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.

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 Plotinas 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


One Shepherd, One Anointing

The visible church of today, and especially its recognized leaders, are quick to warn of what they see as the dangers of so-called “lone-wolf christianity.”

Aside from this being a manipulative and disengenuous rhetorical jab; it is usually an utter misrepresentation of those whom they so accuse. They themselves are in fact the ones placing themselves between men and God. It is their false and merely organizational authority which has led astray the sheep of the Good Shepherd from HIS Spiritual authority.

They often warn that if each member of Christ’s body only followed the anointing of His Spirit according with the gifts and callings apportioned to each, then there would only be chaos. Little do they recognize in their damning pride what chaos their rending of the True Head from the Body has sown, and what it has already reaped, and continues to reap.

They may even to some extent be feeding the sheep; nonetheless, God is long finished with their ways, and they must repent of their arrogance, insolence, and slander.

Thus says the Lord GOD, “Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them.

For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness.”

Ezekiel 34:10-12 (ESV)


Elect In His Calling

Peter, an apostle of Jesus Christ, to those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with His blood: May grace and peace be multiplied to you.
1 Peter 1:1-2 (ESV)

The election of the saints is according to something, in something, and for something; all of which things play out in this present time upon the earth.

These are not theoretical matters, but living and consequential matters: each one of the three proceeding from God Himself with the intent and power to find their fulfillment by the obedience of faith in the elect ones.


Elect “According To”


“…according to the foreknowledge of God the Father…”

The first of these three is the only sure fountain of the other two. If we do not appreciate the humbling enormity of what this election, or this choosing, is “according to,” then we rob the subsequent matters of their true source of power.

For if God’s electing grace was according to our own choosing, then He should still be waiting for our dead souls to impossibly come alive and choose. But praise be to God! That while we were yet dead in our trespasses and sins, He made us alive: so that we might see, with eyes of a faith once unattainable, the grace of God bestowed upon us in a predestinating love that conforms us to the image of His Son!

That God foreknew is not a theological term for divine time travel. God did not peer helplessly along the parade of souls through time, hoping to see if there were many who decided to believe in Him. The prophets indeed tell us what God sees when He looks upon fallen man: “And there was no man to intercede.” Men have altogether failed to intercede, even on behalf of their own souls. And how could they? For they are not able to please Him, being without the gift of faith, the seed of His Life, in them.

That God forknew the elect means that He KNEW THEM before their time. It is a term of the longing and loving relationship of the Shepherd who seeks out the one lost sheep of the hundred, laying down His very Life for it. The Life-giving call goes out, and His lost sheep awaken to hear His voice, responding with cries for help.

Later on (v.3), Peter will say that according to this abundant mercy, we have been caused to be born again “to a living hope through the resurrection of Jesus Christ from the dead.” A living hope! A tangible hope! This means that the subsequent sanctification of the Spirit also comes from God, and not from ourselves. It is God’s power by which we are being gaurded through faith for the revealing of this ever-unfolding salvation until the Last Day (v.4-7).


Elect “In”


“…in the sanctification of the Spirit…”

The relational foreknowing of God, once having planted its seed, is meant to produce the fruit of the same Spirit by whose power we have been generated from above. It is at this point of contact with our lives that the electing and calling will of God tests the soil of the heart of a man. It is here that the seed will germinate and become fruitful, or wither.

It is here that the birds of the air will consume the seed if the soil of the heart is hard and unreceptive to its manner of dying. It is here that the heat will scorch it for lack of depth and root, though it spring up quickly at first. It is here that thorns and thistles will choke it out unless resilient growth displaces them.

And in that parable of the soils is also seen the progression of growth based upon how those three bad soils failed to receive the seed: hardness of heart in the first case, lack of depth in the second, and worldly cares in the third. Whereas, the pattern of growth is as follows: first, the heart softening to recieve the Seed which died and now lives, that it may spring up anew; second, the newly softened ground giving way to greater depth of root; and third, depth of root producing a resilient and fruitful planting – a tree which the birds of the air rest in the shade of, the sun cannot scorch, and the thorns and thistles have no effect upon.

Such is the work of the Spirit of God in a heart that keeps its First Love, surrendering to His mighty work. It is not for lack of His powerful working that we have no power; it is rather for our lack of abiding faith in He who continually works powerfully in us to will and to do according to His good pleasure. The three bad soils are so easily emulated in us – and the elect saint must vigilantly fight these conditions of the heart if Christ is to be fully formed in it.

The saints (Gk. holy ones) are elect in the santification of the Spirit.

