Churches today are filled with people who hold to a faith that does not save. James referred to this as a “dead faith”-meaning a mere empty profession (James 2:17, 20, 26). Paul wrote to the people in the church at Corinth to test or examine themselves to see if they were truly in the faith (2 Corinthians 13:5). As important as it was in Paul’s day, how much more important it is for people in our churches today to put their faith to the test and to make sure they have not been deceived.
But where do we start? By what criteria do we determine true from empty faith? What are the distinguishing marks of genuine saving faith? Surprisingly, there are a number of popular standards or tests that really don’t prove the genuineness of one’s faith one way or the other. So before we look at the tests that prove genuine faith, let’s take a look at some popular tests that neither prove nor disprove the genuineness of one’s faith.
Here is a list of seven conditions that do not prove or disprove the genuineness of saving faith. One can be a Christian and possess these things or one may not be a Christian at all and still possess them. While they don’t prove or disprove one’s faith, they’re important to know and understand so you will not be deceived.
Seven conditions that do not prove or disprove genuine saving faith.
1. Visible Morality
There are some people who just seem to be good people. They can be religious, moral, honest, and forthright [trustworthy] in their dealings with people. They may seem to be grateful, loving, kind and tenderhearted toward others. They have visible virtues and an external morality. The Pharisees of Jesus day rested on visible morality for their hope and yet some of Christ’s harshest words were directed at them for this very thing.
Many who possess visible morality know nothing of sincere love for God. Whatever good works they appear to possess, they know nothing of serving the true God and living for His glory. Whatever the person does or leaves undone does not involve God. They’re honest in their dealings with everyone-but God. They won’t rob anyone-but God. They’re thankful and loyal to everyone-but God. They speak contemptuously and reproachfully of no one-but God. They have good relationships with everyone-but God. They are like the rich young ruler who said, “All these things [conditions] have I kept, what do I lack?” Their focus is on visible morality, but that visible morality doesn’t necessarily mean salvation. Jesus told one of the Pharisees “you must be born again” (John 3:6), not “you must put on an external morality.” People can “clean up their act” by reformation rather than regeneration-so reformation in itself is not a mark of saving faith.
2. Intellectual Knowledge
Another condition that can be misleading is intellectual knowledge. People can possess an intellectual understanding and knowledge of the truth and yet not be saved. While the knowledge of the truth is necessary for salvation, and visible morality is a fruit of salvation, neither of these conditions by themselves translate into true saving faith. People can know all about God, all about Jesus, who He was, that He came into the world, that He died on the cross, that He rose again, that He’s coming again, and even many details about the life of Christ-and still turn their backs on Him.
That’s what the writer of Hebrews was warning against in Hebrews 6:4-6. There were people in the church who knew all about God and understood gospel truths. They even had a measure of experience with gospel truth. They’d seen the ministry of the Holy Spirit at work in people’s lives-and yet knowing all of that, they stood in grave danger of turning away and rejecting Christ.
In Hebrews 10 the writer warns this kind of man that he is treading underfoot the blood of Christ by not believing what he knows to be true. There are many people who know the Scriptures but are on their way to hell! A man cannot be saved without the knowledge of the truth, but possessing that knowledge alone does not save.
3. Religious Involvement
Religious involvement is not necessarily a proof of true faith. According to Paul there are people who possess an outward form (a mere external appearance) of godliness but who have denied the power of it. They have an empty form of religion. Jesus illustrated this when He told of the virgins in Matthew 25. They waited and waited and waited for the coming of the bridegroom, who is Christ. And even though they waited a long time, when He came they didn’t go in. They had everything together except the oil in their lamps. That which was most necessary was missing. The oil is probably emblematic of the new life; the indwelling of the Holy Spirit. They weren’t regenerate. They had religious involvement but were not regenerate. A person can be visibly moral, know the truth, be religiously involved, and yet not possess genuine saving faith.
4. Active Ministry
It is possible to have an active and even a public ministry, and yet not possess genuine saving faith. Balaam was a prophet who turned out to be false (Deuteronomy 23:3-6). Saul of Tarsus (later becoming the apostle Paul) thought he was serving God by killing Christians. Judas was a public preacher and one of the twelve disciples of Christ-but he was an apostate. In Matthew 7:22-23 Jesus said, “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!'” Those whom Jesus spoke of had been involved in active and public ministry-but Jesus said he never knew them. Sobering words indeed.
5. Conviction of Sin
By itself, even conviction of sin is not a proof of salvation. Our world is filled with guilt-ridden people. Many even feel badly about their sin. Felix trembled under conviction at the preaching of the apostle Paul, but he never left his idols or turned to God (Acts 24:24-6). The Holy Spirit works to convict men of sin, righteousness, and of judgment, but many do not respond in true repentance. Some may confess their sins and even abandon the sins they feel guilty about. They say, “I don’t like living this way. I want to change.” They may amend their ways and yet fall short of genuine saving faith. That’s external reformation, not internal regeneration. No degree of conviction of sin is conclusive evidence of saving faith. Even the demons are convicted of their sins-that’s why they tremble-but they are not saved.
6. The Feeling of Assurance
Feeling like you are saved is no guarantee you are indeed saved. Someone may say, “Well, I must be a Christian because I feel that I am. I think I am one.” But that is faulty reasoning. If thinking one is a Christian is what makes one a Christian, then no one could be deceived. And then, by definition, it would not be possible to be a deceived non-Christian, and that doesn’t square with the whole point of Satan’s deception. He wants people who are not truly saved to think they are. Satan has deceived multiplied millions of religious people into thinking they are saved even though they are not. They may say to themselves, “God won’t condemn me. I feel good about myself. I have assurance. I’m ok.” But that doesn’t necessarily mean a thing.
7. A Time of Decision
So often people say things like: “Well, I know I’m a Christian, because I remember when I signed the card,” or “I remember when I prayed a prayer,” or “I remember when I walked the aisle” or “went forward in church.” A person may remember exactly when it happened and where they were when “it” happened, but that doesn’t necessarily mean anything. Our salvation is not verified by a past moment. Many people have prayed prayers, gone forward in church services, signed cards, gone into prayer rooms, been baptized, and joined churches without ever experiencing genuine saving faith.
