to be around.” Worse, I use their blemishes to prop up my good traits. I also tended to project my bad traits onto others, deciding, “Well, at least I’m not that bad.” But it’s not possible to fully walk out our salvation with fear and trembling when we predicate it on the success or failure of those around us, for it is God who works in us, both to will and to work for His good pleasure (see Phil. 2:12-13). The Greek verb rendered “work out” in this passage of Scripture (katergazoma) means “continually work to bring something to completion or fruition—an activity involving considerable expenditure of effort.” The way we avoid being arrogant in our “walk” is by using the Word of God as our mirror rather than comparing ourselves to others.

“A flower does not think of competing [with] the flower next to it. It just blooms.” —Theodore Roosevelt.

It should be our “life’s work” to walk out our salvation, with the goal of becoming more like Christ. Paul calls it “…conformed to the image of His Son” (Rom. 8:29). This is not optional. Paul says we must initiate the action and then participate in its effects, putting forth real effort to walk as Christ walked. The Christian life is not merely an exercise in passive trust; rather, it must be about active obedience! We cannot battle sin or discipline ourselves to do good by our own power. The flesh cannot control itself. It wants what it wants. Pastor Rick Warren asks, “When was the last time you looked in a mirror? You probably look in one every day—maybe even multiple times! Why do you look in a mirror? You use it to evaluate yourself. And then you do something about what you see.”1 He adds, “Just as a mirror reflects what you look like on the outside, God’s Word reflects what you’re like on the inside.”2

In a recent message, Pastor Brandon Mestach (from the local Christ Wesleyan Church) said we must always be available to be used by God in faithful practice of the faith. He calls this “active participation.” He said we must also practice the “religion of done.” In other words, from the knowledge that Jesus paid it all. He conquered sin and death. Jesus, knowing that all was now finished, said, “I thirst” (John 19:29). Then, he said, “It is finished,” and he bowed his head and gave up his spirit (John 19:30). Most of us keep fighting a battle that’s already won. But we were never supposed to “create” the victory over sin. Instead, trust in the redemptive work of Christ and go forth from the springboard of “done.”

Steven Barto, BS Psy, ThM

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

References
1 Rick Warren, “How to Use the Bible Like a Mirror,” PastorRick.com (a blog), April 14, 2020, accessed Oct. 31, 2022, https://pastorrick.com/how-to-use-the-bible-like-a-mirror/
2 Ibid.