Thought – Scripture & Knowing Christ

The scriptures are sufficient to teach us all that pertains to life and Godliness. They are not Life and Godliness incarnate. For that we are given the Lord Himself, the Spirit of the Living God. The written word without the Living Word easily becomes the confirming letter of our self-deception in spiritual vanity and decay. If we suppose that even a basic understanding of true spiritual life can be gleaned from these pages without the Life-Giving Spirit of Christ enlightening and enabling us unto obedience, then we quite literally reduce God to a series of distant words, never tasting the immeasurably wonderful substance of which they truly testify. If Jesus Christ Himself is not our Word of Life, truly present and truly known as friend, then His words of life recorded for us cannot invigorate us with His very Life, and our proclamation of His Lordship over ourselves is an empty one.

“You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about Me. Yet you will not come to Me, that you may have Life.”
John 5:39-40 (WEB)

Song Lyrics – “Mirror Of Souls”

These are the excellent lyrics to the song “Mirror Of Souls” by the band Theocracy. They were a particularly great confirmation to me several years ago, and still ring true.

The (beautiful) song can be heard HERE.

With that, I will let the words speak for themselves.


[I: The Hall Of Mirrors]

Listen to the tale I tell, a haunting dream I know so well
When walking home alone one night, my path revealed by candlelight
Ahead I see an open door; with no idea what’s in store
I glance inside the door to see a hall of mirrors beckon me
I take a breath and step inside a tale of love and shattered pride
The door slams shut, I start to run; and it seems my journey has begun…

I run and turn from side to side with fear and panic in my eyes
The vastness overwhelming me: mirrors far as the eye can see
I see myself in every one, I see the things that I have done
A thousand forms of flattery; the fear soon turns to haughtiness in me…

Different mirrors, different shapes, my different strengths accentuate
Each mirror has a name and face, and all reflect me in some way
I look at them to see myself, to judge my life by someone else
The metaphors within replete: the mirrors are the people that I meet

Look at the man you see – in the mirrors
The things you can be – in the mirrors
The glory of me revealed in the mirror’s eye
(The mirror never lies)
The fire in my eyes – in the mirrors
The vanity rise – in the mirrors
The power of pride comes alive in the mirrors

Gazing in the mirrors I behold
All the greatest chapters of my story ever told
In the mirrors the world is turned to gold

At the end of the Hall of Mirrors I behold a golden door
I imagine all the beauty the other side must hold in store
So I quickly reach out my hand
To enter the next room in this promised land
I pull the giant door open wide
To continue my journey, I step inside
But it slams shut behind me, and I’m back outside
The pouring rain welcomes me
Into the arms of the coldest, blackest night

[II. The Stranger In The Storm]

The light of the mirrors has faded away into distant memory
As the rain keeps coming down
My candle extinguished, I struggle to walk a path I cannot see
And the rain keeps coming down

The darkness grows with every step, I could cut it with a knife
As the rain keeps coming down
I can’t see a thing and I’ve never felt so alone in all my life
But the rain keeps coming down…

Caught in the fury of the storm
(The darkness suffocates)
Body and soul weary and worn
(Another twist of fate)
Never been so afraid before
(The ending of this tale?)
Never should have opened the door
(From euphoria to hell)

I question my fate, my end to die in this storm
Maybe this was the plan back from the day I was born
But in the hall of mirrors I had felt so high…
I cannot walk another mile in this flood
So resigned to my fate, I just collapse in the mud
If I cannot go on, I’ll just lay down and die…

Suddenly a light I see, shining in the distance
I make my way toward it with my fading hope reborn
As I draw near, the light is clear though the rain beats its resistance
But I press on and pray this is a shelter from the storm
Advancing now toward the light, I’m quickly moving forward
This hope has given me new strength I thought I’d never know
But I take a step, and fall right back for the ground is gone beneath me
And I behold, illuminated in the light’s warm glow

A dark chasm, a great abyss, a vast expanse of nothingness
A pit that has no bottom as far as the eye can see
It spans the whole horizon, and there is no way across
My lonely heart is shattered and all hope I have is lost

I’m startled to feel a hand on my shoulder
I turn to see a shadowed figure standing in the rain
But somehow I’m not afraid of him, even when he speaks my name
And somehow I can tell that he means me no harm
Just by the peace that I see in his eyes
And even though I’ve never even seen him before
It’s like he’s known me all my life

“Why are you crying?” the stranger asks
As I wipe away the tears
I point toward the great abyss
The source of all my fears

“I must get across and get to that light
For it represents my only hope tonight
But when I saw the chasm, all that hope was lost
I’ve spent so long in the dark and the rain
That the sight of the light made my heart sing again
But the gulf’s so wide, and there’s no way across”

The stranger smiled, and took my hand
He said, “But you are wrong, my friend
You cannot cross the gulf yourself, that’s true”
He led me down toward the edge
And pointed just over the ledge
And said, “Behold, I built a bridge for you”

I cross the bridge toward the light
The stranger saved my life tonight
I turn to try to thank him, but he’s gone
A long way to the other side
I’ll make my way without my guide
No time to waste, for I must carry on

The bright light shines forth from behind
A door beyond description
Blood and scratches mark the door from ages of abuse
I’m confused no more, for above the door
Is a weathered, old inscription
“All who would see reality, enter the Hall of Truth”
And so I do…

[III. The Truth Revealed]

As I step inside, I can see another mirror
A mirror so bright, that my eyes must turn away
A mirror so high, I start to question all the others
And as I stand there in the Hall of Truth, my heart can only say:
“Show me the truth, I don’t know what to believe
For the mirrors all showed something different to me
And my pride has given way to misery
I’ve spent so long in the dark and the rain
That the sight of the light made my heart sing again
And the stranger built a bridge across for me”

“BEHOLD THYSELF” a voice rings out in paralyzing thunder
It echoes all throughout the hall and sends me to my knees
When the voice calls me by my name I’m overcome with fear and wonder
As I slowly start to rise and face the great mirror in front of me
When I open my eyes, I have to close them again
But still the image is burned into my mind…

A face with eyes as black as night
A terrifying sight
The flesh rotting away
In sickness and decay
It’s mangled by disease
I’m unable to breathe
Tell me what manner of creature this could be
‘Cause it’s not me

I run away as fast as my feet will carry me
Back to the door leading out into the night
Even the storm that almost claimed my life was better than this
And so I throw open the door and see a man
(The figure of a man)
The stranger from the storm returns again
(To save me once again?)
I see understanding in his eyes
(He’s seen this all before)
Maybe he can tell me what I saw behind that door

Traveller:
“Tell me what I saw in the mirror, before I ran away
Tell me what I saw in the mirror, that face of sickness and decay
Tell me what I saw in the mirror, that left me terrorized
Who was that I saw in the mirror, with the lifeless, blackened eyes?
Was it a demon from the fiery waves?
Was it the undead from beyond the grave?
Oh the face that I beheld in the mirror left me paralyzed
Won’t you tell me what I saw in the mirror on this night?”