These are seven common conditions or tests that don’t necessarily prove or disprove the existence of saving faith. What then are the marks of genuine saving faith? Are there some reliable tests from the Word of God that enable us to know for certain whether one’s faith is real? Thankfully there are at least nine biblical criteria for examining the genuineness of saving faith.
Nine conditions that prove genuine saving faith.
1. Love for God
First of all a deep and abiding love for God is one of the supreme evidences of genuine saving faith. This gets to the heart of the issue. Romans 8:7 says “the carnal mind is enmity [hostility, hatred] against God; for it is not subject to the law of God, nor indeed can be.” Thus, if a man’s heart is at enmity with God there is no basis for assuming the presence of saving faith. Those who are truly saved love God, but those who are not truly saved resent God and His sovereignty. Internally they are rebellious toward God and His plan for their life. But the regenerate person is set to love the Lord with all his heart, soul, mind, and strength. His delight is in the infinite excellencies of God. God is the first and highest affection of his renewed soul. God has become his chief happiness and source of satisfaction. He seeks after God and thirsts for the living God.
By the way, we must be careful to distinguish the difference between that kind of true love for God that seeks His glory from the kind of self-serving love that sees God primarily as a means of personal fulfillment and gain. True saving faith doesn’t believe in Christ so that Christ will make one happy. The heart that truly loves God desires to please God and glorify Him. Jesus taught that if someone loved their father and mother more than they loved Christ, they were not worthy of Him. In Matthew 10:37-39 Jesus put it like this: “He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. “And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it” (Matthew 10:37-39).
The question then is this: Do you love God? Do you love His nature? Do you love His glory? Do you love His name? Do you love His kingdom? Do you love His holiness? Do you love His will? Is your heart lifted when you sing His praises-because you love Him? Supreme love for God is decisive evidence of true faith.
2. Repentance from Sin
A proper love for God necessarily involves a hatred for sin that leads to repentance. That should be obvious. Who wouldn’t understand that? If we truly love someone we seek their best interests. Their well being is our greatest concern. If a man says to his wife, “I love you but I could care less what happens to you,” we would rightly question his love for her. True love seeks the highest good of its object. If we say that we love God, then we will hate whatever is an offense to Him. Sin blasphemes God. Sin curses God. Sin seeks to destroy God’s work and His kingdom. Sin killed His Son. So when someone says, “I love God, but I tolerate sin,” then there is every reason to question the genuineness of his love for God. One cannot love God without hating that which is set to destroy Him. True love for God will therefore manifest itself through confession and repentance. The man who loves God will be grieved over his sin and will want to confess it to God and forsake it.
In examining our faith we should ask: “Do I have a settled conviction concerning the evil of all sin? Does sin appear to me as the evil and bitter thing that it really is? Does conviction of sin increase in me as I walk with Christ? Do I hate it not primarily because it is ruinous to my own soul or because it is an offense to the God I love? Does the sin itself grieve me or am I only grieved over the consequences of my sin. What grieves me most-my misfortune or my sin? Do my sins appear to me as many, frequent and aggravated? Do I find myself grieved over my own sin more than the sins of others?” Genuine saving faith loves God and hates what He hates, which is sin. That attitude results in real repentance.
3. Genuine Humility
Saving faith is manifested through genuine humility. Jesus said blessed are those who are poor in spirit, and those who mourn [their sin], and those who are meek, and those who hunger and thirst for righteousness (Matthew 5:3-6)-all marks of humility. In Matthew 18 Jesus said that “unless you are converted and become as little children, you will by no means enter the kingdom of heaven” (Matthew 18:3). True saving faith comes as a little child-humble and dependent. It is not the man who is full of himself who is saved, but the man who denies himself, takes up his cross daily and follows Christ (Matthew 16:24).
In the Old Testament we see that the Lord receives those who come with a broken and contrite spirit (Psalm 34:18; 51:17; Isaiah 57:15; 66:2). James wrote: “God resists the proud, But gives grace to the humble” (James 4:6). We must come as the prodigal son, broken and humble. Remember what he said to his father-“Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son” (Luke 15:21). Those possessing genuine saving faith do not come boastfully to God with their religious achievements or spiritual accomplishments in hand. They come empty-handed in genuine humility.
4. Devotion to God’s Glory
True saving faith is manifested by a devotion to God’s glory. Whatever believers do, whether they eat or drink, their desire is to see God glorified. Christians do what they do because they want to bring glory to God.
Without question Christians fail in each of these areas, but the direction of a Christian’s life is to love God, hate sin, to live in humility and self-denial, recognizing his unworthiness and being devoted to the glory of God. It is not the perfection of one’s life but the direction of a life that provides evidence of regeneration.
5. Continual Prayer
Humble, submissive, believing prayer is mark of true faith. We cry “Abba, Father” because the Spirit within us prompts that cry. Jonathan Edwards once preached a sermon titled, “Hypocrites are Deficient in the Duty of Secret Prayer.” It’s true. Hypocrites may pray publicly, because that’s what hypocrites want to do. Their desire is to impress people-but they are deficient in the duty of secret prayer. True believers have a personal and private prayer life with God. They regularly seek communion with God through prayer.
6. Selfless Love
An important characteristic of genuine saving faith is selfless love. James wrote, “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you do well” (James 2:8). John wrote, “Whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?” (1 John 3:17).
If you love God you will not only hate what offends Him, but you will love those whom He loves. “We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death” (1 John 3:14). And why do we love God and love others? Because this is the believer’s response to His love for us. “We love Him because He first loved us” (1 John 4:19). Jesus said we will know that we are His disciples by our love for each other (John 13:35).
7. Separation from the World
Positively, believers are marked by a love for God and for fellow believers. Negatively, the Christian is characterized by the absence of love for the world. True believers are not those who are ruled by worldly affections, but their affection and devotion is toward God and His kingdom.