“In” – it is a matter of abiding. Holy ones are those who do not allow their garments to remain defiled if they become stained. Therefore, we are later exhorted by Peter to be found confirming our calling and election; because continual repentance keeps the elect in the sanctification of the Spirit, by which their true obedience is made possible.


Elect “For”


“…for obedience to Jesus Christ and for sprinkling with His blood…”

This third matter of the elect’s calling is inseperably twofold.

There can be no true obedience – the obedience undefiled by selfish motives – unless the heart from whence it proceeds is already being purified by a worthy sacrifice. If even the prescribed sacrifices of the old covenant were in themselves unable to perfect those drawing near to God, nor could they cleanse the conscience, nor actually take away sins; how much more inadequate then are the sacrifices of which our own vain minds conceive in our pitiful attempts to enter the holy court of God.

Therefore the writer to the Hebrews said,

For by one offering He has perfected the carrying through of the ones being sanctified.
Hebrews 10:14 (LITV)

Those who are being sanctified are being “carried through” into the holy of holies: not by God deceiving Himself and merely hiding our sins from before His face; but rather by we no longer deceiving ourselves, and He actually taking away our sins as we behold His face.

The matter therefore once again comes down to the substance of our faith: what our hands and feet proclaim to be our hope, and what our path testifies to be our vision. The blood of Jesus is that by which our faith is fully assured, and that which sprinkles our hearts from an evil conscience, and that which washes even our body as in pure water to walk in the obedience of a living faith.
To enter the holiest place is to enter as a living sacrifice upon an altar. To remain in the holiest place is to remain and increasingly embody an intercessory posture.

Earlier I noted how the unregenerate man has no intercessory ability (or desire, truly). But those who are elect by God’s will in the santification of the Spirit are brought into an obedience that is a life of intercession on behalf of the body of which they are now becoming an integral member. The obedience to Jesus and the sprinkling with His blood is what they are now purposed “for,” as priests in His living temple, ministering unto God.

As you come to Him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
1 Peter 2:4-5 (ESV)


“So great is the office for which God hath appointed them, and which it is not lawful for them to decline.”
– Author Unknown, to “Diognetus”
[circa 130AD~200s AD]


Priesthood: The Calling Which Purifies


§I ACCEPTABLE SACRIFICES


You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
1 Peter 2:5 (ESV)

Our obedience to the priestly calling of every member of God’s house is the only source of our ability to please Him in what we do. And the priestly calling of all believers is not, as many evangelical traditions have made it, to primarily be the confidant of one another’s sins: it is rather to be a minister UNTO THE LORD, who purifies the true ministers of His temple.

For despite the small good that can come by the confession of our faults one to another (Jas 5:16), there is no overcoming power in the act of itself; and even the prayer of a righteous man, though it may avail much, is soon discovered by many to be of little use in the continued overcoming of worldly and fleshly lusts. This is because we tend to minister in these things not unto the Lord, but rather unto ourselves.

Men seek “accountability” for their besetting sins amongst themselves, and in so doing tend to quickly neglect the power of God; which is found only in each one offering his own incense upon the altar of the brokenness of interceding love to Him, through obedience according to the giftings and callings of God.

For there is but one mediator between God and men: “the MAN Christ Jesus.” And if that Man alone (to whom we truly have to give an account) does not appear or seem close enough as to keep us from falling, then we have found the real root of what besets us: that our present experiential knowledge of God Himself is lacking.

“…to offer spiritual sacrifices…”
A spiritual sacrifice makes no excuse for the self: this means that the one offering does not consider their present sins worthy of hindering an entrance into the holy places. For the blood that has been sprinkled for us, and the body that has been torn open for us, gives us entrance, so that “going boldly” we may find grace in the time of need. His throne in the temple is the mercy seat – and have not our own hearts become a seat of mercy for His holiness, if He has indeed regenerated us in Christ? We have no excuse not to offer the spiritual sacrifices that are pleasing to the Lord, in view of God’s mercy.

“…acceptable to God through Jesus Christ.”
To confess sin to a brother, or to receive prayer from an elder, is only a spiritual sacrifice as far as it is done freely as a love offering to the Lord (and this can only proceed from a heart enraptured in some degree by His goodness). But the confession of a sin or the receiving of a prayer as a resort to please the real or perceived standards of others, or to attain to a level of personal piety whereby one might feel spiritually accomplished, is idolatry, and is an unacceptable sacrifice.

Time will tell the source and motive of all personal piety. Even an external source or motive, if it is yet other than the goodness of God Himself, falls woefully short of His glory. God will not be mocked. And He will not uphold the proud: He will allow them to fall again, especially if one whom He loves cannot be humbled unto His grace by any other means.

