“Take Up Your Cross and Follow Me…”

A few days before he was to be crucified, Jesus declared:

 

“The hour has come for the Son of Man to be glorified.  Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour (John 12:‬23‭-‬27).”

 

Jesus was that kernel of wheat falling to the ground. He accomplished what no one else could, and through the death he died his name was glorified forever. If he had not died he would have remained a single seed, a solitary Son of God, and the family of God would not have grown to include anyone other than him and the Father. Think about that: all of the patriarchs and prophets who came before him would have lived their lives in vain. If he had not died, it would have been pointless for his disciples to have left everything behind to follow him. Abraham and Moses, who were referred to as God’s friends, would not be merely sleeping now, they would be dead, forever, with no hope for resurrection. Jesus died so that they might join him in eternal life. He died to offer you the same opportunity. But, as is true with every opportunity, there is a cost. The passage above shows that sacrifice is required of all, whether a person believes in God, or not. It is only a question of whether you choose to sacrifice the now, or the later. If you place the greatest value on the things which you can gain from the material world, your life, along with everything you acquire in it, will inevitably be lost. But those who would willingly give up their life to follow the Lord will inherit all things, for all eternity. According to the Lord’s own words, then, where are would-be disciples obligated to follow him to? What was the way to the place where he was going? Luke 9:18-23 is a Scripture which shares the theme of this passage in John, and it makes it clear that Jesus meant his disciples must be willing to figuratively follow him to the cross, so let’s read together what it says:

 

“Once when Jesus was praying in private and his disciples were with him, he asked them, “Who do the crowds say I am?” They replied, “Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.” “But what about you?” he asked. “Who do you say I am?” Peter answered, “God’s Messiah.” Jesus strictly warned them not to tell this to anyone. And he said, “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life.”  Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.””

 

The interaction began with two questions, and was followed by two statements of fact. The first question (“Who do the crowds say I am?”) encompassed the world at large, in Christ’s day. The general populace regarded Jesus as a noteworthy person, someone on par with John the Baptist, Elijah, or a resurrected prophet — important, perhaps — but still just a man. As a side point, it’s worth mentioning that this whole interaction recorded in verses 18-23 occurred sometime shortly after the twelve disciples had returned from being sent out to the people to preach the kingdom of God, raise the dead, heal the sick and cast out demons. Having just recently returned from that mission, the disciples would have certainly been well qualified to report on the public’s estimation of Jesus. So Jesus then directs the same question to his disciples, as if to say, [Having now seen all that you have just seen, and having now done all that you have just done,] “who do you say I am?” Peter’s response was that Jesus was not just a man, he was the Savior of Man, sent from God. His response establishes a fundamental difference between the viewpoint and belief of the followers of Christ in contrast to that of the rest of the world. Those who believe without any reservation that Jesus is the Messiah, the only way of salvation, and who also believe that the reward of eternal life in God’s kingdom is greater than anything that can be obtained in this world, willingly forsake everything to follow him. Those who doubt hesitate to do so. Having thus established this key difference, Jesus proceeds with the first statement, disclosing the imminent reality that, as the Son of God, he was going to suffer many things, be killed, and then be resurrected. Which brings me to his follow-up statement, the second of the two realities — one that is on-going, and perpetually current — and the focal point of this message:

 

“Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.”

 

How much time have you spent reflecting upon what that means? I ask because the answer to that question leads to a more penetrating one: how much do you really want to know, and fully understand, what it means? To deny yourself means losing sight of your own interests; it means forsaking your very nature. But, even with the help of the spirit of God, that is not something that is easy to do. By nature, people prefer personal comfort over sacrifice, and yet the more a person understands about the sacrifice that is expected of them, the more they become responsible for offering it. So it is perhaps not unusual for people to read over the command to take up their cross without really thinking too deeply about what obeying it entails: and therefore there are few people who ever commit themself to serving God to the degree the Lord requires. To those who would say that I am being uncharitable when I state that there are few people who will fully commit themself to taking up their cross daily, I refer you to Luke 10:1‭-‬2, which states:

 

“After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”

 