In 1 Corinthians 2:12 Paul wrote that “we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.” In 1 John 2:15 we read: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” (1 John 2:15). True saving faith separates one from the pursuits of this world–not perfectly, as we all fail in these areas, but the direction of a believer’s life is upward. He feels the pull of heaven on his soul. Christians are those whom God has delivered from the power of darkness and conveyed into the kingdom of His Son. The believer is marked by the absence of love or enslavement to the satanically controlled world system (Ephesians 2:1-3; Colossians 1:13; James 4:4).
8. Spiritual Growth
True believers grow. When God begins a true work of salvation in a person, He finishes and perfects that work. Paul expressed that assurance when he wrote in Philippians 1:6, “being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”
If you are a true Christian, you are going to be growing-and that means you are going to be more and more like Christ. Life produces itself. If you’re alive you are going to grow, there’s no other way. You’ll improve. You’ll increase. The Spirit will move you from one level of glory to the next. So examine your life. Do you see spiritual growth? Do you see the decreasing frequency of sin? Is there an increasing pattern of righteousness and devotion to God?
Obedient living is not one of the optional tracks given for believers to walk. All true believers are called to a life of obedience. Jesus taught that every branch that abides in Him bears fruit (John 15:1-8). Paul wrote that believers “are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:10). That speaks of obedience. We are saved unto the obedience of faith (see 1 Peter 1:2).
How can we know our faith is genuine? Examine your life in the light of God’s Word. Do you see these characteristics in your life? Do you have a love for God, hatred for sin, humility, devotion to God’s glory, a pattern of personal and private prayer, selfless love, separation from the world, the evidence of spiritual growth and obedience. These are the real evidences of genuine saving faith.
Question: “What is common grace?”
Answer:The doctrine of common grace pertains to the sovereign grace of God bestowed upon all of mankind regardless of theirelection. In other words, God has always bestowed His graciousness on all people in all parts of the earth at all time. Although the doctrine of common grace has always been clear in Scripture, in 1924, the Christian Reformed Church (CRC) adopted the doctrine of common grace at the Synod of Kalamazoo (Michigan) and formulated what is known as the “three points of common grace.”
The first point pertains to the favorable attitude of God toward all His creatures, not only toward the elect. “The Lord is good to all; he has compassion on all he has made” (Psalm 145:9). Jesus said God causes “his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45) and God “is kind to the ungrateful and wicked” (Luke 6:35). Barnabas and Paul would later say the same thing: “He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy” (Acts 14:17). In addition to His compassion, goodness, and kindness, God also sheds His patience upon both the elect and the non-elect. While God’s patience for His own is undoubtedly different from His patience with those whom He has not chosen, God still exercises “longsuffering” toward those whom He has not chosen (Nahum 1:3). Every breath that the wicked man takes is an example of the mercy of our holy God.
The second point of common grace is the restraint of sin in the life of the individual and in society. Scripture records God directly intervening and restraining individuals from sinning. InGenesis 20, God restrained Abimelech from touching Sarah, Abraham’s wife, and affirmed it to him in a dream by saying, “Yes, I know you did this with a clear conscience, and so I have kept you from sinning against me. That is why I did not let you touch her” (Genesis 20:6). Another example of God restraining the wicked hearts of evil men is seen in God’s protection of the land of Israel from being invaded by the pagan nations on their border. God commanded the men of Israel that three times a year they would leave their plot of land to go and appear before Him (Exodus 34:23). To ensure the protection of God’s people from invasion during these times, even though the pagan nations surrounding them desired their land year-round, God promised that “no one will covet your land when you go up three times each year to appear before the Lord your God” (Exodus 34:24). God also restrained David from taking revenge on Nabal for scorning the messengers that David sent to greet Nabal (1 Samuel 25:14). Abigail, Nabal’s wife, recognized God’s grace when she pleaded with David not to seek vengeance against her husband, “since the Lord has kept you, my master, from bloodshed and from avenging yourself with your own hands…” (1 Samuel 25:26). David acknowledged this truth by responding, “As surely as the Lord, the God of Israel, lives, who has kept me from harming you…” (1 Samuel 25:34).
This second point of common grace not only includes God’s restraining of evil, but also His sovereignly releasing it for His purposes. When God hardens the hearts of individuals (Exodus 4:21;Joshua 11:20;Isaiah 63:17), He does so by releasing His restraint on their hearts, thereby giving them over to the sin that resides there. In His punishment of Israel for their rebellion, God gave “them over to their stubborn hearts to follow their own devices” (Psalm 81:11-12). The passage of Scripture best known for speaking of God’s releasing of restraint is found inRomans 1where Paul describes those who suppress the truth by their wickedness. God “gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another” (Romans 1:28).
The third point of common grace as adopted by the CRC pertains to “civic righteousness by the unregenerate.” This means that God, without renewing the heart, exercises such influence that even the unsaved man is enabled to perform good deeds toward his fellow man. As Paul said of a group of unregenerate Gentiles, they “do by nature things required by the law, they are a law for themselves, even though they do not have the law” (Romans 2:14). The necessity of God restraining the hearts of the unredeemed becomes clear when we understand the biblical doctrine oftotal depravity. If God did not restrain the evil that resides in the hearts of all men, hearts which are “deceitful and desperately wicked” (Jeremiah 17:9), humanity would have destroyed itself centuries ago. But because He works through common grace given to all men, God’s sovereign plan for history is not thwarted by their evil hearts. In the doctrine of common grace, we see God’s purposes stand, His people blessed, and His glory magnified.
Question: “What is the significance of a red heifer in the Bible? Is a red heifer a sign of the end times?”
Answer:According to the Bible, the red heifer—a reddish-brown cow, probably no more than two years old which had never had a yoke on it—was to be sacrificed as part of the purification rites of the Mosaic Law. The slaughtering of a red heifer was a ceremonial ritual in the Old Testament sacrificial system, as described inNumbers 19:1-10. The purpose of the red heifer sacrifice was to provide for the water of cleansing (Numbers 19:9), another term for purification from sin. After the red heifer was sacrificed, her blood was sprinkled at the door of the tabernacle.