Stranger:
“The light from the Mirror you saw from afar
The Mirror of Souls shows all men as they are
You entered the hall and you asked for the truth
The man that you saw in the Mirror was you”

Traveller:
“No! Don’t show me the truth, ’cause I don’t want to believe
What the Mirror of Souls has revealed unto me
And the face I saw reflected cannot be me
Dying and lost in the arms of decay
I do not recognize the face I’ve seen today
And if you say that’s my face I must disagree”

The meaning of these things I saw:
The mirror is the holy eyes of God

The truth unveiled before me
with these words of the stranger:
“The mirrors you saw in the hall long ago
Were mirrors of lies, not reflecting the soul
When you look unto others to see what they see
You see an illusion, deception, false reality”

I have seen my soul in the mirror
And it has broken me
I have seen myself so much clearer
Than I had ever seen
“Can’t you take away all this sickness
from my soul and set me free?
You can save me… I believe”

And then he said, “Arise, my child.
Your faith has made you reconciled
Now gaze into the Mirror once again”

We walked together through the door
And I looked in the glass once more
But the only one reflected back was Him
Somehow the only one the mirror saw was Him

Gazing in the Mirror of my soul
Staring at the Man who took my place and made me whole
In the Mirror, the Mirror of my soul


Lyrics written by Matt Smith. I do not own any of the above content.

Abide In Life or Abide In Death

“And it shall come to pass, while My glory passeth by, that I will put thee in a clift of the rock, and will cover thee with My hand while I pass by: and I will take away Mine hand, and thou shalt see My back parts: but My face shall not be seen.”
Exodus 33:22-23

The “back parts” of God are seen by those who follow Him, and in so doing, they abide in His Life.

The face of God is seen by those who turn against Him, and in so doing, they abide in death.

If no man who sees the face of God shall live, then no man shall live unless they follow Him. For there is only following Him or turning against Him: there is only Life or death.

The measure of the glory of God that we are privileged to see is only uncovered as we follow Him, and is proportionate to our devotion.

Anatomy Of A Fall – Ezekiel 28

Pride goeth before destruction, and an haughty spirit before a fall.
Proverbs 16:18



In a day of much going to-and-fro, in a day of the increase of knowledge and of what many falsely call “wisdom,” it behoves us to never lose sight of the cause of every fall, and the root of all wickedness.

The scriptures have set forth as an example before us the fall of the Covering Cherub, Son of the Dawn as he was properly called at one time; from which we ourselves are given a warning through the manner of his fall, and insight as to the source of his corruption.

You were blameless in your ways from the day you were created until unrighteousness was found in you.
Ezekiel 28:15 (NASB)

The words of Ezekiel reveal to us that this heavenly being was blameless in all his ways from the day he was created. God makes nothing unrighteous. No wickedness, no corruption, nor any moral evil, results from His design. That which arises contrary within them are derived from a turning of their will away from His good purpose, which, in turn, curses their generations also.

[We only see that the Lord “creates evil” and “forms darkness,” as the prophet Isaiah expressed, in the sense of letting loose upon the wicked the very calamity inherent within their crooked ways – this action on His part is not a moral evil, but only an “evil” in the sense of what we might call “evil tidings”: an omen of great trouble and righteous judgement upon the workers of iniquity. (See Isaiah 45:7 KJV)]

For He entrusted His creatures from the beginning to learn righteousness, after having created them blameless; perhaps similar to the way in which Jesus Himself would come to learn righteousness from infancy as an inherently blameless man – though His case differs in that His being very God assured no possibility of a fall on His part; so that through faith we might share in the blameless nature of His righteous blood.

Therefore, see how the corruption of Lucifer is described: “unrighteousness was found in you.” Unrighteousness is not a thing created by the fallen one, nor is evil an existing force which he came to embrace; yet iniquity came to be “found” in him. For God’s whole creation was blameless, and everything about it; but not having yet been perfected, there remained a capacity for the creature to deny the Creator’s art of perfecting, and and in so denying, to become what appeared to be a foul mark upon the canvas of His universe, and what sounded to be a dissident chord in the symphony of His magnum opus – what horror! For faith was always that through which the grace of God would perfect His creation; but the innovations of the self-reliant heart, puffed up in its self-percieved achievement and insight, have ever since been the undoing of faith within the creature, causing it to wander from the grace which sustained it, bringing forth sin unto death. “For whatever does not proceed from faith is sin.” And so we ought always to be mindful that pride is the root of all evil.

Thus, in describing the fall of Lucifer through Ezekiel, the Lord reveals the innovations of pride in its self-reliance:

By the abundance of your trade you were internally filled with violence, and you sinned; therefore I have cast you as profane from the mountain of God.
Ezekiel 28:16a (NASB)

“By the abundance of your trade” – Some translations render “trade” as “merchandising”. The proud heart takes what God has graciously bestowed only to make a name for itself and to turn the gift into a means of profiting over others. There is no greater a mockery of God’s grace than to put any price upon it less than that of the Life of His Son. And so this is precisely what the false prophets do in following after their father the Devil. They remove from men the only way to the kingdom of heaven through the incentivizing of self-deception, not even entering in themselves; having traded the Life of the Son for the false wisdom of the fallen Cherub: the enlightenment of self-exalting wisdom over the Life of God found in humility through faith.

“…you were (became) internally filled with violence, and you sinned…” – The exaltation of self over the plan of God and the seeing of His fellow creatures through the lens of personal agendas is always at their expense; and the more grand one’s opinion of one’s own insight, the more inflated will be the sense of entitlement to climb and grasp over the heads of others for that which has not been granted of God. The further a soul travels down this path, the more senseless he becomes to casually neglecting the good of another or violating their dignity without conscience. The more righteous he deems his own cause, though it be not God’s, the more he will tend to think himself the righteous hand of God’s vengeance upon those who inconvenience his vision for the world around him. He will use his gifts and everything within his power to do violence, whether directly or indirectly, to those whom he has made his enemies; though none asked to be such. Every spiritual matter becomes to him a competition of unrighteous jealousy, though he will not admit it; and so in his mind he accuses everyone else of the very hypocrisy of which he is truly most guilty.

