| Articles and Thoughts For the Day |
The Spirit of Wisdom and Revelation (3-01-07)
“That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in
the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of //his
calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his
power to us-ward who believe...“ Eph. 1:17 -19
The Continual Need of Fresh Insight. In order to expound anything eternally profitable it is necessary to have a
fresh taste of the spirit of wisdom and revelation. All previous study, all former knowledge, all prior insight is clouded
over and shrouded in the dust of time’s wake. Much of the information is still there and can be recited but the
freshness of revelation dawning upon the soul in all of its brightness and glory has faded. The manna was for
yesterday. As the glory of God reflected in Moses’ face faded when he was among the people, insight from face to
face fellowship with God also wanes. Previous revelation was for a time. It filled and sustained and thrilled us. But
now we must gather fresh manna. It is time to return to the mount. As we draw near to God, He draws near to us
and we receive fresh insight into His word; insight which is alive and dynamic to us. That is God’s gift of wisdom and
revelation. We could not fabricate it nor could another teach it to us. It is spiritual discernment which is given by
God and that the natural man cannot receive. This makes intimate fellowship with God indispensible and explains
why some have no understanding of God’s word. Let us ask of the One who gives to all men liberally and upbraideth
not that he would give the spirit of wisdom and revelation in the knowledge of Himself.
Wisdom and Revelation of Scripture. From the context we know that the spirit of wisdom and revelation is not
referring to extra-Biblical revelation. It opens our eyes and allows us to see the significance and beauty of basic
scriptural truth. The revelation referred to here does not have to do with new information but with a comprehension
of the hidden manna of the written word of God. It occurs when Jesus opens our “understanding, that” we “might
understand the scriptures” (Luke 24:45). We experience it when we take heed unto the more sure word of prophesy
(scripture) and the day dawns, and the day star arises in our hearts” (2Pet. 1:19).
The Gift of Wisdom and Revelation. John the baptist said, “A man can receive nothing, except it be given him from
heaven” (John 3:27). How true and yet how little recognized this is. Paul agrees with this when he said, “But the
natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know
them, because they are spiritually discerned” (1Cor. 2:14). The spiritual discernment or understanding of the word
of God is a gift. So Paul said to Timothy, “ Consider what I say; and the Lord give thee understanding in all things”
(2Tim. 2:7). And John declares, “And we know that the Son of God is come, and hath given us an understanding,
that we may know him that is true” (1John 5:20). Jesus immediately recognized Peter’s direct interaction with the
Father when Peter declared, “Thou art the Christ, the Son of the living God” (Matt. 16:16). This “revelation” came
not from flesh and blood but directly from the Father. The wisdom we speak is hidden to the world and revealed to
the saints (1Cor. 2:7). Jesus’ disciples did not understand as He spoke with them about the things which were to be
fulfilled from Moses and the prophets and the psalms concerning Himself(Luke 24:44), but after He opened their
understanding there was no more dullness. The most profound words ever written came from these “ignorant and
unlearned” men as they were given the spirit of wisdom and revelation.
The Necessity of Our Effort. Since the spirit of wisdom and revelation is a gift, it is evident that understanding of God’
s word is not the wages of intellectual toil. Intellectual effort, however, is necessary. Since the spirit of wisdom and
revelation is a divine opening of the words “which the Holy Ghost teacheth”, the Spirit must have the information with
which to work. Therefore, we must “study” to show ourselves approved and hide God’s word in our hearts. This, in
fact, is a notable trait of all faithful saints. Paul’s diligence in intellectual study was so apparent to Festus that he
raised his voice and cried, “Paul, thou art beside thyself; much learning doth make thee mad” (Acts 26:24). Our
study, then, provides the material with which the Holy Spirit can work to arouse our understanding and appreciation
of the reality of His truth. I wonder what the Spirit would accomplish in us if He had more material with which to work.
The limit to our comprehension of truth is not on the part of God’s willingness or ability to give but on our ability to
receive. When we are lacking in understanding it is not that we have exhausted the resources of heaven but that we
have brought too small and few vessels. “Go, borrow thee vessels abroad of all thy neighbours, even empty
vessels; borrow not a few” (2Kgs. 4:3).