The imagery of the blood of the heifer without blemish being sacrificed and its blood cleansing from sin is a foreshadowing of the blood of Christ shed on the cross for believers’ sin. He was “without blemish” just as the red heifer was to be. As the heifer was sacrificed “outside the camp” (Numbers 19:3), in the same way Jesus was crucified outside of Jerusalem: “And so Jesus also suffered outside the city gate to make the people holy through his own blood” (Hebrews 13:11-12).
The Bible does teach that one day there will be again be a temple of God in Jerusalem (Ezekiel chapters 41-45). Jesus prophesied that the antichrist would desecrate the temple (Matthew 24:15), and for that to occur, there obviously would have to be a temple in Jerusalem once again. Many anticipate the birth of a red heifer because in order for a new temple to function according to the Old Testament law, a red heifer would have to be sacrificed for the water of cleansing used in the temple. So, when a red heifer is born (which is quite unusual) it might be a sign that the temple will soon be rebuilt.
Question: “What is spiritual adultery?”
Answer:Spiritual adultery is unfaithfulness to God. It is having an undue fondness for the things of the world. Spiritually adultery is analogous to the unfaithfulness of one’s spouse: “‘But like a woman faithless to her lover, even so have you been faithless to me, O house of Israel,’ says the LORD” (Jeremiah 3:20; see alsoIsaiah 1:21;57:8;Ezekiel 16:30).
The Bible tells us that people who choose to be friends with the world are an “adulterous people” having “enmity against God” (James 4:4–5). The “world” here is the system of evil under Satan’s control (John 12:31;Ephesians 2:2;1 John 5:19). The world system, with its contrived and deceitful scheme of phony values, worthless pursuits, and unnatural affections, is designed to lure us away from a pure relationship with God. Spiritual adultery, then, is the forsaking of God’s love and the embracing of the world’s values and desires (Romans 8:7–8;2 Timothy 4:10;1 John 2:15–17).
Spiritual adultery includes any form of idolatry. In the Old Testament, the children of Israel tried to mix the worship of other gods such as Baal with that of God (Judges 3:7;1 Kings 16:31–33;Jeremiah 19:5). In doing so, Israel became like an adulterous wife who wanted both a husband and another lover (Jeremiah 9:2;Ezekiel 6:9;16:32). In the New Testament, James defines spiritual adultery as claiming to love God while cultivating friendship with the world (James 4:4–5). The person who commits spiritual adultery is one who professes to be a Christian yet finds his real love and pleasure in the things that Satan offers. For believers, the love of the world and the love of God are direct opposites. Believers committing spiritual adultery may claim to love the Lord, but, in reality, they are captivated by the pleasures of this world, its influence, comforts, financial security, and so-called freedoms.
The concept of spiritual adultery against God is a major theme throughout the Old Testament (Isaiah 54:5;Jeremiah 3:20;Ezekiel 16:15–19). This theme is illustrated especially well in the book ofHosea. The prophet’s wife, Gomer, symbolizes the infidelity of the children of Israel (Hosea 2:2–5;3:1–5;9:1). Hosea’s commitment to Gomer symbolizes God’s faithful, patient love with His erring people.
Jesus said, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other” (Matthew 6:24). The Bible exhorts us, “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:15–16). Believers must echo the words of the old hymn: “The world behind me, the cross before me; no turning back.”
“As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as He who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:14–16). Spiritual adultery is like trying to straddle the fence with one foot in the world and the other heaven. We cannot have both. As Jesus warned the church inLaodicea, “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth” (Revelation 3:15–16).
The love of the world is primarily an attitude of one’s heart, and we can cast away worldliness by cultivating a new affection. To avoid spiritual adultery, “set your hearts on things above, where Christ is, seated at the right hand of God. Set your affection on things above, not on things on the earth” (Colossians 3:2, KJV).
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16 But I say, vwalk by the Spirit, and you will not gratify wthe desires of the flesh. 17 For xthe desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, yto keep you from doing the things you want to do. 18 But if you are zled by the Spirit, ayou are not under the law.
This love is not optional. It is commanded. And it is very radical: “You shall love your neighbor as yourself.” In other words, we are called in our freedom to desire and seek the happiness of others with the same zeal that we seek our own. But if you take this command seriously, it is so contrary to our natural inclinations that it seems utterly impossible. That I should get up in the morning and feel as much concern for your needs as for my own seems utterly beyond my power. If this is the Christian life — caring for others as I care for myself — then it is hard, indeed, and I feel hopeless to ever live it out.
Paul’s answer to this discouragement is found in Galatians 5:16–18. The secret is in learning to “walk by the Spirit” (v. 16). If the Christian life looks too hard, we must remember that we are not called to live it by ourselves. We must live it by the Spirit of God. The command of love is not a new legalistic burden laid on our back; it is what happens freely when we walk by the Spirit. People who try to love without relying on God’s Spirit always wind up trying to fill their own emptiness rather than sharing their fullness. And so love ceases to be love. Love is not easy for us. But the good news is that it is not primarily our work but God’s. We must simply learn to “walk by the Spirit.”
So I want to build today’s message around three questions: What? Why? And, how? What is this “walking by the Spirit”? Why is it crucial to walk by the Spirit? And, how, very practically, can we walk by the Spirit?
What Is Walking by the Spirit?
First, what is this “walking by the Spirit”? There are two other images in the context which shed light on the meaning of “walk by the Spirit.” The first is in verse 18: “If you are led by the Spirit you are not under law.” If Paul had said, “If you follow the Spirit you are not under law,” it would have been true, but in using the passive voice (“If you are led”) he emphasizes the Spirit’s work, not ours. The Spirit is not a leader like the pace car in the “Daytona 500.” He is a leader like a locomotive on a train. We do not follow in our strength. We are led by his power. So “walk by the Spirit” means stay hooked up to the divine source of power and go wherever he leads.
The second image of our walk in the Spirit is in verse 22: “The fruit of the Spirit is love, joy, peace, etc.” If our Christian walk is to be a walk of love and joy and peace, then “walk by the Spirit” must mean “bear the fruit of the Spirit.” But again, the Spirit’s work is emphasized, not ours. He bears the fruit. Perhaps Paul got this image from Jesus. You recall John 15:4–5: “Abide in me, and I in you. As a branch cannot bear fruit by itself, unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit.” So “walk by the Spirit” means “abide in the vine.” Keep yourself securely united to the living Christ. Don’t cut yourself off from the flow of the Spirit.