And how did this unrighteous jealousy arise? We may have an insight by the name “Lucifer” itself. His name means light bringer, and describes a truly noble trait. He was made to radiate a measure of true light bestowed upon him by God. But what did God say in the beginning when He laid the foundations of the earth? “Let there be light!” The scripture tells us that at this time, “the morning stars sang together, and all the sons of God shouted for joy.” For this unapproachable light, which was at that moment revealed through the spoken word of of God before His heavenly creatures, had no equal; and it was not to be fully comprehended by any except He from whom it proceeded. It may have been this first revelation of the Light of the World which provoked the light bringer to jealousy, not accepting his rightful place.

In any case, through the Word of God such light has gone forth that no darkness can overcome it, and the fate of all the unrighteousness that sprang forth thence was forever sealed from its very inception. All that the Father has willed and designed is of such perfect wisdom and prudence that even when His creatures should rebel, the ultimate undoing of their evil schemes is seeded within the schemes themselves. What first appeared as a foul mark upon the Master’s canvas has been enshrined in the beauty of His victory over it to show forth His untold wisdom in the reconciliation of the redeemed; and what first sounded as a dissident chord in the Great Composer’s symphony has been transposed within the richness of its manifold harmonies to pay tribute to His glory. His light shines forth into all the kosmos, and its purpose shall not ever be impeded. There is no darkness at all in God; and by its very nature, no darkness can abide in His presence.

“…therefore I have cast you as profane from the mountain of God.” – In scripture, the “mountain of God” is the place of the meeting of His assembly, or His “divine council” (Psalm 82, 1Kings 22:19-22). So to cast the fallen one from this place denotes the worthlessness of his new-found “wisdom”. God needs no counsellor; therefore the wisdom of those sons of God which sit at His council are considered not for their wisdom over God, but for their unique expression of the wisdom that is from God. And that wisdom is “first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.” But such was not the attitude of he who became enamoured with himself over that which was the gift of God.

Therefore the Lord says of the one who squandered this highest of heavenly privilege, becoming a creature of darkness and falsity:

And I have destroyed you, O covering cherub, from the midst of the stones of fire.
Ezekiel 28:16 (NASB)

“I have destroyed you from…” – today we find this a curious turn of phrase. We know that the one undergoing this punishment was not unmade; therefore we might say that this “destroying from” denotes such an utter separation of the condemned from his designated place, such a cleansing of the temple from its unworthy inhabitant, that the temple itself reflects no trace of him ever having occupied its space, nor even so much as having breathed its air. He has been so completely removed from his original place, that were the temple of God a sentient being, its pillars would have no memory of his walking between them, nor its blessed walls remember so much as an echo of the former songs of his devising.

But new are the feet of them that now walk between its pillars, and new shall ever be the songs which resound through the courts of heaven; for the True Conductor arranged His masterpiece, and has only begun to strike its first notes through the mouths of the redeemed. Let us therefore be quick in faith and constant in humility, as mere instruments laying hold of the sweet melody of His grace.

For consider the Devil, and see from what a great height he fell:

“…from the midst of the stones of fire.” – How heavy are these words, and how frightening should they be to us all! Who has seen the stones of fire, much less walked in their midst? Wouldn’t such status be reserved for one great in the knowledge of the holy? And wouldn’t such a place also sanctify the one occupying it ever the more swiftly, so as to become immune to all vanity? Yet one who dwelt in such a radiance of holiness has indeed become vain. Therefore let no man suppose himself to be without the possibility danger, presuming upon the grace of God: within which presumption lie the very seeds of pride.

And so the Lord says,

Your heart was lifted up because of your beauty; You corrupted your wisdom by reason of your splendor.
Ezekiel 28:17a (NASB)

Here at last we come to the heart of the matter. The anointed cherub possessed true divine beauty and had lain hold of true Godly wisdom, so much so that they are described as your beauty… your knowledge” – which he had attained by the grace of God, and surely knew it once. Hence, it was not for any lack of these that he fell, nor even for a lack of knowing from whence they had proceeded.

But the test of every soul, from which even this mighty one was not exempt, is the test of a grateful devotion; which makes no idol of the increase of heavenly splendor within itself, but only glorifies He whose grace bestows its continued sustenance. The failure inherent within the sin of pride is the failure to continue by the grace of God. It was the failure of Lucifer to say in his heart “Thy grace is sufficient for me: Thy strength is made perfect in my weakness.” For even the heavenly creature which has always lived without blame is fully and forever indebted to the Lord of Hosts for every gift bestowed upon it, being weak apart from God, and grows in its consecration according to its humble offerings of thanksgiving.

Ah, but what did this one begin to do in light of the unsearchable riches of God’s abundant gifts?

“Your heart was lifted up because of your beauty…” – This marks the beginning of sinful pride. The effect produced has become gloried in above the One through whom it was ever possible. The heart has turned from He who gave it every good thing unto congratulating its own capacity for those good things to abide within it. “Surely,” he reasons within himself, “I have come to sustain this splendor, which the Lord graciously bestowed upon me, according to my own tendancy for righteousness, by which I have learned to walk.” But have you not seen, O fallen one, how that righteous tendancy in itself is a yet greater gift, for which you ought to fall down in humble adoration before the Giver of such grace upon grace? But you have seized upon it to make much of your splendor rather than of He through whom your splendor was given: therefore it has been stripped away; and you are left to crawl in its absence, and to deceive by the false light which you have since contrived.

“You corrupted your wisdom by reason of your splendor.” – In saying that his wisdom became corrupted, it is revealed that his wisdom was once uncorrupt. It was not his wisdom that corrupted him, but rather the attitude in which he began to hold it. We see here his wisdom described as the cause for his splendor, or the good soil from which righteousness had bloomed to splendidly array him in the clean garments of heavenly beauty. Yet “by reason of” this resultant splendor, the wisdom from which it had flowed became corrupted.

Yet isn’t the splendor a good thing? We have no reason to believe that it it wasn’t. What then is meant by the phrase, “by reason of your splendor”? Simply put, the lifting up of the cherub’s heart was seemingly justified to his proud mind because of his elevated wisdom. He considered the possession of wisdom, which was manifest in his splendor, to be a justification to feel entitled to walk in a path of his own making, to sing a melody in praise of his own sanctity, and to have a kingdom unto himself. For as we have already established, he had begun to see his beauty as a grace not of God, but of his own worthiness – though at first he may not have said it even to himself this way, as self-deception works with great subtlety.

So it is not the abundance of wisdom in itself that brought him to this self-justifying posture of heart; for we know that had he truly consulted the heavenly wisdom – which he indeed possessed – he would have found it rebuking all such thoughts. But he who has committed to a path of self-reliance must by necessity heed no warning against it, though wisdom has called out to him at every turn.