In the Knowledge of God. The wisdom and revelation God gives is a direct result of our knowing Him. Since God is
the “God of truth” (Isa. 65:16) and “the only true God” (John 17:3) the measure of our association and interaction
with Him determines the degree of our understanding of truth. Conversely, since the devil is “a liar, and the father of
it” (John 8:44), interaction with him (which really is just unbelief) causes the minds of men to be blinded (2Cor. 4:4).
Let us then heed the admonition, “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of God” (Col. 1:10). “And this is life eternal, that they might know thee
the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
Eyes Opened to Realize the Greatness of Salvation. Paul goes on to explain for what purpose the spirit of wisdom
and revelation will be given. It will open our eyes to realize the personal significance of spiritual truth. The prayer
was not for the Ephesians to know about God’s calling or to know about His inheritance or to know about His power.
It would seem likely that they would already have known the facts in the case. The prayer’s urgent and pointed
purpose was that they would know the hope of His calling, and the riches of the glory of His inheritance, and the
exceeding greatness of His power. It was a prayer not for information but for their realization of the significance of
the information to them personally. It is possible to know about His calling without knowing the hope of it. Without
the realization of our personal involvement in this calling, experiencing the deliverance and assurance of hope is
impossible. It is possible to know about His inheritance without seeing the riches of the glory of it. Only when we
comprehend that the inheritance is “kept in heaven” for us does the riches of the glory of it dawn upon us. We may
read about His power but until our eyes are opened we do not grasp the exceeding greatness. Paul’s prayer for the
Ephesians and us is that God would give us the ability to experience the overwhelming reality of spiritual truth. That
we would recognize and therefore better appreciate the awe inspiring nature of our salvation. This is something that
seems to be overlooked in the Bible colleges. It is thought that depositing the information in the students prepares
them adequately for spiritual ministry. The products of this system are filling the pulpits across the land; Ministers
who know some of the facts but have no spiritual understanding of the information’s significance! Pastors who
passed the exams but do not know the hope, or the riches of the glory, or the exceeding greatness. What we deeply
need is for the people of God to receive the spirit of wisdom and revelation in the knowledge of Him.
The Object of Enlightened Sight. It should be a gravely salient fact that the subject of Paul’s unceasing prayer was
not for what the modern church calls “practical”, “down to earth” things of this life! The prayer was focused on the
peoples comprehension of fundamental doctrine! Why are people bored with basic biblical doctrine, preferring
rather to focus on tenuous issues of the day? Why would they prefer to talk of finances over faith, politics over
power, happiness over hope, and therapy over theology. Is it not because the flesh has dressed up in a suit and
come to the church meeting? People who do not have a loving appreciation for the truth contained in Bible doctrine
have not had the eyes of their understanding enlightened. They can not see the desirability of thinking and talking
about the Bible because they haven’t experienced the enamoring, life dominating impact of knowing the Author.
When we really know Him we are intensely interested in what He has said! After our understanding is enlightened we
have a great appreciation for His calling, His inheritance, and His power to us-ward. Each of us need to continually
have our understanding enlightened. We also need to pray that those associated with church would receive the
spirit of wisdom and revelation and become identified with God.
Brother Tim McCulfor
“That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in
the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of //his
calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his
power to us-ward who believe...“ Eph. 1:17 -19
The Continual Need of Fresh Insight. In order to expound anything eternally profitable it is necessary to have a
fresh taste of the spirit of wisdom and revelation. All previous study, all former knowledge, all prior insight is clouded
over and shrouded in the dust of time’s wake. Much of the information is still there and can be recited but the
freshness of revelation dawning upon the soul in all of its brightness and glory has faded. The manna was for
yesterday. As the glory of God reflected in Moses’ face faded when he was among the people, insight from face to
face fellowship with God also wanes. Previous revelation was for a time. It filled and sustained and thrilled us. But
now we must gather fresh manna. It is time to return to the mount. As we draw near to God, He draws near to us
and we receive fresh insight into His word; insight which is alive and dynamic to us. That is God’s gift of wisdom and
revelation. We could not fabricate it nor could another teach it to us. It is spiritual discernment which is given by
God and that the natural man cannot receive. This makes intimate fellowship with God indispensible and explains
why some have no understanding of God’s word. Let us ask of the One who gives to all men liberally and upbraideth
not that he would give the spirit of wisdom and revelation in the knowledge of Himself.