Therefore, we are not left to our own devices, nor to the cleverness of schemes, nor to the wisdom of sound counsel only. But we are called to fulfill the calling of a new priesthood, wherein is found a santification that goes far beyond the overcoming of only one particular sin, though that victory is also given.

The office of priesthood is the office of intercession. If we will minister to the Lord acceptably as priests, then we will seek Him earnestly in all our motives – especially those pertaining to good works, though without delaying in action. We will also be willing for Him to lay upon our hearts the burden of His own soul for His house, and for the lost sheep of His pasture.

We too quickly excuse ourselves in saying, “But I am unworthy to minister to others.” Yet aren’t we much more unworthy to minister to the Lord, which is our first and primary calling, and for which He has made us a way into the holy of holies? Surely then, He will make us able to minister to others in word, in deed, and in prayer, if only we are found ministering to Him in the same things by the bearing out of our souls before Him, and the seeking of His heart to become our own.

And how, one might ask, can this ministry intercession cleanse a man’s way?


§II“LIFT UP YOUR EYES”


And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.
Acts 5:32

Ministering to the Lord in the seeking and doing of His will, despite ourselves and despite our existing shortcomings, is the magnet for His overcoming power. We become witnesses of His work only through obedience. The apostle Paul wrote to Timothy, “Exercise thyself UNTO Godliness.” A man with no living experience of walking by the palpably leading hand of God will be a man of little or no strength in God; since the scope of his walk requires little or no strength, and he sees nothing beyond where he sits.

The overcoming power of God is given according to the measure of obedient faith in the various callings of God upon each one. And although the obediences to which He may call us might appear irrelevant or unable to affect our present sins, that is not at all the point. Dare we counsel God in the methods by which He delivers us from our own folly? He places one step at a time in front of us; and He orders those steps according to HIS wisdom, not our own.

For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him.
2 Chronicles 16:9 (NKJV)

The Hebrew for “loyal” here carries the concept of which Jesus spoke when He said “The light of the body is the eye: if therefore thine eye be single (or sound), thy whole body shall be full of light.”

In other words, while men seek to rid themselves of particular sins by developing tunnel-vision for those sins, the greater answer is truly found in developing a focused vision for whatever places Christ is calling one to in Him. For what the eye beholds, the body will soon reflect. The beholding of He who dwells in us and calls us will transform the beholder and the obeyer – and He is only beheld unto transformation by those who obey Him.

To neglect any prompting of the Holy Spirit is to neglect stepping into a greater place of His power.

If we wait to cross the Jordan until we are first made perfect, then we will never cross. We need to cross in order to find the beginnings of His perfecting power; for in that obedience are contained the seeds of perfection, and also the loyalty of heart which God answers in overcoming strength. In stepping into Jordan, the floodwaters which seemed to prevent us from taking the promised land are suddenly backed away from us, even beyond Adam (Josh 3:16), and the conquering of Jericho (the stronghold) comes well within the realm of possibility.

God fights on behalf of devoted hearts, and teaches them through continued experience to also fight for themselves. We are being made perfect through the crucible of obedience unto greater obedience.

As it was prophesied of such a priestly generation, to whom He comes as God into His temple:

And He (the Lord) shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.
Malachi 3:3

Priesthood in God’s temple means that we are called to fearfully minister to His heart through walking by faith in the face of all ungody fear; and in this ministry we will find that He begins ministering far more deeply to our own hearts in the purification of the Holy Spirit than by any other means. It is the office by which the exercise thereof will call up a dead church to rise and meet the Lord who calls her to “come away,” shedding all the trappings of self-made religion as the faces of heaven’s inhabitants beam with awe and joy at the sight of a worthy Bride.

The heart of sanctification is not to please ourselves, but to honour God, who is worthy.

They shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge.
…And they shall teach My people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
Ezekiel 44:16,23


“Experience is the secret of power.”
Brian Troxel


SEE ALSO:

Neglect It Not: Intercession

HIS Intercession Is Our Calling

Resurrection Life

And Enoch walketh habitually with God, and he is not, for God hath taken him.
Genesis 5:24 (YLT)

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Hebrews 11:5


§IALL THINGS NEW


Although the death of the body is no longer to be feared by those in Christ, nevertheless, we ought not so quickly respect or contentedly resign to its unnatural sleep, but rather always gladly strive to ascend in the new life which Christ Jesus has purchased for us; even to the full redemption of our bodies.