Therefore, those which rebel against the Living God must lie and must continue to lie – primarily to themselves, “Because that which may be known of God is manifest in them; for God hath shewed it unto them.” And those who so lie, and do not relent in their self-deception, build an entire world about themselves; which they themselves come to believe with such a sincerity that their false light appears as divine as the holy angels unto those who are likewise quick to trust their own hearts, not being grounded in the Truth. Thus the Devil is called by Christ the father of lies; for he was first to lie, and he precedes all others in spinning a web of lies to defend himself against the inevitability of the truth. Hence, his lies are of the most primary and essential untruth and unreality; since he contended at first with all of heaven against He in whom and according to whom is all truth.

And so, because he came to contradict the One whose very Name is The Truth, the very manner of his fall has become the lie, and has been falsely conveyed by his nameless whispers to the ears of all men, that they may sympathize with him as the misunderstood victim of an unjust God.

Therefore, lest such a deception be left with any excuse in the world, the punishment of God is perfect:

I cast you to the ground; I put you before kings, that they may see you.
Ezekiel 28:17b (NASB)

The ultimate fruit of sinful pride is shame and exposure. The casting down of the fallen cherub is a warning, especially to rulers – but indeed to every man – that the Lord will share no glory with another, and cannot be fooled by the hypocrite. God has revealed this to every heart, so that the more any man puffs himself up, the more conviction of the truth he must suppress in unrighteousness, and the more he must lie to himself in order to evade the hound of repentance which seeks to bear down upon him. And that gift of repentance is not granted to the fallen angels, some of whom Christ visited in prison to declare His victory; but only among men has He become incarnate: so that the hordes of the Devil are vicious toward men, seeking always to subvert their course to salvation. But the Lord has set His Day of vengeance, and He will not delay.

So let the kings renounce any allegiance to the accuser of the brethren, whereby they seek the destruction of God’s people; for he will always betray their trust, and they will find him only to be a purveyor of death to them. O kings, O judges, O legislators: do you not see him who was cast to the ground, who was made to partake in dust? His fall is set before you, and you know it within your own hearts. The same shall be your lot if you do not pay obesience to the Son of God.

For He is full of mercy, and abounding in steadfast love; but He will not leave the guilty unpunished. By him kings both rule and fall. It is He that overturns the kings from their thrones and rips their kingdoms from them; because they do not exalt or praise Him, or humbly acknowledge whence the kingdom was given to them. In the Day of His rule, shame fills the faces of the wicked; but those who recognize the Son of Man are blessed.

Learn the wisdom of King Nebuchadnezzar, who thought himself a god among men, and was cursed to become as a beast of the field; and who, after coming back to his senses, glorified the God of Daniel as King of kings and Lord of lords, “whose works are truth, and His ways judgment: and those that walk in pride He is able to abase” – and so his kingdom was returned to him, and all its glory. Humble yourself before the time; for you do not know the Day of your visitation, or what example the God of heaven will make of you should you walk in that delusion of the serpent.

Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and you perish in the way, for His wrath is quickly kindled. Blessed are all who take refuge in Him.
Psalm 2:10-12 (ESV)

The horrors into which the powers of darkness have drawn the rulers of earth will be their downfall, and the lot of the righteous will always prevail over them. For although they cannot see it, the kingdom of God permeates the whole earth, and the Lord is seated above its heaven, undefeated.

Poem – “He Has Made The Tyrants Shake”

Partaking In God

NOTE:

This article will appear to be a mix of both what would be considered “devotional” and what would be considered “academic.” And unless the reader are somewhat read in ancient controversies (which is not my highest recommendation), then he or she will be new to some of the terms used here; which I have attempted to utilize in such a way as to plainly convey their intended meaning. But again, this is not a merely academic discourse – which can too easily be in vain. This is rather more a devotional exercise involving a tearing down of said vanity with some usage of its own vocabulary.

As I said, this article will appear to be a mix, though truly it is a cohesive whole, which I hope is clear by the end. I simply could not split up any of the various aspects of the matters discussed here. I suppose the heart and the mind are meant to be one organ. There was no typical format which either allowed me to say what needed to be said or how. My simple hope is that this meandering treatise harmonizes all things contained within it well enough, and that the resulting harmony is edifying to someone.


Whereunto I also labour, striving according to His working, which worketh in me mightily.
Colossians 1:29

[ἐνέργεια [“energeia“] – efficiency (“energy”): – operation, strong (effectual) working.]

And there are diversities of operations, but it is the same God which worketh all in all.
1 Corinthians 12:6

“…but the greatest of these is love.”

The uncreated energies (ἐνέργειαenergeia) of God are distinct from the very essence of God’s being, just as our human energies and operations are distinct from our own being; yet they proceed forth from Him in accordance with His nature, just as our energies and operations proceed from our own nature, being made after His image.

Love is one of the chief operations of God, and indeed the “greatest of these,” which so perfectly characterizes His every other working that the apostle John even speaks of it in such a way that he risks sounding as though this particular energeia of God is the very substance of the essence of His being:

“God is love.”

But this statement cannot mean that His love is isomorphicaly identical to His very being or and one of His Persons; since He is not an absolutely simple monadic oneness of almalgimated attributes, which every single philosophy of man from east to west has ever concluded of their “unknown god”. Rather, He, being the personal triadic God of which the philosophers could never rightly conceive in their unregenerate minds, shows such love toward His creatures that it characterizes all of His works, just as it ought to characterize all of our works, we who are made in His image. “For whosoever loves is born of God.”

Some will object to this by saying that I ignore the “plain language of scripture”. Tell me then: when Christ says, “I am the bread that came down from heaven,” is this a plain one-to-one ontological comparison, or is it not rather the allegory of a mystery? In other words, did Jesus become a loaf of bread, or did He not rather become a Life-giving spirit? So also, then, when He says, “I am the light of the world,” is the very essence of His being reduced to an ontologically simple principle of spiritual enlightenment? Or is it not rather the case that His incarnation is the revelation unto a morally and spiritually darkened humanity? We hold that the latter is true; therefore John can rightly say that “God is light,” meaning that the action of the Son of God becoming man brings unto men an enlightenment that is special to God.

Hence, the same apostle John described the incarnation of the Son, saying, “The true light, which enlightens everyone, was coming into the world.” Christ is here called the light because He enlightens by way of His incarnation; whereas we do not say that “light is God:” for then all light, even that of fallen Lucifer, which has much variableness and shadow of turning, would be of equal moral status to He in whose there are no such properties (James 1:17). Therefore, “God is Light” is not ontologically stating the substance of God’s being, but is rather stating a central attribute of the nature of His character as seen through all of His actions and operations (energeia). For there is distinction between nature and being: in that being (or essence) possesses a nature or natures, whereas a nature possesses not its own being. So also it is with God’s love, as John likewise indicates. Not that there is danger in speaking as John did; but rather that by misunderstanding it in the way to which I here object, we unintentionally begin to import the pantheistic philosophical conception of absolute divine simplicity into the holy scriptures, which quietly infects many of our underlying assumptions about God’s nature, thereby eroding our defense against the religions of the heathen.