Wisdom and Revelation of Scripture. From the context we know that the spirit of wisdom and revelation is not
referring to extra-Biblical revelation. It opens our eyes and allows us to see the significance and beauty of basic
scriptural truth. The revelation referred to here does not have to do with new information but with a comprehension
of the hidden manna of the written word of God. It occurs when Jesus opens our “understanding, that” we “might
understand the scriptures” (Luke 24:45). We experience it when we take heed unto the more sure word of prophesy
(scripture) and the day dawns, and the day star arises in our hearts” (2Pet. 1:19).
The Gift of Wisdom and Revelation. John the baptist said, “A man can receive nothing, except it be given him from
heaven” (John 3:27). How true and yet how little recognized this is. Paul agrees with this when he said, “But the
natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know
them, because they are spiritually discerned” (1Cor. 2:14). The spiritual discernment or understanding of the word
of God is a gift. So Paul said to Timothy, “ Consider what I say; and the Lord give thee understanding in all things”
(2Tim. 2:7). And John declares, “And we know that the Son of God is come, and hath given us an understanding,
that we may know him that is true” (1John 5:20). Jesus immediately recognized Peter’s direct interaction with the
Father when Peter declared, “Thou art the Christ, the Son of the living God” (Matt. 16:16). This “revelation” came
not from flesh and blood but directly from the Father. The wisdom we speak is hidden to the world and revealed to
the saints (1Cor. 2:7). Jesus’ disciples did not understand as He spoke with them about the things which were to be
fulfilled from Moses and the prophets and the psalms concerning Himself(Luke 24:44), but after He opened their
understanding there was no more dullness. The most profound words ever written came from these “ignorant and
unlearned” men as they were given the spirit of wisdom and revelation.
The Necessity of Our Effort. Since the spirit of wisdom and revelation is a gift, it is evident that understanding of God’
s word is not the wages of intellectual toil. Intellectual effort, however, is necessary. Since the spirit of wisdom and
revelation is a divine opening of the words “which the Holy Ghost teacheth”, the Spirit must have the information with
which to work. Therefore, we must “study” to show ourselves approved and hide God’s word in our hearts. This, in
fact, is a notable trait of all faithful saints. Paul’s diligence in intellectual study was so apparent to Festus that he
raised his voice and cried, “Paul, thou art beside thyself; much learning doth make thee mad” (Acts 26:24). Our
study, then, provides the material with which the Holy Spirit can work to arouse our understanding and appreciation
of the reality of His truth. I wonder what the Spirit would accomplish in us if He had more material with which to work.
The limit to our comprehension of truth is not on the part of God’s willingness or ability to give but on our ability to
receive. When we are lacking in understanding it is not that we have exhausted the resources of heaven but that we
have brought too small and few vessels. “Go, borrow thee vessels abroad of all thy neighbours, even empty
vessels; borrow not a few” (2Kgs. 4:3).
In the Knowledge of God. The wisdom and revelation God gives is a direct result of our knowing Him. Since God is
the “God of truth” (Isa. 65:16) and “the only true God” (John 17:3) the measure of our association and interaction
with Him determines the degree of our understanding of truth. Conversely, since the devil is “a liar, and the father of
it” (John 8:44), interaction with him (which really is just unbelief) causes the minds of men to be blinded (2Cor. 4:4).
Let us then heed the admonition, “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of God” (Col. 1:10). “And this is life eternal, that they might know thee
the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
Eyes Opened to Realize the Greatness of Salvation. Paul goes on to explain for what purpose the spirit of wisdom
and revelation will be given. It will open our eyes to realize the personal significance of spiritual truth. The prayer
was not for the Ephesians to know about God’s calling or to know about His inheritance or to know about His power.
It would seem likely that they would already have known the facts in the case. The prayer’s urgent and pointed
purpose was that they would know the hope of His calling, and the riches of the glory of His inheritance, and the
exceeding greatness of His power. It was a prayer not for information but for their realization of the significance of
the information to them personally. It is possible to know about His calling without knowing the hope of it. Without
the realization of our personal involvement in this calling, experiencing the deliverance and assurance of hope is
impossible. It is possible to know about His inheritance without seeing the riches of the glory of it. Only when we
comprehend that the inheritance is “kept in heaven” for us does the riches of the glory of it dawn upon us. We may
read about His power but until our eyes are opened we do not grasp the exceeding greatness. Paul’s prayer for the
Ephesians and us is that God would give us the ability to experience the overwhelming reality of spiritual truth. That
we would recognize and therefore better appreciate the awe inspiring nature of our salvation. This is something that
seems to be overlooked in the Bible colleges. It is thought that depositing the information in the students prepares
them adequately for spiritual ministry. The products of this system are filling the pulpits across the land; Ministers
who know some of the facts but have no spiritual understanding of the information’s significance! Pastors who
passed the exams but do not know the hope, or the riches of the glory, or the exceeding greatness. What we deeply
need is for the people of God to receive the spirit of wisdom and revelation in the knowledge of Him.