To paraphrase the Lord’s words, there’s a whole world out there ignorant of the true nature of God, and His Kingdom — no shortage of brothers and sisters in need of salvation — but where are the servants who are qualified and willing to do the work? Oftentimes the problem isn’t that we don’t want the kingdom of God to arrive — most people would like to reap the benefits and blessing of its peace and unity — the problem is that we don’t want it enough now to sacrifice our own desires in order to dedicate ourselves completely to its work. We hesitate to make laboring to serve God our primary purpose. But read what the apostle Paul willingly endured in order to do the work of God. It’s recorded in 2 Cor. 11:23-29. Based upon what he suffered, and how he lived his life, how confident would you be that his desire to serve God was genuine? Did his deeds reveal his faith — did they prove that his convictions about the kingdom of God were real to him? It’s easy to say ”I want to serve God,” but do your actions, does your life, supply credibility to those words? If they do not, a re-evaluation of priorities is called for. Think of everything you are currently striving for in your life, and everything you hope to gain from your efforts, in the context of Jesus’s question from Luke 9:25:

 

“What good is it for someone to gain the whole world, and yet lose or forfeit their very self?”

 

Are any of the things you’re currently working for worth more to you than your soul — than eternal life? If your answer is no, are you then living like the kingdom of God is the ultimate reality, or is your life indistinguishable from that of a citizen of this world? Jesus willingly gave his life to show that there is a greater life beyond this one, so that through faith in him we might be encouraged and inspired to follow him to that Promised Land, despite the fact that in this life “we must go through many hardships to enter the kingdom of God (Acts 14:22).” And as we read in John 12:27, his death was the culmination of his entire life’s purpose. Therefore, if you are called a Christian, as his follower, what is your purpose? Why were you called? Individual answers as to purpose may vary, but the word of God supplies answers which apply to every believer, every true Christian. One such answer is found in 2 Corinthians 5:15:

 

“And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.”

 

Anyone whom the Father calls is called to live a life of service to the Son. What, then, are the aspects of a life lived for him? One example of what the Lord’s service entails is found in 1 Peter 2:20‭-‬21:

 

But if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.”

 

Peter plainly states that part of the work a Christian is called to do is to be willing to suffer for doing good and to endure it for the cause of advancing the gospel of the kingdom of God. Doing so is part of taking up your cross, daily, to follow the Lord. Continuing on with verses 22-24 he provides a more specific example of how Christ suffered for the sake of righteousness:

 

“He [Jesus] committed no sin, and no deceit was found in his mouth.  When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.”

 

The Greek word translated here as healed means “made whole.” A person who is ”whole” can be considered to be fully integrated — they have no internal division, no disconnected or uncoordinated aspects to their personality — everything in them is working in “oneness” for a unified purpose. Consider that in light of Peter’s statement here about the Lord: ”When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.” If someone insults a person, what prompts the other to retaliate? Is it not because their pride has been injured, and they feel a need to answer the injury? How natural it is for us to mirror back to others the ill treatment we receive from them! But when Jesus was insulted, although he may have been grieved by the unwarranted accusations of men, he never responded in kind because he trusted fully in the just judgment of God, and was completely secure in the love his Father has for him. It is not that he did not care about what others said of him, it is more that the esteem he knew his Father had for him made him whole, and rendered every other opinion of little consequence. Now consider that passage again, not as it applied to the Christ, but in regards to yourself. Has the love of God made you whole? Are you so secure in your knowledge of the Father’s and the Son’s love for you that insults and threats no longer unsettle you, so that you cannot be goaded into retaliation? Because that is how Jesus walked, and it is the example we are to follow: as it is written, ”This is how we know we are in him: Whoever claims to live in him must walk as Jesus did (John 2:5-6). The loftiness of that standard does not negate it’s reality. Instead, that standard should inspire a desire for the type of inner peace that the Lord himself possessed, the type that can only be obtained through intimate communion and fellowship with God, our Father; because it is only the peace of God which enables a person to endure in the face of suffering, and to do so without sinning. And whenever we fail to live according to the Lord’s example, those failures should only drive us to our knees all the more, feeling fervently the words of the psalmist: “As the deer pants for streams of water, so my soul pants for you, my God.  My soul thirsts for God, for the living God. When can I go and meet with God? (Psalm 42:1‭-‬2)”

 

Continuing on now with the discussion of the type of work which comprises a Christian’s purpose, if we skip forward to 1 Peter 4:1‭-‬3, we read:

 

“Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God.”

 

The exhortation that we are to arm ourselves with the same attitude as Christ indicates that we must make a conscious resolution that no amount of suffering in the body will cause us to turn away from continuing to seek to serve God’s will. A willingness to endure suffering for the sake of advancing the gospel is something that we must maintain as a point of focus because we know it is in unity with our Father’s will. But on its own, a willing spirit is not enough to succeed, because the flesh is weak, and human focus and will lacks the constancy of an eternal perspective. Our carnal nature continually wars against the spirit of God for supremacy within us, testing us to see what we desire most.