For He said, “I am who I am.”

“I AM” is not a philosophical statement of absolute ontological simplicity. For if that were so, we might flip John’s statement, “God is love” to render it “love is God,” and find it to be equal in its ontological truth. But this is not so; for even John himself says in the same epistle, “love is OF God” meaning that it is from God: presupposing a distinction between God’s love and God Himself. So the procession of love from God presupposes a distinction of love, as an energeia of God, from the very essence of His being.

“I am who I am” indicates to us the Lord’s personal or relatable quality, which allows adequate room for distinctions of God’s essence from His energies (energeia) without there existing any “tension” within His being; and also of the distinction of His Persons within His being (essence) without there existing any composition of “parts.” God is one in essence, and His Persons are one in will. His energeia proceed from His essence, which are therefore distinct: and this procession is partaken in by each of His Persons: from the Father, by the Son, through the Spirit.

Therefore, we can confidently say that God’s love, as with all His attribute, personify none of the Godhead, but rather characterize the nature of the whole Godhead; and that they proceed via His energeia from the Father, by the Son, through the Spirit. For the Spirit of God proceeds only from the Father, and in His Spirit we are baptized only by the Son, just as the one crying out in the wilderness declared: “He (the Son) shall baptize you in the Holy Ghost…” And countering the teaching of some that the Holy Spirit is merely a linguistic or conceptual personification of the invisible force of God’s love, Paul tells us that the love of God is shed abroad in our hearts through the Holy Spirit,” rather than “as” the Holy Spirit; since He is a Person of the Godhead.

Thus, we experientially know God through two means: firstly through His energies (energeia) administered to us in various unseen ways, although at times perceived as visible; and secondly through true direct interaction with the incarnate Son in our transfigured resurrection state – but not by directly beholding the Father’s essence. For no man shall live who beholds the very essence of God the Father. Yet just as Moses beheld not the face of God, but rather the energeia of His goodness, and at other times beheld the Angel of the Lord speaking with him as a friend; we now shall much more behold His glory – not directly – but rather in the face of Jesus Christ,” the Incarnate One.

For Jesus Christ, the Bread of Life, is the Bread of the Faces of the face of God, which occupies the soul of the temple and is seen by way of the Spirit’s light, whereas the outer court can only provide for a faith which remains grounded in a merely natural understanding. For that Bread is truly eaten not through a ceremony of bodily consumption, but rather by the inner revelation of His Divine Person through the enlightenment of the sevenfold lamp of the Spirit of God indwelling us, we who are that temple. By this Bread we are also instructed to enter further, as a sweet-smelling living sacrifice, into the holy of holies (the spirit of the temple), that we may truly worship in spirit and in truth.

For the outer court has the understanding of washings and of an offering for sins, just as we are commanded to be baptized and rest upon the offering of Christ for our sins. But the holy place pertains to the tasting and seeing of things invisible, and where the only light tolerated is that of the Spirit of God; so that we may become fit to continually abide in the most holy place: where we taste the hidden manna of His Covenant (Heb 9:4, Rev 2:17), and above it see the voice of He who stands in the midst of the golden candlesticks (Rev 1:12). For each successive place in God’s temple contains the true revelation of the previous. So returning back to the bread: Whereas the sign of baptism is outward, the Bread of which we are truly commanded to partake is not a visible bread that we eat bodily; yet in the partaking, we begin to see HIM.

For we partake in Christ’s broken body not by food and drink and appointed feasts, but rather by obedience to the same Spirit which raised Jesus bodily from the dead; the obedience by which the saints also shed their own blood and offer up their own flesh to be burned. For as often as we eat this bread of His fellowship, and drink this cup of His sufferings, we proclaim the Lord’s death until He comes. As He said, “My food is to do the will of Him who sent Me.” Therefore any man who partakes in the divine nature is in fact having the various energeia of God’s Life imparted to him through obedience to the leadings of the Spirit, and not through observance of that which men have interpreted as a “sacrament”. For “the one who sows to the Spirit will from the Spirit reap eternal life.” And that Spirit is given without measure to those that obey Him. The clarity of our seeing of God depends upon the degree to which we walk in obedience by His love.

This is no vapid over-spiritualization of the matter: it is only a spiritualization insofar as Christ and the apostles explained it. For when Paul chastised the Corinthians, “When you come together, it is not the Lord’s supper that you eat,” it is clear that their gathering’s failure to be considered by Paul “the Lord’s supper” was simply in that Lord was not honored due to their lack of consideration for the poor and hungry at their “love feasts” (Jude’s term for the early believers’ fellowship meals). “For in eating,” he continued, “each one goes ahead with his own meal. One goes hungry, another gets drunk.” (The presence of wine is no necessary indication of a ceremonial context; as wine is not forbidden to the Christian, and Jesus Himself drank frequently enough for the label of “drunkard” to stick among the prudish Pharisees who despised Him.)

What would constitute a “Lord’s supper” in Paul’s mind is that in their gathering together, they would eat and drink “to the glory of God,” neither neglecting the weak nor depriving the poor among them, which was the particular sin being addressed. For we miss supping with the Lord whenever we neglect the opportunities for love and charity that He places before us (Matt 25:31-46). Paul then utilizes the example of Christ’s last passover meal with His disciples (which He was about to fulfill once for all time in His passion) as an explanation of the mystical Body of Christ, and the discerning thereof, that they might honor Christ in the honoring of their brothers. For the neglect of their brethren was an “unworthy manner” of partaking of the Body and blood of the Lord, which is His church; for which reason many had become ill and even died.

Therefore Paul brings his admonition back down from spiritual allegory into the practical matter at hand with the words, “So then, my brothers, when you come together to eat, wait for one another.” So it is clearly a fellowship meal, and not a sacramental ceremony, which Paul took as an occasion to teach them of the mystery of Christ’s Body and blood: the church. Paul writes after a similar pattern to the Ephesians, weaving in and out of allegory when speaking of marriage, but then at last remarking, “I speak of Christ and the church;” while indeed still addressing the practical matter at hand.

For not much earlier in the same letter to the Corinthians, the apostle said, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” And is not their participation truly in the mystery of being one with His Body? Therefore he immediately explains this with the saying, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1Cor 10:16-17) For partaking of that Bread is the personal knowing of the Living Christ Himself, not the bodily consumption of a temporary stand-in, mysteriously endued with divinity. Any recommendation of such a supposedly vital practice is also conspicuously absent from the Jerusalem council’s advice to their newly baptized gentile counterparts (Acts 15).