So in answer to our first question, What is this walking by the Spirit? we answer: It is “being led by the Spirit” and it is “bearing the fruit of the Spirit.” The work of the Spirit is emphasized, yet the command is for us to do something. Our wills are deeply involved. We must want to be coupled to the locomotive. We must want to abide in the vine. And there are some things we can do to keep ourselves attached to the flow of God’s power. But before we ask how to walk by the Spirit let’s ask . . .
Why Is It Crucial to Walk by the Spirit?
Why is it crucial to walk by the Spirit? The text gives two reasons, one in verse 16 and one in verse 18. In verse 16 the incentive for walking by the Spirit is that when you do this, you will not gratify the desire of the flesh. The RSV here is wrong when it makes the second part of verse 16 a command instead of a promise and says, “Do not gratify the desires of the flesh.” All the other major versions are right to make it a promise because this particular Greek construction has that meaning everywhere else in Paul. The verse should be translated, for example with the NASB, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” So the first reason we should walk by the Spirit is that when we do, the desires of our flesh are overcome.
In recent messages I’ve tried to define the flesh as Paul uses it. Most of the time (though not always, see below) it does not simply refer to the physical part of you. (Paul does not regard the body as evil in itself.) The flesh is the ego which feels an emptiness and uses the resources in its own power to try to fill it. Flesh is the “I” who tries to satisfy me with anything but God’s mercy. Notice Galatians 5:24, “Those who belong to Christ Jesus have crucified the flesh with its passions and desires.” Now compare with this Galatians 2:20, “I have been crucified with Christ, it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me.” In 2:20, “flesh” is used in its less usual meaning referring to ordinary bodily existence, which is not in itself evil (“I now live in the flesh”).
But the important thing to notice is that in 5:24 the “flesh“ is crucified and in 2:20 “I” am crucified. This is why I define the flesh in its negative usage as an expression of the “I” or the “ego.” And notice in 2:20 that since the old fleshly ego is crucified, a new “I” lives, and the peculiar thing about this new “I” is that it lives by faith. “The life I live in the flesh I live by faith in the Son of God who loved me and gave himself for me.” The flesh is the ego which feels an emptiness but loathes the idea of satisfying it by faith, i.e., by depending on the mercy of God in Christ. Instead, the flesh prefers to use the legalistic or licentious resources in its own power to fill its emptiness. As Romans 8:7 says, “The mind that is set on the flesh is hostile to God; it does not submit to God’s law.” The basic mark of the flesh is that it is unsubmissive. It does not want to submit to God’s absolute authority or rely on God’s absolute mercy. Flesh says, like the old TV commercial, “I’d rather do it myself.”
It is not surprising, then, that in verse 17 there is a war between our flesh and God’s Spirit. It is a problem at first glance that there is a lively war between flesh and Spirit in the Christian, according to verse 17, but the flesh is crucified in the Christian, according to verse 24. We’ll talk more about the sense in which our flesh is crucified when we get to verse 24. For now, let’s give Paul the benefit of the doubt and assume that both are somehow true, and focus on this war within: our flesh versus God’s Spirit.
God’s Spirit Conquers Our Flesh
Verse 17 says, “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other to prevent you from doing what you would.” The main thing to learn from this verse is that Christians experience a struggle within. If you said to yourself when I was describing the flesh, “Well, I have a lot of that still left in me,” it does not necessarily mean you aren’t a Christian. A Christian is not a person who experiences no bad desires. A Christian is a person who is at war with those desires by the power of the Spirit.
Conflict in your soul is not all bad. Even though we long for the day when our flesh will be utterly defunct and only pure and loving desires will fill our hearts, yet there is something worse than the war within between flesh and Spirit; namely, no war within because the flesh controls the citadel and all the outposts. Praise God for the war within! Serenity in sin is death. The Spirit has landed to do battle with the flesh. So take heart if your soul feels like a battlefield at times. The sign of whether you are indwelt by the Spirit is not that you have no bad desires, but that you are at war with them!
But when you take verses 16 and 17 together, the main point is not war, but victory for the Spirit. Verse 16 says that when you walk by the Spirit, you will not let those bad desires come to maturity. When you walk by the Spirit, you nip the desires of the flesh in the bud. New God-centered desires crowd out old man-centered desires. Verse 16 promises victory over the desires of the flesh — not that there won’t be a war, but that the winner of that war will be the Spirit.
In fact, I think what Paul means in verse 24, when he says the flesh has been crucified, is that the decisive battle has been fought and won by the Spirit. The Spirit has captured the capital and broken the back of the resistance movement. The flesh is as good as dead. Its doom is sure. But there are outlying pockets of resistance. The guerrillas of the flesh will not lay down their arms, and must be fought back daily. The only way to do it is by the Spirit, and that’s what it means to walk by the Spirit — so live that he gives victory over the dwindling resistance movement of the flesh. So the first reason why we must walk by the Spirit is that, when we do, the flesh is conquered.
God’s Spirit Creates Law-Fulfilling Fruit
The second reason to walk by the Spirit or be led by the Spirit is found in verse 18: “If you are led by the Spirit you are not under the law.” This does not mean you don’t have to fulfill God’s law. You do. That’s what verses 13 and 14 said, “Through love be servants of one another. For the whole law is fulfilled in one word, ‘You shall love your neighbor as yourself.’” And Romans 8:3–4 say, “God condemned sin in the flesh in order that the just requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit.”
Therefore, not being under law does not mean we don’t have to fulfill the law. It means that, when we are led by the locomotive of the Spirit, we cruise on the railroad track of the law as a joyful way of life and are not left to climb it like a ladder in our own strength from underneath. When we are led by the Spirit, we are not under the punishment or the oppression of the law because what the law requires the Spirit produces; namely, love. Notice verse 22: the first and all-encompassing fruit of the Spirit is love, which verse 14 says fulfills the whole law.