The Object of Enlightened Sight. It should be a gravely salient fact that the subject of Paul’s unceasing prayer was
not for what the modern church calls “practical”, “down to earth” things of this life! The prayer was focused on the
peoples comprehension of fundamental doctrine! Why are people bored with basic biblical doctrine, preferring
rather to focus on tenuous issues of the day? Why would they prefer to talk of finances over faith, politics over
power, happiness over hope, and therapy over theology. Is it not because the flesh has dressed up in a suit and
come to the church meeting? People who do not have a loving appreciation for the truth contained in Bible doctrine
have not had the eyes of their understanding enlightened. They can not see the desirability of thinking and talking
about the Bible because they haven’t experienced the enamoring, life dominating impact of knowing the Author.
When we really know Him we are intensely interested in what He has said! After our understanding is enlightened we
have a great appreciation for His calling, His inheritance, and His power to us-ward. Each of us need to continually
have our understanding enlightened. We also need to pray that those associated with church would receive the
spirit of wisdom and revelation and become identified with God.
Brother Tim McCulfor
There are Degrees of Love (03-01-07)
She Loved Much!
Luke 7:37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the
Pharisee's house, brought an alabaster box of ointment,
Luke 7:38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with
the hairs of her head, and kissed his feet, and anointed them with the ointment.
Weeping at the feet of Jesus is a blessed position. It is where the contrite heart pleads for the unmerited mercy of
God. In this state we find that God is willing, even desirous to show this mercy. “For thou, Lord, art good, and ready
to forgive; and plenteous in mercy unto all them that call upon thee“ (Ps. 86:5). Weeping at the feet of Jesus is the
place of forgiveness. Pharisees don’t weep at Jesus feet. The Pharisee’s mind doesn’t work on this wise. The
thought never crosses his mind because the Pharisee’s thoughts are primarily concerned with appearances; that is
demonstrating how spiritual he is or how much he knows or catching others in error. Now let us stop here for a
minute and cease with nodding our heads in disgust about how self-centered those awful Pharisees were and look at
our own thoughts. Are we more concerned with showing others what we know or with showing others Him whom we
know ? Do we demonstrate a deep and selfless love of Jesus or do our actions say that we love Him little?
The Pharisee was said to have loved little. This is a offensive sounding statement; to love Jesus a little. What a
reproach to Him who calls us to forsake all else and follow. It is, however, typical of twentieth century churchianity.
Oh most church people would say that they love Jesus quite a lot but I can’t help hearing what their actions say. In
fact, the lack of even a slight interest in the Word of God drowns out their words shouting, “I love Jesus just a little!”
This kind of casual discipleship is not accepted by God. In this case indifference is worse than hatred. To be hot or
cold means that one has made a decision but to be lukewarm is to see no need for a decision. When Jesus calls us
to follow, the one who is hot says, “ I will follow and, by the grace of God, shall not turn back!”, the one who is cold
says, “I will not have this man to rule over me!”, but the lukewarm says, “ I am not interested enough to make such a
drastic choice.” He nods acceptance and stays put. It shows contempt for the call Jesus has made. To want to bear
His name and live in such a way as to deny everything He said is an impossible association.
What a contrast with this one who stood behind Jesus feet weeping. She loved much! The degree of loving Jesus is
clearly demonstrated by our actions is it not? As much as we may dislike facing it, our hearts are revealed by our
fruit. What are your actions demonstrating about the extent of your love for Jesus? I urge you to take a moment
and consider whether your thoughts and actions are more in line with the Pharisee’s or with this one who loved much.
Luke 7:41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other
fifty.
Luke 7:42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will
love him most?
Luke 7:43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast
rightly judged.