And neither by saying “do this in rememberance of Me” was Jesus at all commanding them to observe the feast of Passover; for again in the same letter, Paul explained, “For even Christ our Passover is sacrificed for us.” And lest we still insist upon the necessity of observing a feast, the apostle goes on to cast “keeping this feast” as the manner in which we partake of Christ’s Body and blood – that is, how honorably we interact with His people: “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1Cor 5:7-8) Yes, the practice of sincerity and truth among the brethren is truly the bread we must eat; and the sacrifice of our selfish desires for their good is truly the cup we must drink.

Thus, we partake in His divine nature through the Holy Spirit indwelling us by He who became not earthly bread but rather a Life-giving spirit – and not by means a wrongly construed “sacrament,” which takes a truth of the inward parts and pertains it to the outward. And one day we shall also see Him face-to-face; yet by the Son, and not by what some call the “Beatific Vision,” which is an eternal staring into the Father’s very essence. For our relating to God is personal and manifold.

But that concept of the Beatific Vision, which many have postulated awaits the faithful, is an eternal (and quite impersonal) seeing of God the Father’s pure essence; as opposed to the teaching of scripture, which indicates that whereas we now relate to God’s persons through His energeia, we shall soon in resurrected body relate to God in the bodily risen transfigured Christ. In other words, our present beholding of Jesus with unveiled face is “through the Lord who is the Spirit;” and our beholding of Him in the age to come will be in heavenly bodies like His, when we shall be like Him. For we shall still be men, which cannot behold the true impassible glory the Father at any time; but the one and only God, who is in the bosom of the Father: HE makes Him known.

Beatific Vision is really a “Christianized” adaption of the pantheistic notion that The Many will be re-absorbed back into the Beingness of the generic Oneness, or One or Fullness or Source from which they sprang, having always subsisted as mere extensions of Its being rather than as creatures distinct from the personal Creator who created all things ex-nihilo. Beatific Vision presupposes the absolute simplicity of God’s being, which at its ultimate end must be the generic impersonal ultimate being of ultimate beingness that is common to all perennial and gnostic philosophies, according to which all nations and religions are deceived.

For even the majority of the Jews, having missed God, have now followed after a god which is little more than this nihilistic conception, and the adherents of Islam worship a capricious god who transcends any personability that could be relatable to his creatures. Also, the seemingly endless pantheons of eastern Indian tradition eventually break down into impersonal principles, which themselves are ultimately slave to this over-arching impersonal principle of a generic oneness of all being. And the many practices of the orient are perhaps most obvious in following after this empty pattern.

Therefore, although man’s dim conceptions of the God of holy scripture too often become a balancing act of various attributes in seeming tension, the answer to this is not simply equating His attributes and His energies to His very being. For then God is rendered truly unknowable in ways that He has declared Himself to be quite knowable, impersonal in ways that He has declared Himself to be quite personable, and yet also able to be beheld in ways which He declares no man can behold Him (as in Beatific Vision).

For even Isaiah beheld “the Lord of Hosts;” which is God the Warrior-King of old times, the pre-incarnate Son of the cleansing of the land: who Himself visited Abraham with two messenger angels, raining down fire and brimstone upon the cities of Sodom; who Himself lead the armies of heaven in the days of Joshua’s conquest; and who Himself came down to slay 180,000 of the Assyrians in their sleep. For it is in seeing the Son that one sees the Father.

“Isaiah… saw HIS glory, and he spoke about HIM.”
John 12:41

The temptation of men to make no distinction either between God’s essence and energies, nor between His being and Persons, is not merely a philosophical one – it is, in fact, rooted in the fall, by which man has become accustomed to a distance between himself and the direct workings (energeia) and personal presence of God, who once walked with Adam in the cool of the day.

Therefore:

“The Word (logos) became flesh, and dwelt among us.”

Now, the logos which the scripture here says “became flesh” is not being equated to the generic rational principle (logos) of Heraclitus and the Greeks, as some would have us believe; nor is John merely taking that existing philosophical concept and inserting Jesus into it. John was a reader of the Septuagint (the Greek Old Testament), in which the “Word” of Yahweh was translated as the “logos” of the Lord. Much more than making a philosophical point – which to some degree I grant he may be – John is personifying the eternal logos of the Lord as Jesus; for often the “Angel of the Lord” who delivers the words of God in the Old Testament is very clearly the second person of the Trinity.

And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
Exodus 3:2

All of creation burns with conviction of the triune personal God of scripture, who is revealed even in the design of the creature; and when the incarnate Son of God is declared, the witness of the Father by the Holy Spirit presses all the more with conviction upon the hearts of men, though without the light of His faith they cannot comprehend the matter, their own spirit being darkened through sin.

But the surge of atheism in recent decades has tempted the Christian anew to merely convince men of the existence of a generic deity, as if such were a legitimate stepping-stone towards knowing the true and living God. This reduction of our conception of God into terms that resemble little more than Aristotle’s “Great Architect” or Plato’s “Demiurge” is an apologetic of surrender to the religion of the unbelievers; and those who are newly convinced of its existence will simply come to worship any version of this reasonable singular generic deity, still hating He who is revealed, denying what He has made known within them.

And we, who ought to know better, still too easily think of God as transcendent in ways which do not allow for the fact that although now fallen, men are yet made in His image, and do indeed continue to reflect that truth in many ways; though they fail to walk according to it, suppressing the truth in unrighteousness. This is a rebellious estimation of God’s transcendence, cushioning men from the perception of full accountability to Him. It especially achieves this by rendering the incarnation as described in scripture to be an utter scandal for such an impersonal creator, and therefore improbable; when truly the slaying of the Lamb was foreordained before the foundation of the world, and held up before every eye to see.

Where is the wise person? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?
For since, in the wisdom of God, the world through its wisdom did not know God, God was pleased through the foolishness of preaching to save those who believe.
1 Corinthians1:20-21 (LEB)


Historical Addendum


The Latin speaking fathers of the early church had much trouble with these things, being very learned in man’s philosophy; and so perpetuated and aggravated many of the misunderstandings and errors addressed above.

A most noteable consequence of the Latin scholastic tradition was an over-emphasis upon the legal aspects of Christ’s atonement, at the expense of its other vital elements. This (originally unintentional) reduction of the redemptive work has since lead much of God’s people into contriving countless ecclesiastical invetions and endless ritualistic innovations to fill the void. The extrapolation of the Latin tradition – which by default strictly submits all scriptural teaching under Aristotelian categorical understandings of being, substance, and accidents – and so casts the “ultimate divinity” as absolutely simple in nature – ultimately culminated in the Summa Theoligica of Thomas Aquinas, who is unequivocally Rome’s unofficial-official dogma.