And to confirm that this is just how Paul is thinking, he ends the list of the fruit of the Spirit in verse 23 with the words, “against such there is no law.” In other words, how can you be under the oppression or punishment of the law when the very things the law requires are popping out like fruit on the branches of your life? So the second reason to walk by the Spirit is really the same as the first. Verse 16 says, do it because you get victory over the flesh when you walk by the Spirit. You nip temptation in the bud. Verse 18 says, do it because then you are free from the oppression and punishment of the law, because the fruit the Spirit produces fulfills the law. The Spirit is the fullness that overflows in love. Therefore it conquers the emptiness that drives the flesh, and it spills out in acts of love which fulfill the law.
How Do You Walk by the Spirit?
But the $60,000 question is, How do you walk by the Spirit? All of us have heard preachers say, “Let the Spirit lead you,” or, “Allow the Spirit to control you,” and have gone away puzzled as to what that means practically. How do you allow the Spirit to control you? I want to try to show you that the answer is, You allow the Spirit to control you by keeping your heart happy in God. Or to put it another way,You walk by the Spirit when your heart is resting in the promises of God. The Spirit reigns over the flesh in your life when you live by faith in the Son of God who loved you and gave himself for you and now is working everything together for your good.
Here’s the fivefold evidence from Galatians. First, Galatians 5:6, “In Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.” Genuine faith always produces love, because faith pushes out guilt, fear, and greed and gives us an appetite to enjoy God’s power. But Galatians 5:22 says love is a fruit of the Spirit. So if love is what faith necessarily produces and love is a fruit of the Spirit, then the way to walk by the Spirit is to have faith — a happy resting in the promises of God is the pipeline of the Spirit.
Second, notice Galatians 5:5, “For through the Spirit, by faith, we wait for the hope of righteousness.” How do you wait for Jesus “through the Spirit”? “By faith!” When you keep your heart happy in God and resting in his promises, you are waiting through the Spirit and walking by the Spirit.
Third, look at Galatians 3:23, “Now before faith came, we were confined under the law.” The coming of faith liberates a person from being under law. But what does 5:18 say? “If you are led by the Spirit you are not under law.” How, then, shall we seek to be led by the Spirit? By faith. By meditating on the trustworthiness and preciousness of God’s promises until our hearts are free of all fretting and guilt and greed. This is how the Holy Spirit fills and leads.
Fourth, see Galatians 3:5, the clearest of all: “Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing of faith?” The Spirit does his mighty work in us and through us only by the hearing of faith. We are sanctified by faith alone. The way to walk by the Spirit and so not fulfill the desires of the flesh is to hear the delectable promises of God and trust them, delight in them, rest in them.
Finally, consider Galatians 2:20, “I have been crucified with Christ; it is no longer I who live but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me.” Who is the Christ who lives in Paul? He is the Spirit. As 4:6 says: The Spirit of God’s Son has been sent into our hearts. And how, according to 2:20, does the life of the Son produce itself in Paul? How does Paul walk by the Spirit of the Son? “The life I now live in the flesh I live by faith in the Son of God.”
Day by day Paul trusts the Son. Day by day he casts his cares on God, frees his life from guilt and fear and greed, and is borne along by the Spirit. How, then, do we walk by the Spirit? The answer is plain. We stop trying to fill the emptiness of our lives with a hundred pieces of the world, and put our souls at rest in God. The Spirit will work the miracle of renewal in your life when you start meditating on his unspeakable promises day and night and resting in them. (See also Romans 15:13, 2 Peter 1:4, and Isaiah 64:4.)
The Secret of Walking by the Spirit
Yesterday at 5:30 a.m. I was in Pasadena, California, standing in the kitchen of my beloved teacher Daniel Fuller talking to his wife Ruth. One of the things I will never forget about that kitchen is that over the sink are taped four tremendous promises of God typed on little pieces of paper. Ruth puts them there to meditate on while she works. That’s how you walk by the Spirit.
I keep a little scrap paper by my prayer bench, and whenever I read a promise that can lure me away from my guilt and fear and greed, I write it down. Then in dry spells I have a pile of promises to soak my soul in. The fight of faith is fought with the promises of God. And the fight of faith is the same as the fight to walk by the Spirit. He works when we are resting in his promises. George Müller wrote (Autobiography, pp. 152–4):
I saw more clearly than ever that the first great and primary business to which I ought to attend every day was to have my soul happy in the Lord. The first thing to be concerned about was not how much I might serve the Lord, or how I might glorify the Lord; but how I might get my soul into a happy state, and how my inner man might be nourished. . . . Now what is the food for the inner-man? Not prayer but, the Word of God.
George Müller learned the secret of walking by the Spirit: Meditate on the precious truths of the Word of God until your heart is happy in God, resting in his promises.
Hudson Taylor had learned it too. He received word one day of rioting near one of the inland mission stations. In a few moments George Nichol, one of his evangelists, overheard Taylor whistling his favorite hymn, “Jesus, I Am Resting, Resting in the Joy of What Thou Art.” Hudson Taylor “had learned that for him, only one life was possible — just that blessed life of resting and rejoicing in the Lord under all circumstances, while he dealt with the difficulties inward and outward, great and small” (Spiritual Secret, p. 209).
I say to you, brothers and sisters, walk by the Spirit, and you will not gratify the desires of the flesh. You will have victory over temptation and know the guidance of the Lord if you keep your heart happy in God by resting in his promises.
Something caught my eye as I was reading newsclips from around the nation. A small item from the Watertown Daily Times (NY). It read:
A Watertown man was sentenced to state prison Thursday after admitting in Jefferson County Court that he violated his Drug Court contract. Paul L. Arndt Jr., 44, was sentenced to 11⁄3 to 4 years in prison for violating terms of the substance abuse rehabilitation program that is designed to serve as an alternative to incarceration. He was referred to the program in April 2009 after admitting he violated probation. He was sentenced to five years’ probation in August 2007 after pleading guilty in May 2007 to fourth-degree criminal possession of stolen property for taking radiators that had been stolen from a Watertown business and selling them at a Syracuse recycling center. Information about how he violated Drug Court was not available.