 

What is our human, carnal nature, then? One answer is that it is our unexamined life, those things we do naturally, instinctively. And, instinctively, in order to preserve life, we work first to satisfy our physical needs. But we also have wants, which extend beyond our needs — and we can exhaust ourselves in the pursuit of them — due to the nature passed down to us from our common parents. In the garden of Eden, Adam and Eve had all their needs supplied, and were denied only one thing — the Tree of Knowledge — but once the seed of “want” for that one thing was sown in the heart of Eve, she yielded to it. She desired instant gratification of what she would have otherwise been given in time (knowledge), and because she believed the lie that she would not die, she consumed the fruit, which, in a spiritual sense, also consumed her: since once she ate, death entered the world. The fact that Adam was not deceived implies that he discerned her fallen state and therefore, recognizing that the cost of his continued obedience to God’s command would now eventually lead to him being deprived of her companionship, he willfully disobeyed God, consciously choosing to die with her instead, because he did not want his life without her in it. And yet they had been created perfect, whereas we are born into sin. So if our common parents, who were superior to us in every way, and who were given but a few commands to obey, could not submit their “wants” to the will of God in an environment where only one thing was withheld from them, how could it ever be natural for us to do what they could not? Through Adam and Eve, Satan prompted mankind to question the perfection of God’s will and, collectively, we have all eaten of the same fruit as they did. Their choice to follow their own will above God’s has become our nature.

 

The purpose behind that brief discussion of human nature was to help illustrate that it is impossible for anyone to “take up their cross daily” to follow the Lord by their own strength. Indeed, if it were natural for man to sacrifice for others in the way that Jesus did, the world would be a vastly different place than it is now. No one accomplishes anything for God apart from the work of His spirit. I think there is a proof of that intended in the fact that, due to the beatings he had endured, in a purely physical sense even the Lord himself was not able to carry his cross to its end destination under his own strength (Matt. 27:32). But if the exhortation from 1 Peter 4:1‭-‬3 (along with other similar scriptures), that we are to arm ourselves with the same attitude as Christ, indicates that the Holy Spirit doesn’t just do all the work, or completely change us overnight, what role does the spirit of God then have in our life? How does the spirit of God work in you to change your base nature?

 

First, it is a witness to the truth. Because we lack knowledge, and can therefore be too easily led to believe things that are harmful and false, it provides testimony as to what is true, calling to our minds the words which God has spoken on a given matter. The spirit of God is our counsellor and teacher, both informing us of what is good and bad, and providing wisdom and understanding as to why it is so. More than that, it provides the motivation to respond to and act upon the newly discerned truth by providing an awareness of greater things to come. As it supplies us with a glimpse of future perfection, our faith in that vision works to alter our values and desires, reshaping them from an inclination for temporary things to a longing for what is faultless and eternal. We begin to want bad/transient things less and less, and good/permanent things more and more, because we see them for what they are, as God himself sees them: because the spirit of God gives access to the perspective of God. The end result of this process is that we are to lose our desire to eat from the tree of knowledge because we come to know with certainty that self-reliance leads to death. It is only absolute trust in God, fostered by the spirit of God, that leads us to reject its fruit and what it produces, thereby making a different choice than our parents did. Could oneness ever be obtained through any other means than complete trust in God? What is it that prevents Satan from repenting and being restored to a right relationship with God? Is it not his unyielding belief in his “right-ness” — that he knows better than God? Is it not a similar pride within us, that by nature causes us to reach for the Tree of Knowledge, and bars access to the Tree of Life?

 

Returning now to the question of how the spirit of God works in us to convert us from being physically-minded to spiritually-minded beings, consider how, in the Scriptures, water symbolically represents baptism and cleansing, while the holy spirit is described as a refining fire (John 3:5, 1 Peter 3:21, Matt. 3:11, Acts 2:3, Numbers 31:23, 2 Peter 3:3-7). Baptism is a figurative acknowledgement of our willingness to die to ourself, submerging our human nature in a watery grave to become immersed in a new life of obedience to God’s will. When we emerge from the water, through the laying on of hands we are symbolically touched by God, and we receive an earnest of the fire of God, burning within. The fire represents our new nature, a nature that enables us to live a new life governed by the power of God. In this sense, the Holy Spirit provides a power that far surpasses human limits, to enable a person to overcome their inherent weakness. The water represents our old nature; and it is important to note that water and fire oppose each other, they do not merge. In this symbolism, fire is pictured arising out of water, to be separate and distinct from it. And, by nature, if they mingle, when fire preponderates over water, the water evaporates; but if the volume of water is greater than the flames, the fire is extinguished. Similarly, the spirit of God within you will either work to burn away your old nature, or your human nature will douse the Holy Spirit’s flame. The principle is discussed in the parable Jesus told, recorded in Matthew 13:33:

 

“The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough.”