The amount of the debt is not here as important as the fact that neither one could pay. And the response of love
has more to do with recognition of this inability to pay and the extent of penalty for not paying. The one who owed
fifty pence could pay his debt no better than the one who owed five hundred. “For all have sinned, and come short
of the glory of God;” (Rom. 3:23). That means “Not worthy of Heaven”. It means “Worthy of Hell!” Whether we
recognize it as little or much, to be forgiven a debt which warranted the wrath of God requires the only proper
response: to love much!
Luke 7:44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house,
thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her
head.
Luke 7:45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
Luke 7:46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
Luke 7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little
is forgiven, the same loveth little.
There are degrees of love demonstrated in this account. We will love Jesus to the extent that we recognize our
indebtedness to Him. “How much do you love Jesus?”, is then a fair question which should be considered by all. It is
a question which is more clearly answered by our actions than our words.
Brother Tim McCulfor
She Loved Much!
Luke 7:37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the
Pharisee's house, brought an alabaster box of ointment,
Luke 7:38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with
the hairs of her head, and kissed his feet, and anointed them with the ointment.
Weeping at the feet of Jesus is a blessed position. It is where the contrite heart pleads for the unmerited mercy of
God. In this state we find that God is willing, even desirous to show this mercy. “For thou, Lord, art good, and ready
to forgive; and plenteous in mercy unto all them that call upon thee“ (Ps. 86:5). Weeping at the feet of Jesus is the
place of forgiveness. Pharisees don’t weep at Jesus feet. The Pharisee’s mind doesn’t work on this wise. The
thought never crosses his mind because the Pharisee’s thoughts are primarily concerned with appearances; that is
demonstrating how spiritual he is or how much he knows or catching others in error. Now let us stop here for a
minute and cease with nodding our heads in disgust about how self-centered those awful Pharisees were and look at
our own thoughts. Are we more concerned with showing others what we know or with showing others Him whom we
know ? Do we demonstrate a deep and selfless love of Jesus or do our actions say that we love Him little?
The Pharisee was said to have loved little. This is a offensive sounding statement; to love Jesus a little. What a
reproach to Him who calls us to forsake all else and follow. It is, however, typical of twentieth century churchianity.
Oh most church people would say that they love Jesus quite a lot but I can’t help hearing what their actions say. In
fact, the lack of even a slight interest in the Word of God drowns out their words shouting, “I love Jesus just a little!”
This kind of casual discipleship is not accepted by God. In this case indifference is worse than hatred. To be hot or
cold means that one has made a decision but to be lukewarm is to see no need for a decision. When Jesus calls us
to follow, the one who is hot says, “ I will follow and, by the grace of God, shall not turn back!”, the one who is cold
says, “I will not have this man to rule over me!”, but the lukewarm says, “ I am not interested enough to make such a
drastic choice.” He nods acceptance and stays put. It shows contempt for the call Jesus has made. To want to bear
His name and live in such a way as to deny everything He said is an impossible association.
What a contrast with this one who stood behind Jesus feet weeping. She loved much! The degree of loving Jesus is
clearly demonstrated by our actions is it not? As much as we may dislike facing it, our hearts are revealed by our
fruit. What are your actions demonstrating about the extent of your love for Jesus? I urge you to take a moment
and consider whether your thoughts and actions are more in line with the Pharisee’s or with this one who loved much.
Luke 7:41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other
fifty.
Luke 7:42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will
love him most?
Luke 7:43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast
rightly judged.
The amount of the debt is not here as important as the fact that neither one could pay. And the response of love
has more to do with recognition of this inability to pay and the extent of penalty for not paying. The one who owed
fifty pence could pay his debt no better than the one who owed five hundred. “For all have sinned, and come short
of the glory of God;” (Rom. 3:23). That means “Not worthy of Heaven”. It means “Worthy of Hell!” Whether we
recognize it as little or much, to be forgiven a debt which warranted the wrath of God requires the only proper
response: to love much!
Luke 7:44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house,
thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her
head.
Luke 7:45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
Luke 7:46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
Luke 7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little
is forgiven, the same loveth little.
There are degrees of love demonstrated in this account. We will love Jesus to the extent that we recognize our
indebtedness to Him. “How much do you love Jesus?”, is then a fair question which should be considered by all. It is
a question which is more clearly answered by our actions than our words.
Brother Tim McCulfor
Hidden Manna (03-01-07)
Rev. 2:17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I
give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man
knoweth saving he that receiveth it.