“Why seek ye the living among the dead? He is not here, but is risen.”
Luke 24:5-6

O, that the power of the curse were not so highly esteemed by those on whose behalf it has been lifted, and in whom it can be undone!

The things of the Spirit of God seem far off and ethereal to the carnally minded, who deem embodiment itself a curse. But to be with the Lord is to still be embodied: it is not be disembodied, but rather to be transfigured in body. “For there is a spiritual body.”

At this very moment, Jesus is sitting on the throne of majesty in a literal human body, even the same body which a young Hebrew servant-girl bore in her womb. But that same body, which was just as able to die as our own bodies, was also made incorrubtible by the power of God’s Spirit, of whom it had been conceived.

If therefore we ourselves have been born of the Spirit of God in His regeneration, then we too have become a generation conceived of the Holy Spirit until Christ is fully formed in us, so that even our body is able to become blameless – just as the body which Christ walked in and died in – and ought to be honored to such an end. Yes, these bodies are able to be walked in even as He walked, and to do, as He said, “greater works than these,” by the Law of the Spirit of Life in Him. And although they might still be able to be made subject to death, they are now by His quickening Spirit even more able to be made subject to a completed resurrection, even as death could not hold Him. For it may be that we are the generation timely-born, of which I believe Paul glimpsed, but could not declare much regarding.

If then our old man is put fully to death, how can our new man not be raised fully to life, even the body, which also belongs to the New Man, which is Christ’s own body? And this can indeed be, since the bodies of the redeemed are already able to be made subject to His life even now – He who was able to be transfigured even before His death, yet still submitted to it on our behalf, that He might taste death for us all, and we could obtain His resurrection life.


§II THE QUICKENING SPIRIT


And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.
Romans 8:10-11

Here there are two Persons of the Godhead expected to be dwelling in us. The first is Christ, with whom our body still remains “dead because of sin.” And this is where men tend to stop, which is the miserable life of Romans 7. But the second Person here is the Spirit, by whose power God “quickens our mortal bodies.” Therefore, it is unlawful for us to comfortably accept the death at work in our members when the gift of the Holy Spirit to us is the same power which raised up Christ from the dead!

So then, by the rebirth of that Spirit we are no longer of the seed of the first Adam, but rather of the Last, who in us becomes a life-giving Spirit. And if this be so, then that same Spirit who raised Christ Jesus from out of the dead is able also to do such a work in us, if in Him we likewise die. For if we in the new birth have already become like Him, whose body was able to die, yet now lives; how much closer are we (than we had thought) to His full resurrection life, even the redemption of our very bodies in transfiguration! For by Him we are unashamed to look upon He whose Word is near, “even in your mouth and in your heart.”

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.
2 Corinthians 3:18 (ESV)

Now, might we still die an earthly death, just as generations of generations have done before us? It may well be. We are not greater than they who gave life and limb for the gospel to reach our own ears, nor than most of those whose bodies expired, as all things have been cursed to do. But that is not necessarily our only gift, if we should lay hold of the resurrection life of Christ Jesus. Why then should this glorious truth not be preached to those whose manifestation as sons of God has been groaned for by the whole of creation in every age since death entered in, and still groans to this day? Will not the God who answered the prophets of old by fire much more answer the righteous in things that pertain to better promises?

For the creation was not subjected to futility without hope; and that Hope has now come, and dwells even now in the redeemed, and even now graces many a life – and yet, do we still wallow in that which He has done away with? When will we ourselves be done with it?

Again,

“Why seek ye the living among the dead? He is not here, but is risen.”
Luke 24:5-6


§III LIFE THROUGH DEATH


Or is it all in vain that the Spirit within us is provoked to righteous jealousy? No! Salvation is nearer than when we first believed; but who will labor for its fruit today, rather than waiting upon the death of the curse to do its work on their behalf? What many glories shall be missed by those who invested little in the work of the Master!

Why should we wait upon death to be our first and only enemy truly conquered, when Christ charged forth through all enemies in life, and conquered death as His last? Let us rather, as He did, conquer all other things at the present time, that we may also conquer death at its appearing, even as He did. Let rather He who began the good work in us be allowed to bring it to completion, even unto the Day of Christ; whose Day’s appearing does not end in the secret confines of the heart, but only begins; and whose Spirit groans for His very likeness become manifest even in our bodies! And His likeness is that of a man from whom the world stands aghast in rejection, and that of one who has been smitten by God and afflicted.