The parable indicates that the spark of God’s spirit, which is kindled through baptism and the laying on of hands, is intended to grow within, like yeast working in dough, until our old nature is fully consumed by it. But if it is true that it is also possible for our old nature to quench the holy spirit, it is then important to know how that occurs. The apostle Paul spoke regarding this when he was inspired to write:

 

“Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. (Romans 8:5)”

 

A “set” mind is one where thoughts are fixed on something, to the exclusion of considering things that are contrary to it, so that it cannot be moved. Such a mind maintains an unchanging position. So if our mind is set on what the flesh desires it ceases to be attuned to the voice of the Spirit — it will not hear or entertain what it has to say. Conversely, living in accordance with the Spirit means having a lack of preoccupation with physical concerns. It means that a person’s foremost interest and focus is both to discern and do the will of God. But fixing our minds on what the Spirit desires requires that an effort be made on our part — God doesn’t just do it all for us —

“For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. Therefore, my brothers and sisters, make every effort to confirm your calling and election. For if you do these things, you will never stumble … (2 Peter 1:5‭-‬7‭, ‬10)”


Making an effort to add those attributes is not a  is not a one time action, it is a continuous practice. A single action does not establish a pattern. An action must be performed repeatedly before it becomes a behavior; and the character that God desires to build in us goes even beyond behaviors. God is love, which indicates a state of being. Everything He does is motivated by love, and He would be disavowing himself if He ever behaved in any other manner. If we are to grow to be like our Father, practicing His love, and the right behaviors associated with it, is what we are to work toward, until it becomes a state of being. That is the process of how we become transformed.

 

But why doesn’t God just do all this work for you? If He did, how would you show Him how much you value holy character? God tests us all to bring our values and priorities into the light. How you use your time is one of those tests. Has the thought ever occurred to you, that any and every day you do not willingly take up your cross to follow the Lord, you are quenching the work of the holy spirit? We have been instructed to “Seek first the kingdom of God and His righteousness.” Reflect on how you used your time this week/month/year. Was seeking to advance the interests of the kingdom of God your first pursuit? The second? What were the thoughts that most occupied your mind? Do you want to serve God more than you want to have fun and enjoy yourself, or is taking up your cross a mere afterthought, buried under a mountain of self interests?

 

All of us will one day stand before God’s judgment seat, and each of us will give an account of ourselves to Him (Romans 14:10‭-‬12). If honest reflection on the questions I have just posed prompts anyone to acknowledge that they have been living more for self than for God, know that I have not asked them as anyone’s judge. Instead, my hope is that you will take encouragement from those questions — because it is far better to consider such things now, while you still have time left to choose to live differently, if need be, than it is to stand ashamed before the Lord after our account has been given. If your life thus far has only been lived as a hearer of the Word, my prayer is that you become a doer as well. My prayer is that God will indeed send workers into the harvest. I pray that God will supply every one of us with what we need in order to truly take up our crosses and follow Christ, and that these words may inspire every one of you to join me in that prayer. I’ve said before that I believe all service to God begins with humility, and that’s really what the essence of taking up your cross is: humility. So I’ll conclude with the apostle Paul’s words about the humility of our Lord and Savior, and its end result:

 

“Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.  In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name,  that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose. Do everything without grumbling or arguing, so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.” Then you will shine among them like stars in the sky as you hold firmly to the word of life (Philippians 2:1‭-‬16).”

 

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The Exodus and the Christian Journey out from Sin

The 33rd chapter of the book of Numbers details the stages in Israel’s journey to the Promised Land.  It lists every staging point where they stopped and camped along the way.  Why is this information important enough that God wanted it to be recorded?  To answer that question, it’s important to remember that God does nothing haphazardly; everything He does has a purpose.  It’s true that much of what could be learned from a physical study of the locations themselves may have been lost via the passage of time — and even that which remains today would mean little to nothing to one who has never personally visited the sites — but physical truths are under-girded by spiritual ones; so although the centuries may have eroded the evidences of the Exodus, the spiritual lessons we can learn from it remain eternally.  Therefore, it stands to reason that the relevance of this chapter is best discovered when it is framed within a spiritual context.  And since God has graciously preserved the truth for us in His Word, I’d like to start this study with an examination of words — specifically — exploring the meaning conveyed by the names of some of the encampments.  Let’s begin in Exodus 33:5.

vs. 5:  “The Israelites left Rameses and camped at Succoth.”