As I open your Word today, Lord, let me eat of that “bread which came down from heaven” and so “live for ever”
(John 6:58). My soul yearns for that blessed “corn of heaven”, the firstfruit taste of the heavenly gift, which “a man
may eat thereof, and not die.” This manna which is the substance of heaven itself is sweet to my hungry spirit.
Though my flesh craves the fish and produce of Egypt, my spirit loves Thy Word. This manna which is hidden to the
“natural man” has been blessedly made available to me through Thy Spirit, the “Spirit of truth”. My natural powers
of reason will not avail to open the ark of the covenant wherein is the golden pot that has manna (Hebr. 9:4). The
mind of my flesh may not even reach forth to touch the ark. But Thou hast made this blessed manna, for which a
man will sell all that he hath, abundantly available, through Thy Word, to those who are born of and walk in the
Spirit. And so I come to eat and live. But just as “he that was born after the flesh persecuted him that was born
after the Spirit, even so it is now” that my flesh does fight to leave without tasting. But as my spirit does so hunger
and as I recall the beauty of the pearl of great price I must press in to lay hold of that which is my life. As Thy
disciple has been faithful to feed Thy flock, may I be faithful to partake and to “give the more earnest heed” to the
things which I have heard, lest at any time I should let them slip.
Thou that for forty years “withheldest not thy manna” from the mouths of the children of Abraham, refuse not thy
servant who, though the chief of sinners, has been mercifully and wonderfully raised to “receive the adoption” of a
son. Thou that spared not thine own Son, “but delivered him up for us all” will surely “in no wise cast out” him that
cometh to Thee but will “freely give us all things.” Thus I come to Thee expecting for I know that Thou hast paid a
terrible price for the recovery of my sight and will never be content with my blindness.
Lord open my eyes to see the truth. Let me never open your Word and leave so quickly that I go empty. Now that I
have approached the table, let not my laziness keep me from tasting. Shall I go out to gather the manna each
morning only to let it sit untasted and leave my soul starved? May I never close the pages without first seeing more
of you, more of your power, more of your love, more of your glory. Thou who hast promised to fill the hungry, fill me
with your Word.
But Thou hast provided this manna, which is good and necessary for me in the dessert of this world, not to satisfy
me but, as a shadow of things to come, to call me to a better substance which faideth not away. By its nurishment
Thou art feeding my longing for the better country and are tearing me from the allurments of this world. Thou art
awakening and intensifying my passion for the new heaven and the new earth wherein dwelleth [only]
righteousness. And so let me give all diligence for I see anew that without this manna I shall die. And when I see
Thy face I will know fully this substance of which I have been tasting.
Josh. 5:12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the
children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
Brother Tim McCulfor
Rev. 2:17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I
give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man
knoweth saving he that receiveth it.
As I open your Word today, Lord, let me eat of that “bread which came down from heaven” and so “live for ever”
(John 6:58). My soul yearns for that blessed “corn of heaven”, the firstfruit taste of the heavenly gift, which “a man
may eat thereof, and not die.” This manna which is the substance of heaven itself is sweet to my hungry spirit.
Though my flesh craves the fish and produce of Egypt, my spirit loves Thy Word. This manna which is hidden to the
“natural man” has been blessedly made available to me through Thy Spirit, the “Spirit of truth”. My natural powers
of reason will not avail to open the ark of the covenant wherein is the golden pot that has manna (Hebr. 9:4). The
mind of my flesh may not even reach forth to touch the ark. But Thou hast made this blessed manna, for which a
man will sell all that he hath, abundantly available, through Thy Word, to those who are born of and walk in the
Spirit. And so I come to eat and live. But just as “he that was born after the flesh persecuted him that was born
after the Spirit, even so it is now” that my flesh does fight to leave without tasting. But as my spirit does so hunger
and as I recall the beauty of the pearl of great price I must press in to lay hold of that which is my life. As Thy
disciple has been faithful to feed Thy flock, may I be faithful to partake and to “give the more earnest heed” to the
things which I have heard, lest at any time I should let them slip.
Thou that for forty years “withheldest not thy manna” from the mouths of the children of Abraham, refuse not thy
servant who, though the chief of sinners, has been mercifully and wonderfully raised to “receive the adoption” of a
son. Thou that spared not thine own Son, “but delivered him up for us all” will surely “in no wise cast out” him that
cometh to Thee but will “freely give us all things.” Thus I come to Thee expecting for I know that Thou hast paid a
terrible price for the recovery of my sight and will never be content with my blindness.