Augustine, who preferred the legally-oriented language of Latin and worked very little with Greek, often gets the majority of the blame for starting all of this. For while his devotional life as shown to us in his great work “The Confessions” certainly displays a vibrant personal knowing of the God who redeemed him; his later theological works became especially filled with the relatively flat assumptions of Greek philosophical thought as perceived through the even flatter medium of Latin linguistics. Therefore he acknowledged no essence-energy distinction in God, somewhat frustrating his work “On The Trinity” (though perhaps not to his mind), and causing him to lay the groundwork for the doctrines of “created grace,” as well as reviving a version of the Beatific Vision that Origen had once proposed – all notions within which much of both Roman and Protestant understanding has remained grounded.

And while this may all sound quite obtuse and arcane to the majority of today’s ears, it does entually touch them all, however unwittingly. Therefore it remains necessary that some should be somewhat informed in these things, in order to provide an answer to the philosophical objectors who undermine the faith of many by much vain knowledge in matters which they themselves will yet declare cannot be truly known by men, since to them it is all merely conceptual. To such the apostle Paul declared of their unknown god, “HIM I proclaim to you” (not “it”). And thus, in preaching to the areopagus, he relied not upon sharing any presuppositions in common with those Greek philosophers; but rather he mmediately proclaimed the personally knowable God who is not far from men, who became incarnate, and who conquered death itself in bodily resurrection. Paul’s presupposition was not reliant upon the darkened plodding of fallen reason, but rather upon the immediacy of Christ’s manifest revelation.

The Greek-fluent “eastern fathers” of the early church were often wiser than their Latin counterparts in that they did not tend to presuppose the philosophy of man’s generic theism in their expounding of God’s revelation. One man in particular, who most thoroughly excelled in dealing with these matters, was Maximos (or Maximus) “The Confessor”. His voluminous writings summarize and explain many difficulties both in scripture and in the earlier church writers; frequenty offering his explanations in the philosophic language – yet not as submitting to the philosophers’ presuppositions, but rather as discerning many of those errors and emphasizing the good within the writings of his predecessors.

It seems that none of much note, however, have escaped even a mildly superstitious view of what men call the “sacraments:” especially those that exceed baptism, which I believe I have shown to be the only so-called “sacrament” that was commanded to the whole church.


In coming to understand these things, let us not squander them by adherence to yet another tradition which merely contains them in concept only; “for the word of God is not bound.”

And the Lord spake unto Moses face to face, as a man speaketh unto his friend…
Exodus 33:11

“A Body You Have Prepared For Me”

I have written before that the fulcrum point of the gospel of Christ is His cross; and this is true.

Yet it must also be said that the over-arching essence of the gospel is the resurrection power of the incarnate Word, whereby we are made partakers in the divine nature. For our hope is not only in the final atoning sacrifice for sins, but even now much more in the resurrection life of God in Christ, which overcomes the power of sin & death at work in us, for our conformity into His likeness.

For if, while we were enemies, we were reconciled to God through the death of His Son, by much more, having been reconciled, we will be saved by His life.
Romans 5:10 (LEB)

For just as the Father has life in Himself, thus also He has granted to the Son to have life in Himself.
John 5:26 (LEB)

That Son of Man, hidden in ages past, through whom all things created have come into being; He is the true Tree of Life in the paradise of God. Of His branches are borne the leaves of the hidden manna and the fruit of God’s Life in every season. Of His mind is taught wisdom: the fear of the Lord and the knowledge of the Holy One. In His blood is written the testament of the better covenant; in His body is mediated the exchange of our death for His Life.

He made the One who did not know sin to be sin on our behalf, in order that we could become the righteousness of God in Him.
2 Corinthians 5:21 (LEB)

Of all the Sons of God, only the uncreated Son of God’s very being is the divine person in whom the ministry of reconciliation must be mediated to the fallen sons of men.

Therefore the scriptures say,

No one has seen God at any time; the one and only, God, the One who is in the bosom of the Father – that One has made Him known.
John 1:18 (LEB)

And the apostle which wrote of the blood of that Christ as speaking “better things” than the blood of Abel, opens his entire treatise by writing not only of the blood of Christ speaking, but even the very person of Christ Himself:

In these last days He has spoken to us by a Son, whom He appointed heir of all things, through whom also He made the world.
Hebrews 1:2 (LEB)

And of what does Christ’s person (more than only His blood) speak? It speaks of being a son both of God and of man.

For the Son by whom the Godhead made the world was always to be the Light of Life unto all men. As He was the Lamb slain from the foundation of the world, so was that last Adam indeed the first Son of Man. He was always to be the One by whom the man Adam and his wife Eve were to grow in the wisdom and knowledge of God, whose image they bore. He is the true Tree of Life from whose branch we became cut off by our lust for the fulfillment of self-ascension unto that which was not our place.

For no plan of God has changed; and by that Son of Man, with whom dwells all righteousness, He still has determined that the seed of men will yet overcome their estrangement from Eden; by taking upon Himself the likeness of sinful flesh, not only to atone for its sins as High Priest, but even to condemn sin in the flesh itself, “in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” (Rom 8:4 ESV)

This is to say that, although the serpent in his rebellion promised man apotheosis – even man, whose portion in Christ was already allotted to be theosis unto the likeness of the image of the invisible God – the plan of God’s mystery has still not been diverted in the least; but in Christ it rather prevails unto all of creation, and particularly unto men, without dilution or delay. For He has taken His own place as the new Adam at the right hand of the Head of Days, in whom all that are grafted into His lineage by way of the Spirit’s generation may begin to partake in the divine nature.

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.
Romans 8:22-23 (ESV)

Having been awakened from seep, we now groan for that which is only natural in God’s order. For in God’s design there is no tension between the human and divine natures intermingled in one person – such was the intended design for man. It is only sin and death that brings tension between the two. But Christ, being both fully God, and also more human than any man (being without sin), has restored the way for the whole creation to be transformed and made fit for His dwelling there, beginning with man, as He commanded at first in the garden.