…His appearance was so marred, beyond human semblance, and His form beyond that of the children of mankind…
Isaiah 52:14 (ESV)

If the image of God is to be seen in us, then it is an image to be painted with blood – both His and ours. Sanctification is costly, to the degree that one values the vanity of self.

For if those whom He justifies He also glorifies, then He does so by an ongoing resurrection through death in those who go about bearing the dying of Christ’s body in their own, filling up what sufferings are yet lacking in it. For even if we were to walk with God as Enoch or Elijah did, it is not therefore our assured right to be translated without suffering finally at the hands of evil men, but only a possible privilege.

There is no part of Christ’s body of flesh that was not subjected to scourging and death. Likewise, there can be no true part of Christ’s mystical body (the church) that does not partake in at least a similitude of the same suffering. Therefore, any member of this body that has not so humbled themselves remains a shame unto it, and remains unworthy to partake in His resurrection life.

And if one now says, “Ah, yet by the living sacrifice of His body and blood, He has made me worthy;” then let that one know, that such a powerful grace should be becoming manifest in a living sacrifice of themselves unto His workmanship.

There is a day appointed in which the God of peace will perfom a quick work, to sanctify us not in part but in whole, and to keep us blamless in spirit, in soul, and in body unto His Day: and His Day has begun to dawn already.

O, that our mortal flesh would see His appearing in immortality!
O, for the creature’s newness of life to be manifest as the noonday!
O, to lay hold of this gift, and the lowliness of spirit that is its price!

“Such A Heart In Them”

“Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou [Moses] near, and hear all that the Lord our God shall say: and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it.”
Deuteronomy 5:25-27

Thus was the stubborn posture of the hearts of the children of Israel toward the Word of God when it came to them in power and great glory.

The hearts of wicked men are ever blind to the mercy that has already been shown to them unmerrited; therefore grace is a stranger to them, and they to it. Despite all the clear proof that God has not already struck them down in wrath, the ungrateful question of the accuser is always stirring within their souls, “Has God indeed said?” And by their love of that lawless question, however secret it may be, all of their ways are made crooked, and they always miss God. For notice that outwardly they still claim that they will perform the commandment of God; but only, they say, if another should “Go thou near, and hear all that the Lord our God shall say: and speak thou unto us all that the Lord our God shall speak unto thee.”

Now, although it pleased God in His soveriegn plan that for our learning Moses should stand as a kind of mediator for the children of Israel, prefiguring for us the unfathomable abasement of His Word in a Man on our behalf; still, His jealousy remained provoked in that ancient day toward those who so rejected His Word as it had appeared to them. For God will not be mocked; and His way will stand, though men so inventively seek any other door than what He graciously provides them. Therefore He was angry with that generation, and lamented their hardness of heart.

And the Lord heard the voice of your words, when ye [Israel] spake unto me [Moses]; and the Lord said unto me, “I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. O that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children for ever!”
Deuteronomy 5:28-29

“…they have well said all that they have spoken.”
The Lord who searches the thoughts and intentions is not taken aback by the self-deceit which pervades the hardened heart of merely religious men. Their most pious response is still dependant upon another man knowing God for them; and this He sees as no different, if not even more despicable, than those who shake their fists at Him unabashedly.

“O that there were such an heart in them…”
The hearts which tend by God’s grace towards true obedience are marked by a desire to know God’s voice for themselves. But those which tend away from desiring a personal knowing of God’s voice; who tend to desire the voice of other men; and perhaps even mock that God would so speak to them, except through a man, reveal that they are full of disobedience already.

“…that they would fear Me…”
The wisdom of God is obtained through the fear of Him: those who fear Him seek His counsel diligently for themselves, and leave it not in the hands of any other.

“…and keep all My commandments always…”
The scriptures loudly attest to us that true obedience is that which is born of a heart that has been made humble and contrite before the living God. When God appears to such persons, they bow in faith saying, “Thy will be done, and first in me!” – and they go forth, though they may not see how it is possible. For they trust that He who gives the commandment will grant within them its Breath unto Life. But the passing of one’s own responsibility onto another is the way of the dead.

“…that it might be well with them, and with their children for ever!”
We damn not only ourselves, but in a way our children also, when we willingly give place to any other Mediator than Christ Jesus. Let us not render ourselves as another lesson of failure for a generation yet future; and if we do, may our own children quickly overcome our lawless and faithless spirit, however it might sting our wicked pride.

As Moses said to Israel earlier in the same discourse, recounting God’s marvelous deeds among them:

“Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord.” Also the Lord was angry with me [Moses] for your sakes, saying, “Thou also shalt not go in thither. But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.”
Deuteronomy 1:35-38