Lord open my eyes to see the truth. Let me never open your Word and leave so quickly that I go empty. Now that I
have approached the table, let not my laziness keep me from tasting. Shall I go out to gather the manna each
morning only to let it sit untasted and leave my soul starved? May I never close the pages without first seeing more
of you, more of your power, more of your love, more of your glory. Thou who hast promised to fill the hungry, fill me
with your Word.
But Thou hast provided this manna, which is good and necessary for me in the dessert of this world, not to satisfy
me but, as a shadow of things to come, to call me to a better substance which faideth not away. By its nurishment
Thou art feeding my longing for the better country and are tearing me from the allurments of this world. Thou art
awakening and intensifying my passion for the new heaven and the new earth wherein dwelleth [only]
righteousness. And so let me give all diligence for I see anew that without this manna I shall die. And when I see
Thy face I will know fully this substance of which I have been tasting.
Josh. 5:12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the
children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.
Brother Tim McCulfor
The Superiority of Faith to Sight (03-01-07)
2Cor. 5:7 (For we walk by faith, not by sight:)
The saints walk by faith. They are called to a higher life. Those who walk merely by sight, religious or not, labor
under a great disadvantage in this world and most certainly in the one to come. When the superiority of the faith
walk is rightly seen, walking by sight actually becomes quite mundane and all together unappealing.
Sight is of great value. We must all have some means of discerning the things around us so that we may function in
this world. Sight is that vehicle. As used in 2Cor. 5:7, sight may be more generally defined as physical senses. If a
person lacks one or more of his senses, his ability to function in the world is hindered. Our senses are the means
through which we interact with our physical surroundings. Some means of interaction with our surroundings, then, is
essential to functioning in the world.
The blind man who was begging in the way to Jericho as Jesus passed by wanted only one thing. Undaunted by the
rebukes of others, he cried out for mercy and Jesus asked “What wilt thou that I shall do unto thee?” His thoughts
were not on wealth or fame or power. What good would these be without sight? He said, “Lord, that I may receive
my sight“, and here we recognize clearly that sight is of far greater value than all the pleasures or treasures of this
world, for sight is the means through which those things are enjoyed. The natural man knows the importance of
sight. It is this vital sense with which faith is compared.
Just as the physical senses are the only means of interaction with the physical world, faith is the only means of
interaction with the spiritual world. Without faith we are without the ability to see, know, or understand the things of
God. We walk by faith. We make decisions, maneuver, and reach our destination by faith. Without faith we are
completely cut off from the ability to perceive the things of God and the person of God Himself. Man’s spirit longs
for its Creator but is immersed in darkness. He strains to find God through various means. Some seek religions,
some accomplishments, some pleasures. But those who truly seek God with all their heart will find Him, and they will
find him by one means, through one door, on one path: that of faith. When one believes the report of the gospel
and by baptism is gloriously raised to walk in newness of life, he is exercising a new sense which was previously
bound in the graveclothes of unbelief. When Jesus says, “Loose him, and let him go” this new sense is now free to
interact with the unseen reality of God’s kingdom. This new sense is faith.
We walk by faith. Walking by faith implies that our life is directed and empowered by faith. In fact, when we are
crucified with Christ, the life we live is lived by faith in the Son of God who loved us and gave Himself for us. “The
just shall live by his faith” is the declaration of Habakkuk which is affirmed in Romans 1:17, Galatians 3:11, and
Hebrews 10:38. Another way of saying we walk by faith is to say we walk not after the flesh but after the Spirit (Rom.
8:1,4).
Walking has to do with making decisions. When walking by faith we make decisions based upon what God has said
and not upon what we see or feel. “Trust in the LORD with all thine heart; and lean not unto thine own
understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Prov. 3:5-6). “By faith Abraham,
when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went
out, not knowing whither he went” (Hebr. 11:8).
Walking also implies a purposeful direction. We have a definite destination in mind; faith directs its focus there and
each step by faith is guided toward our desired haven. Faith is what keeps our eyes “looking for and hasting unto
the coming of the day of God” (2Pet. 3:12) and “looking for that blessed hope, and the glorious appearing of the
great God and our Savior Jesus Christ (Titus 2:13).