Israel had kept the Passover on the fourteenth day of the first month, to celebrate their freedom from the bondage of sin.  The very next day they physically departed from Rameses.  Rameses means “child of the sun”, indicative of the fact that the sun was the chief god of the Egyptians.  So, in this sense, Israel was also symbolically leaving behind the false religious systems of the world, to worship the one, true God.  The first resting place on the journey was called Succoth, which means “booths”.  Booths, of course, were temporary dwellings, and the entire nation would live in them until they received their permanent inheritance.   If we accept the idea that the Christian church serves as the modern parallel to ancient Israel, then the lesson for us today is quite clear.  At the very beginning of our walk with God, as we begin to worship Him in spirit and in truth, we have attention drawn to the fact that our dwelling on earth is temporary; and a reminder that we are no longer to live for the things of this world.

vs. 6: “They left Succoth and camped at Etham, on the edge of the desert.”

Etham means “with them: their plowshare”.  A plowshare is the cutting part of a plow: the part that does the work.  The name communicates that the LORD would be with them, and He would be the one doing and accomplishing the work of bringing them into the Promised Land.  What a tremendous encouragement this provides for the believer today!

vs. 7: “They left Etham, turned back to Pi Hahiroth, to the east of Baal Zephon, and camped near Migdol.”

Pi Hahiroth means “Place where sedge grows”, so I researched the characteristics of sedge to see if any insight could be gained from doing so, and I came across the following description:

  1. “Sedges are herbaceous, dying back to the ground surface at the end of the growing season, but then re-growing the next season by sprouting from underground rhizomes or roots.”

Now this is purely speculative, of course, but that trait seems highly reminiscent of the fact that we all return to the ground from whence we came, but the Christian is born again to a new life in God; and is empowered to do so by the Heavenly Root, our Lord and Savior, Jesus, the Christ.  I leave it to the reader to decide upon the merits of the association.

Moving on more concretely, however, we arrive at Baal Zephon, meaning “lord of the north”.  Here is Strong’s definition:

“From ba’al (“lord”) and tsâphôn, which is derived from tsâphan; properly hidden, that is, dark; used only of the north as a gloomy and unknown quarter (in the sense of cold) — and according to others it is the Egyptian form of Typhon, the destroyer).”

Finally, Migdol means “tower” (representing strength and might).  If we accept the above definitions as valid and accurate, the message that materializes from verse seven could be loosely rendered as:

They left Etham (with the knowledge that the LORD, as their plowshare, was with them — for it was at Etham that the LORD first appeared in a pillar of cloud by day and a pillar of fire by night), turned back to Pi Hahiroth, which sits at the right hand of Baal Zephon, and camped facing Migdol.

It was here that they would face the full might of the Egyptian army in a final confrontation.  But why should the geographical reference points for Pi Hahiroth be mentioned?   Might it not be that these locations are included to allude to a spiritual force as pertinent and real to the Christian as the Egyptian army was to the children of Israel?  It seems clear that the “hidden destroyer” — the “lord of the north” — refers spiritually to the prince of the power of the air, Satan; but I shall table the thought for the time being, since a discussion of verse eight will allow this idea to be fleshed out more fully.

vs. 8: “They left Pi Hahiroth and passed through the sea into the desert, and when they had traveled for three days in the desert of Etham, they camped at Marah.”

How did they pass through the sea?  Exodus 14:21 states, “…the LORD drove the sea back with a strong east wind and turned it into dry land.”  There are many correlations that can be drawn between how God led the children of Israel and how He leads His children today.  The waters they passed through were symbolic of baptism (1 Cor. 10:1-5).  As they walked, with the waters walled up around them on both sides, the path to the Promised Land stretched before them, while death, in the form of Egypt and its army, was behind them.  The people could not receive their inheritance by staying where they were; they had to fully depart Egypt and emerge on the other side of the sea.  This is also true of the Christian.  As the Lord said to Moses, “Why are you crying out to me?  Tell the Israelites to move on”, we also are not to remain in the same condition we were in when God called us — we are to move forward and grow spiritually.  Nor are we to turn back again to the manner of living we had prior to being baptized; for should we chance to look back, we will find only death behind us.