For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
Romans 8:24-25 (ESV)

In saying that we do not yet see it, the apostle Paul has the end result in mind. But our being saved through the hope of this end has begun already, and ought to be becoming manifest in each soul. There is no excuse for resignation to the seeming fatefullness of sin’s so easily continued presence. For then we render the sacrifice of Christ of no more use to us than the sacrifices of the old covenant – which were powerless to remove sins – of which one apostle said:

But in these sacrifices there is a reminder of sin every year. For it is impossible for the blood of bulls and goats to take away sins.
Consequently, when Christ came into the world, He said,
“Sacrifices and offerings You have not desired, but a body have You prepared for Me; in burnt offerings and sin offerings You have taken no pleasure. Then I said, ‘Behold, I have come to do Your will, O God, as it is written of Me in the scroll of the book.'”
Hebrews 10:3-7 (ESV)

So we see that the greatest power of the cross is found in the nature of He who was hanged upon it: since in this particular matter He says not, “a cross you have prepared;” but rather in this instance, “a body you have prepared.”

For the death that He would die was in order to put an end to all atoning sacrifice and offering, and “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness…” (Dan 9)
But the body in which He would live, die, and be resurrected was prepared in order to be the means through which God’s very Life and nature might be recapitulated in us, whose newness of life is being made after the likeness of the divinely natured Man, Christ, who is the firstfruits of the incarnate resurrection.

For by His death He put away the old; but in His resurrection He began to make all things new. For as the life is in the blood, so is it manifest in the body. And as by the spilling of His blood are our souls purchased, much more by the resurrection of His body are we being transfigured by the resurrection Life of His flesh, in whom we live – if indeed we have died with Him.

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that He opened for us through the curtain, that is, through His flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Hebrews 10:19-22 (ESV)


“He who, by sheer inclination of His will, established the beginning of all creation, seen and unseen, before all the ages and before that beginning of created beings, had an ineffably good plan for those creatures.
The plan was for Him to mingle, without change on His part, with human nature by true hypostatic union, to unite human nature to Himself while remaining immutable, so that He might become a man, as He alone knew how, and so that He might deify humanity in union with Himself.
Also, according to this plan, it is clear that God wisely divided “the ages” between those intended for God to become human, and those intended for humanity to become divine.”

– Maximus the Confessor


Vanity’s End

How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, you who weakened the nations!
For you have said in your heart:
“I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High.”
Yet you shall be brought down to Sheol, to the lowest depths of the Pit.
Isaiah 14:12-15 (NKJV)

The lowest depths…

As with the Devil, the heights of vanity also bring men’s hearts into the lowest depths of a living death; and this dark, hellish imprisonment of the soul makes it all the more fit for the even more real hell of eternity.

There is a kind of living hell in which some persons find themselves when the vanity of self, the lusts of the flesh, and the meaningless pursuits of the world have been permitted to take their full course through the life and being. This dark abode, this endless slide into the consuming void of emptiness, has at its core only eternal decay of spirit and bottomless despair of soul.

There lies within the fallen creature a restless evil, an insatiable lust for that which already infects it unto death. The more that it is fed, the more that its appetite grows; and the more that it is numbed through other courses of wickedness, the more that it longs for the inevitable and fearful death into which it reluctantly falls. Until the creature’s access to vain and wicked paths is cut off, it will forever return to its vomit as a dog, and go back to wallowing in the mire as the swine – loving itself in vain, hating itself in vain.

Yet even in the cutting off of its life from upon the earth, such a soul, in the torments of hell itself, continues the same inward spiral of wickedness and hatred towards God within the heart – and that with even greater despair upon despair, and sorrow upon sorrow.

The hopelessness of this woeful state cannot be sufficiently described in words – yet how many a soul is dragged away by his own lusts and enticed to the slippery sides of that pit, to crawl along the wall like a blind man unassisted by any means, his vision consumed by darkness within! The love of this world is as cold as it is sharp when it stabs one’s back; and the bitterness of this world is kindled into an unbearable flame that sears the conscience and scalds the mind to retreat into dull resignation.

But there is Truth which undercuts all excuse and disarms every defence of the thoughts.
There is Love which warmly bears all things until the heart’s complete surrender to it.
There is Light which makes bare every motive and intention, and graciously lays out a path once known to be impossible.
There is a LIFE of whole and unending goodness, a fountain of life and healing from within, which has been given in exchange for this existence of endless degeneration and vanity.

There is One who is all these things, Jesus Christ; and He is the mercy and grace of God to the lost sheep of His house.

“My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.”
John 10:27-28 (NKJV)

He is calling.
Who is hearing?
Let them hear!

The hypocrites do not truly hear; but God is near to those who have been humbled.

Let His voice be heard throughout the land by whomever He is calling!
Let eyes of new faith be opened by His visitation!
Let hearts of stone be crushed and transplanted for hearts beating with the life of Jesus!

And may those who have already known His hand be found in the seeking and partaking of these things!

There is no captivity that He did not lead captive for the freedom of all those whom He is calling.

“Blessed are those who hunger and thirst for righteousness,
For they shall be filled.”
Matthew 5:6 (NKJV)

His righteousness is not merely an external cloak for the covering over of transgressions: it is also a new pure and righteous state of the inward being which increasingly displaces and replaces the old unrighteous state of being that made us love to walk in vanity and sin. It is a spiritual food and a spiritual drink which increasingly sustains and overflows from within all those who partake of its living way through repentance.

“Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?
Listen diligently to Me, and eat what is good, and delight yourselves in rich food. Incline your ear, and come to Me; hear, that your soul may live; and I will make with you an everlasting covenant, My steadfast, sure love for David.
Isaiah 55:1-3 (ESV)


“And all illusion ceases to exist.
The world’s caress is just the Serpent’s kiss.”
Theocracy (band)


Some wandered in desert wastes, finding no way to a city to dwell in; hungry and thirsty, their soul fainted within them.
Then they cried to the LORD in their trouble, and He delivered them from their distress.
He led them by a straight way till they reached a city to dwell in.
Let them thank the LORD for His steadfast love, for His wondrous works to the children of man!
For He satisfies the longing soul, and the hungry soul He fills with good things.

Some sat in darkness and in the shadow of death, prisoners in affliction and in irons, for they had rebelled against the words of God, and spurned the counsel of the Most High. So He bowed their hearts down with hard labor; they fell down, with none to help.
Then they cried to the LORD in their trouble, and He delivered them from their distress.
He brought them out of darkness and the shadow of death, and burst their bonds apart.
Let them thank the LORD for His steadfast love, for His wondrous works to the children of man! For He shatters the doors of bronze and cuts in two the bars of iron.

Some were fools through their sinful ways, and because of their iniquities suffered affliction; they loathed any kind of food, and they drew near to the gates of death.
Then they cried to the LORD in their trouble, and He delivered them from their distress.
He sent out His word and healed them, and delivered them from their destruction.
Let them thank the LORD for His steadfast love, for His wondrous works to the children of man! And let them offer sacrifices of thanksgiving, and tell of His deeds in songs of joy!

Psalm 107:4-22 (ESV)