Putting aside the issue of whether the probation violation in question was a particularly serious or dangerous one, I would suggest that sending a drug court participant to prison for a substantial term is almost never good criminal justice policy, good use of government funds, or good rehabilitation &/or treatment strategies . There are more than a few drug courts, that quickly fail drug court participants and spirit them away for substantial prison terms. It may be time to revisit the rationality behind such scenarios. Unless the new offense is one involving violence or the threat of violence, is prison ever a sensible response to a drug court violation?
Specialized “reentry” courts provide a new tactic to reduce the number of repeat offenders and decrease the cost of handling offenders. In such courts, treatment is based in the community. Drug courts, mental health courts and veterans’ courts are examples of specialized docket courts. Over the last decade, these courts have been scrutinized by independent and governmental agencies and have been found to produce better results than traditional approaches, including incarceration.
Q: What is a reentry court?
A: Built on specialty courts research and experience, a reentry court is a specialized court for offenders who leave prison early and “reenter” society. Its purpose is to make the transition from incarceration to tax-paying citizen more likely.
prisons are at 133 percent of capacity and hold more than 51,000 inmates. Many prisoners have drug and alcohol issues. Unlike those diverted into other types of specialty dockets, those who are incarcerated have a higher risk of reoffending due to untreated emotional and family issues, as well as a lack of education or poor employment history. A significant number of inmates have not graduated from high school and many have learning disabilities.
Reentry courts use an individualized plan and work with each defendant to deal with the underlying issues. The program takes one to two years to complete and requires the offender to take full responsibility for his or her life.
Ninety-seven percent of those incarcerated will be released at some point, and that most will come back to the community where they were first arrested. When higher-risk offenders return to society on parole or post-release control, more than 40 percent return to prison. Overall, between 35 and 40 percent of prisoners released in Ohio, with or without supervision, will return to prison. Reentry courts were created in an attempt to reduce the number of offenders who return to prison.
Q: How does a reentry court work?
A: During the program, the offender is closely supervised by case managers and the court. In the initial phase, the participant reports to court once a week to inform the judge of his or her activities. Thereafter, the participant reports regularly and as necessary, appearing in an open court before the judge and the other program participants.
An offender who violates a program rule is expected to report to court without a lawyer. The offender must accept responsibility for the behavior and receive a sanction. Punishments progress in severity, ranging from community service or increased treatment to jail time or re-imposition of the prior prison sentence.
Q: How does the court determine who is eligible for a reentry court?
A: Not every person in prison will be judicially released into a reentry court. Each sentencing judge has the right to decide if an individual will be released early. Judges will consider efforts the prisoner makes toward improvement while in prison, as well as any write-ups or sanctions he or she has been given. Statements from victims regarding the impact of the crime also are considered. (These are called victim impact statements.) Judges are interested in using reentry courts for prisoners who appear ready to return to society and who have demonstrated good behavior in prison.
Q: Have reentry courts been working?
A: The purpose of reentry court is to intercept offenders before they enter the revolving door back to prison. Early judicial releases with traditional supervision return to the penal system about 45 percent of the time. In contrast, those who successfully graduate from the Summit County reentry court program have a recidivism rate of about 20 percent, based upon the statistics collected since the court was created in September 2006. The cost per participant is in the range of $3,000 per year, which is considerably less expensive than a prison bed, which costs more than $24,000 per year.
Can you see yourself as a church? What does your tabernacle look like to others?
Read Exodus 25:1-9
In the Creation account, we see the creation of the stars of the universe occur in five words – “He made the stars also.” Interestingly enough, 50 chapters are given over to explain the Tabernacle and its function. This shows us something of the importance of the Tabernacle.
The great lesson of the tabernacle is that God came down to dwell with His people. From Genesis to Deuteronomy we have accounts of God visiting men. These visits culminated in God’s dwelling with men in the Tabernacle or tent. John picks up the same thought and uses the same word “tabernacled,” to describe God dwelling among men in the person of Christ. John 1:14 says, “The Word became flesh and tabernacled [or pitched His tent] among us.” The Tabernacle served as God’s dwelling place for 500 years among the children of Israel. The Temple superseded it, during the reign of Solomon.
Please note that God could not dwell among His people while they were in Egypt. They must be redeemed (1) by blood and (2) by power. They must be free from the shackles and sin of Egypt. Before God could fellowship with them in this unique way they had to be redeemed and sanctified. [Express practical truth here]
It is important to consider the symbolism of the Tabernacle. One must consider also the physical features of the Tabernacle. When considering some of these we will no doubt consider Hebrews, especially chapters 9-10. The remainder of the lesson is taken up with the materials and the measurements of the Tabernacle. These can be considered at a future reading.
The Tabernacle: Its Immediate Purpose
Read: Exodus 25:1-9 and Exodus 29:39-46. The Word of God makes it quite plain that there is a twofold purpose for the divine conception and the human construction of the Tabernacle. There was an immediate and ultimate purpose. The immediate purpose was to wean the children of Israel away from the base idolatry of Egypt and set before them a pure and noble ideal of worship and witness. The natural tendency of these ancient pilgrims was downward and backward. We see a clear example of this with the worship of the golden calf in Exodus 32.
The worship of the unseen God was something new. All heathen religions had their visible gods. Thus, the immediate purpose of the Tabernacle was the provision of a place of worship. The Israelite came to the door of the Tabernacle to worship God. He could not see Him. He brought his offering – the visible expression of his reverence and awe.
Worship, in essence, is an inward spiritual exercise. Jesus said: “God is a Spirit: and they that worship Him must worship Him in spirit and in truth” (John 4:24). True worship must originate in the Spirit. [Describe a “tripartite being”] Worship is not only to be in the spirit, but is also to be according to truth.
Consider the established relationship – Exodus 25:8 says, “Let them make me a sanctuary that I may dwell among them.” This was an entirely new relationship between God and man. God walked in the garden with Adam. He visited the patriarchs and communicated His will to them, but He never lived on earth until the Tabernacle was built among His redeemed and separated people. In a similar way we can never worship until God dwells in us by His Holy Spirit. See Ephesians 2:22. Finally, the Tabernacle was “the place of meeting” (See Exodus 29:42-43). God met with Moses, Aaron, and the people and revealed Himself to them.