The children of Israel, having been released from slavery, were granted a new life of freedom, but that does not mean they were free from responsibility.  They were to be a model kingdom, and were to serve as an example to the surrounding nations.  But before they took possession of the land, they would first need to dispossess its current inhabitants.  They were to destroy their enemies strongholds by acts of physical warfare, and were to rely on God to grant them the victory.  Allow me now to pick up the thought I previously abandoned.  God’s instruction to turn back to Pi Hahiroth has a different meaning for us, because the adversary we face as Christians, while no less real than the Egyptian army, is far more powerful.   We, too, have been lead out from the land of sin, and have become subjects of a new Kingdom.  But the battles we are to wage are spiritual ones, not physical.  Our responsibility is to live a life of sacrificial obedience to God in the midst of people who love what the world has to offer.  We must first be willing to allow God to accomplish his will in us, then we are to overthrow the fortresses and towers of Satan’s might by confronting sin in the hearts of men.

People have often expressed amazement, wondering how Israel could turn away from God and not believe Him, since they had experienced all of His miraculous interventions.  I would therefore like to leave the examination of Numbers 33 to turn instead to the account in Exodus, starting in chapter 15, verse 22.  After discussing the parallels between their Exodus and the Christian’s journey, you may judge if we, in reality, are very different from them, or not.

Exodus 15:22-24: Israel exited the Red Sea and went three days journey into the wilderness (which depicts uncharted territory — a land few had walked) of Etham, and pitched in Marah (meaning “bitter”).  They had been separated from the rest of the world, and the stillness of the desert presented the opportunity to draw nearer to God, in preparation for their first test — a trial they were not anticipating.  It was not a trivial one.  They encountered undrinkable water — a life-threatening issue in such an inhospitable environment.  Yet it was an experience with a figurative lesson at its heart — which was intended for their benefit.   Water often symbolizes spirit in the Scriptures.  In this instance, the water typified their old way of life — bitter waters of death they were no longer to drink from.  The nation had undergone a baptism, but they had not received the Holy Spirit, nor did they have the benefit of hindsight, as the reader of the account does today, and so they failed to view this occasion in the proper light.  The people’s question, “What are we to drink?” addresses a physical concern; for without water they would soon die.  So, in a sense, what they were asking was “How will we continue to live, without water?”

The Israelites saw only the physical deprivation of the moment, brought about by the realities of their new environment, and so they asked the wrong question.  The concern for the newly baptized believer, who also faces a new environment, containing a different set of realities, is spiritual.  Therefore, if we house their physical concern within a spiritual frame, the relevance to the Christian becomes more apparent.  Instead of crying out for water, we voice our plea for the gift of his spirit, and acknowledge that it is impossible to live a new life apart from it.  And we can rejoice in knowing that God will be faithful to supply it, just as he was in providing for the Israelite’s need.

But this passage also contains a warning.  Because they prioritized the physical over the spiritual, and because they viewed their circumstances apart from a confidence in the LORD’s provision, the joy the nation had felt as they exited the sea, and their delight in having their Deliverer traveling with them lasted a mere three days.  Yet how different from them are we?  Isn’t our enthusiasm for serving God also subject to the same entropy which so swiftly affected them, whenever our focus and priorities shift toward the physical realm?  I would therefore encourage you to go back and read 1 Cor. 10:1-22 again in its entirety, with these thoughts in mind.

vs. 25-26: The bitter waters were made sweet by a piece of wood.  I believe the wood represents the Lord’s sacrifice, which made the Holy spirit available to all: and the changing of the water represents both the converting power of his action and the transformative power of his spirit.  When His spirit is in us, we no longer drink from water that produces death, we have waters of life springing up from within us.  It is in this action that the people’s first test had its conclusion.  But God does not leave them in their failure, instead, he decrees His first covenant with them and promises to heal them, as he had done to the waters.

vs. 27:  Here I would only mention that I believe that the rest the people enjoyed as they camped here can be analogous to the time a new believer is given to study and learn God’s laws, prior to being given a more active work.

Ex. 16: 1-3: The Israelite’s arrive at the Desert of Sin.  Sin means “thorn” or “clay”, which conveys the idea of getting caught up or ensnared in the ways of man.  Physically it was a wasteland that stood between Elim and Sinai.  Elim means “palms”, indicating righteousness, and Sinai was the mountain where the law was given.  I believe the desert’s placement between these two locations is intended to portray the gulf that exists between man’s attempts at righteousness and the perfection and holiness represented in the Law.  In the face of the holiness of God’s law, all men stumble and fall, and only the sacrifice of the Lord can bridge this gap.

It was here that the people grumbled over a lack of meat.  In effect, their complaint was akin to saying, “We would rather die than continue to live like this — a life devoid of all the good and pleasant things of the world!”  Because they were lovers of pleasure rather than lovers of God, the majority were re-ensnared by the thorny concerns of the flesh and died without entering the Promised Land.  Allow me to make one small point of comparison, lest we feel ourselves superior to them: how many approach the Day of Atonement with weariness, and struggle to go one day without food — planning where to go and what meal to enjoy to break the fast with more anticipation and excitement than they had for the day itself?

I’ll share a final thought from verse four before drawing to a close.  God told the Israelites that he would rain down bread from heaven, and Scripture doesn’t record whether they believed him, or not.  If God had said he would turn the surrounding mountains into bread pudding, for them to enjoy dessert in the desert, they should have believed him and asked for spoons!  So too with us.  When we are presented with a difficult statement from God, we simply need to believe and obey.  But how often do we struggle with this, and put comprehension before compliance?  It’s true that understanding leads to increased wisdom, and wisdom is something everyone should strive to obtain, but wisdom is not righteousness.  Righteousness is believing God and acting on the belief.  Romans 3:21-31 and James 2:14-26.

There is much to learn from asking the question, “How could Israel have been so blind?”  But the reason for asking should only be so that we might avoid a repeat of their errors.  In addition to the inquiry we ought to include a petition: “Merciful Father, begin to make me less like them than I am this day, that I might become more like your Son.”  Our primary concern should be for God to strengthen our desire to serve Him, no matter the cost, that we might escape the same hardening of heart that led to their ultimate downfall.

“Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God — this is your spiritual act of worship.  Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.  Then you will be able to test and approve what God’s will is — his good, pleasing and perfect will.” (Romans 12:1-2)

The children of Israel eventually sent spies to scout out the land they were to inherit.  Although God had showed through the water, quail and manna that he would supply their every need, when they saw the might of the people they were to face, they lost heart, and would not walk where God would have them go.  They were unfaithful to their calling and died in the wilderness.  How have we responded to the labor God has committed into our care?  When we see the strength of the enemy, and face the reality that speaking out against sin brings persecution, do we subtly turn away from following God, preferring instead a life free from conflict and full of ease?  Let each of us remember the covenant we entered into at baptism, and re-commit ourselves to seeking and serving God with all of our heart, mind, soul and being; lest we become re-ensnared in the cares of the world and miss out on the wonderful promises of God, as so many of our predecessors did.

1. 

Baptism

Baptism is understood to be an action, undertaken by an individual, which is intended to represent that they are entering into a covenant relationship with God.  Complete submersion into the baptismal waters symbolizes the grave (for a person who is fully submersed in water cannot remain alive for long — they soon drown).  It typifies the death of the sinful nature, and indicates the person’s willingness, nay even desire, for self-ishness to have an end.  It speaks to both the transition that is about to happen, and the change of state that is to be made by it.

The transition is going from life (the pre-baptismal condition), to death (symbolized by the submersion), back to life again (represented by the emersion from the watery tomb).  The change of state indicates the man or woman is no longer going to be who they used to be, or live in the same manner as they had previously lived.

The pre-baptismal condition, is a life, but it is only a dead life, because it is a life of sin; and although there are many roads which lead to sin, the only road that sin leads to is death. Self-ish-ness literally means “One who is about themself”, indicating a person who only looks after their own interests.  Is there a life more lonely or dead than one such as this?  This is the life the individual is to die to, leaving their own will behind.  The old self lies at rest in the waters, where the transition is made.  Coming up out of the water, he or she has now been symbolically raised from the dead and born again into a new life, a living life, a self-less life.  As this is the only sustainable life, continuing to walk according to this new state and manner of living is the only path which leads to Eternal life.

But baptism is merely symbolic: it has no power to actually affect a change within the person, in and of itself.  In order to walk a new Path, one must have a Guide to show the Way; and in order to be made capable of living in accordance with the will of God, the man or woman must first be granted a new, spiritual nature.  This is accomplished by God’s gift of his Holy Spirit, which now is made to dwell within, and grow along with, the newborn child of God — to be his Teacher, Comforter, Counselor, and Friend.  Without the power of God’s Spirit to instill a new nature, the only possible outcome of baptism would be a continuation of, and return to, the old, pre-established ways.