A Place of Witness
Not only was the Tabernacle a “place of worship,” but it was also a “place of witness.” InNumbers 17:7-8 the “tent of meeting” is twice called “the tabernacle of witness.”
A Witness of the Presence of God
The Tabernacle witnessed to all of “the Presence of God.” Exodus 40:33-34 says, “Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. The cloud was thereafter the witness of the presence of God among His people.” Exodus 40:38 says, “The cloud of the Lord was upon the Tabernacle by day and fire was on it by night, in the sight of all Israel, throughout all their journeys.”
A Witness of the Purity of God
The Tabernacle witnessed to all of the “Purity of God.” The words “tabernacle” or “sanctuary” carry with them the thought of holiness. Over thirty times in Exodus alone the word holy occurs in relation to the Tabernacle. The plate of pure gold that was attached to the miter worn by Aaron was inscribed “Holiness to the Lord.” The court enclosed by the white linen fence was called “the holy place.” See Leviticus 6:16-26. The first compartment of the Tabernacle was called “the holy place.” See Ex. 26:33. The innermost sanctum was called “the most holy place.” See Ex. 26:34.
A Witness of the Protection of God
The Tabernacle witnessed to the “Protection of God.” While the pillar of cloud and fire stood over the Tabernacle, nothing could touch the people of God! At night they had light to see. During the day they had shade from the tropical sun. The Psalmist describes this protection perfectly in Psalm 121:5-7, “The Lord is they keeper: the Lord is they shade upon they right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: He shall preserve they soul.”
A Witness of the Provision of God
Then finally, the Tabernacle witnessed to the “Provision of God.” God is really behind these symbols. All that the Tabernacle stood for was God’s promise of provision and protection for His people in the wilderness. We today can claim these same promises of provision and protection as we walk the pilgrim way towards heaven and home.
The Tabernacle: Its Ultimate Purpose
Read Hebrews 9:1-12. The ultimate purpose of the Tabernacle is to draw our attention to the Lord Jesus in whom all the types and shadows are fulfilled. The priests of old, as they carried out their duties, must have realized the imperfections and incompleteness of the ritual and sacrifices. Their exercises before the Lord were all so abstract and obscure; they must have felt that there was substance to the shadow somewhere. If this was their reasoning, they were right, for the ultimate purpose of the Tabernacle with its ceremonies was to prefigure Christ.
Let us consider the Tabernacle as it relates to the Person of Christ. “O fix our gaze on Thee, so wholly Lord on Thee, that with Thy beauty occupies.” The writer to the Hebrews, having touched upon the ritual of the Tabernacle, concludes His discourse by saying, “The Holy Spirit thus signifying, that the way into the holiest of all was not yet made manifest” (Heb. 9:8).
Hebrews 9:11-12 says, “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.” Christ is the perfect tabernacle. He is the fulfillment of all that the wilderness Tabernacle typified and prefigured.
The Structure of the Tabernacle
The gold speaks of our Lord’s deity. The gold was the purest that could be produced, and therefore the most precious metal known to man. The gold is described as beaten gold. It had endured the fiercest fire and had been subjected to the hammer of the refiner and sculptor. This is significant. Not only does it portray the purity of Christ’s deity and His absolute Godhead, it also portrays what Isaiah prophesied. “He was bruised for our iniquities,” in Isa. 53:5. “It pleased the Lord to bruise Him,” in Isa. 53:10.
The golden candlestick was made of pure, solid gold. Signifying the absolute perfection of His Deity. The weight of the Golden Candlestick was 90 talents (which is equal to 95 lbs). At present day prices it would cost approximately $260,000. Perhaps Peter had in mind the golden candlestick and He of whom it spoke, when he penned the significant words, “Unto you who believe He is precious.”
While the gold speaks of the Lord’s deity, the wood speaks of His humanity (think of The Holy Mount and Mount Calvary). There are several unique qualities of the shittim or acacia tree:
1. The wood was virtually indestructible and incorruptible. Think of the following: Herod, the temptation, Nazareth, the storm, and ultimately the death of the “Lord and Christ.” The Lord endured the hatred of men and the judgment of God. The wood being incorruptible typified the holy body of the Lord, which saw no corruption, even in death. [Describe] See also Psalm 16:10.
2. The acacia tree only grew in the wilderness in adverse circumstances. This reminds us of the words of Isaiah saying that the Messiah would be “as a root out of dry ground;” A tender plant, before Jehovah.
3. It was an unattractive tree outwardly – though very valuable. This reminds us of Isaiah’s comments, “He hath no form of comeliness; and when we shall see Him, there is no beauty that we should desire Him.” With Christ and the Tabernacle, the beauty was on the inside.
Bringing these two great thoughts of the gold and the wood together, we have a picture of the unique Person of the Lord Jesus Christ. John says it all when he writes: “The Word was made flesh and dwelt among us and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” The concept of God and man being in one body battles the intellect. Yet, uniquely and gloriously, Christ was perfect – absolute God and at the same time, the perfect man – Very God of very God. “Great is the mystery of godliness, God was manifest in the flesh,” (1 Tim 3:13).
Christ, The Perfect Priest
Christ is not only the perfect Tabernacle, but He is also the perfect Priest.
As Perfect Priest, He exercises:
– The ministry of introduction at the door of the outer court.
– The ministry of reconciliation at the brazen altar.
– The ministry of separation at the laver.
– The ministry of illumination at the golden candlestick.
– The ministry of satisfaction at the table of showbread.
– The ministry of intercession at the altar of incense.
– The ministry of communion at the Ark of the Covenant in the Holy of Holies.
In His death, He was the Priest and the Sacrifice, the One who offered and the Offering. So then, the immediate purpose of the Tabernacle was to provide a place of Worship and Witness. The ultimate purpose was that of prefiguring Christ in all the glory of His Person and the greatness of His work.