The terms of the transaction, or the agreement being made between the two parties could be written up as follows:

I (the individual being baptized), by this action do hereby acknowledge before God:

  1. That He is absolutely Sovereign.  By my entrance into these waters, I signify my willingness and desire to follow and obey your will alone, O Father, as you are my Creator and the Sustainer of my life.
  2. That prior to entering into this covenant, the life I had lived was one of sin.
  3. That sin should not and cannot continue to exist; and therefore you are justified in pronouncing the judgment of death as your condemnation of sin.
  4. That I repent and no longer wish to live in the same sinful ways as I have done previously; but I am powerless to change my nature.  Just as no cat can will itself to become a lion, I cannot but be anything other than what I am, unless You, O God, make me into something more.
  5. That just as I am powerless to change my nature, I cannot atone for my sins by my own virtue — I need a Savior. (For more on this, see the article Why did Jesus have to die?)
  6. That your only begotten Son was and is that Messiah, who was and is the only perfect and acceptable sacrifice for sin.
  7. That from henceforth I will look to Him for the strength necessary to walk in Your ways and carry out your will and to forsake my own.

God, for His part, promises:

  1. To forgive all sin by an act of grace, which was supplied by the death of His Son.
  2. To place His holy spirit within the believer to supply their every need.
  3. To be faithful, even when we are unfaithful.
  4. To never leave or forsake you as you attempt to walk the path of righteousness
  5. An Eternal reward for continued obedience.

 

Having now discussed the nature of baptism as a covenant existing between God and man, have you ever considered that the earth itself has undergone a baptism, and indeed will do so yet once more?  A man’s baptism is undertaken voluntarily; the earth however, was and will be, subjected involuntarily.

The earth’s first baptism was the Flood; which was a baptism by water.  It occurred to wash away the corruption from the sins that had taken place in it, and it represented a physical cleansing.

The second will occur at the Lord’s return, and will be a baptism of fire.  It will not only wash away corruption — it will completely consume it.  It represents a spiritual cleansing — the removal of all that can be corrupted, so that only that which is spiritual and eternal remains.  It will be the end of the physical universe.

The baptism by water, as it was the earth’s first, had but one witness — Noah — who both testified of its imminent arrival, and survived the judgment it proclaimed.

The baptism of fire, being the second baptism, has two heralds — known as the two witnesses — who are the two olive trees spoken of in Zec. 4 and in Rev. 11:4.  They currently stand in the presence of the Lord; one to His right, and the other to His left.  As they have been in the heavens, they have witnessed all that has been transacted below.  When they appear, they will be pronouncing the imminent arrival of the Lord, testifying of the Righteousness of the coming Judgment according to all that they have been witness to, and proclaiming the need for repentance; just as Noah had done in his day.

They are Enoch and Elijah, the only two men Scripture records as having been translated; and the purpose of their translation was to serve as the end time witnesses.  Enoch is the scribe of the righteous, recording all that is good; and he will be sent to testify of the blessings prepared by God for those who love and obey Him.  Elijah is the scribe for the wicked, recording all that has merited Judgment.  He will testify to the destruction that awaits all those who hate God and reject His Son.  He called down fire from heaven during his time on earth, and Scripture informs he will command it to fall again, upon all who oppose him.

 

Open Study Discussion

Hi all,

The first passage for this study is 1 Cor.  2: 6-16.

1.  What is the “wisdom of this age” in verse 6?  What type of counsel and instruction might a person with this sort of wisdom impart to you, if you were their protege?  List the attributes and qualities that an individual would develop if they embraced this wisdom.

2.  What does “God’s secret wisdom”, or the wisdom of the Spirit, found in verse 7 refer to?  List the character attributes and personal qualities you would expect to be produced as a result of this type of wisdom.  Compare the lists and contrast the teachings of these two groups.  Are there any similarities?

3.  Can you paraphrase verse 11 in your own words?  What is Paul’s meaning, and what is the implication of it?

Next, please read all of Numbers 13 and 14:1-38, then read 1 Sam. 17: 4-11; 32-37; and 45-50.  Contrast the perspectives of both Israelite armies with that of Joshua, Caleb, and David.

4.  The way we view the world and the events that occur in it is shaped by our belief system which, in turn, is influenced by the perspectives of the people we interact with, and vice versa.  Within that context, use the two preceding accounts, along with the implication of 1 Cor. 2: 11, to construct an argument advocating for the benefits of baptism.

As always, I look forward to your input!