The primary function of faith. The most important aspect of walking by faith is that of being justified by faith. The
message of the gospel is that “God was in Christ, reconciling the world unto himself, not imputing their trespasses
unto them.” Our part is to believe. And it is by believing that we are justified. “And by him all that believe are
justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39). We must abandon all
reliance in our own effort to obtain salvation, fall upon the stone and be broken. Who can speak of the glorious
liberty of those who have been made white in the blood of the Lamb and have ceased from their labours to receive
the indescribable gift of God’s grace; those who are accepted in the Beloved, holy, unblameable and unreproveable
in His sight?
Faith is more certain than sight. Faith is believing what God has said and is therefore the substance of things
hoped for, and the evidence of things not seen. Faith gives us substance and evidence of what God has said.
Substance is that which is solid or real; it is reality as opposed to appearance. The scripture refers to substance as
possessions; things that can be handled or touched. Pharaoh made Joseph “lord of his house, and ruler of all his
substance” (Ps. 105:21). Hebrews 10:34 states that some “took joyfully the spoiling of their goods” because they
knew, by faith, that they had “in heaven a better and an enduring substance”. Evidence is the factual data by which
proof may be established. So Christ was “evidently set forth, crucified” among the Galatians. “It is evident that our
Lord sprang out of Juda”, “And it is yet far more evident: for that after the similitude of Melchisedec there ariseth
another priest” from Hebrews. Evidence is unquestionable proof.
Substance and evidence are very concrete, detectable, or observable things. The scripture says that we have this
concrete substance and evidence of things which are yet to come and which we have not seen! The indisputable
surety of the things we believe is not the result of the greatness of our faith, but of our faith in the greatness of the
One who has promised. “The Lord is not slack concerning his promise, as some men count slackness; but is
longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2Pet. 3:9). And
we, like Sara, judge Him faithful who has promised (Hebr. 11:11).
Faith is not primarily something that is imparted. It is something we are required to embrace by believing the report
that God has given of His Son. It is then, after we have believed, that we find in faith these very tangible attributes
of substance and evidence. The assurance of the validity of our faith is based upon knowing the One who has
spoken. “Faithful is he that calleth you, who also will do it” (1Ths. 5:24). There is no substance or evidence apart
from knowing the One who has promised the things hoped for and who has told us of things not seen. When we
know God, we learn of His abundantly demonstrated faithfulness and trustworthiness which are sufficient evidence
for confidence in what He has said. But for God, this was not enough. He has overextended Himself to make the
things which He has said sure to the heirs of promise. God promised, but He was “willing more abundantly to show
unto the heirs of promise the immutability of his counsel” so He “confirmed it by an oath: That by two immutable
things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay
hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and
which entereth into that within the veil;” (Hebr. 6:16-19). We cannot but wonder at God’s abundant efforts to make
our faith sure.
One of the difficulties with believing what God has said is that the message is one of good news to rebels. The
ineffable glory of a message that welcomes and embraces the prodigal son freely at a terrible cost to the Father
requires much faith. But there is no question as to the truth of the message and we humbly bow to lay our hands
upon the head of the sin offering and take the pardon of our God.
In sharp contrast to the certainty of faith’s sight is the unreliability of our physical senses. People have imagined
seeing or hearing or feeling things which never were. And some see things which are deceiving such as “signs and
lying wonders” (2Ths. 2:9). As we are in an arena where God, overall, has allowed Satan to be “the god of this
world”, we cannot depend upon what we see. Some say, “seeing is believing” but actually, “seeing is deceiving” and
“believing is seeing”.
Faith is mightier than sight. “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our
warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations,
and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to
the obedience of Christ” (2Cor. 10:3-5). Carnal weapons are things that are physical. Faith takes prisoner
imaginations, high things, and thoughts and compares them to the knowledge of God. Anything that is not
compatible is immediately cast down and forced to submit to Christ. They have no chance while we walk by faith.
Faith’s sight is far reaching and clear. Sight is weak in that it sees only the present and is limited to a locality.
When we look backward with our physical senses, things which have been seen in the near past may be recalled
but not with much certainty. And if we look forward we are confronted with a thick wall of darkness. Faith is by
contrast as far reaching and unhindered as our ability to believe the Word of God. It sees the past: Through faith
we understand that the worlds were framed by the word of God (Hebr. 11:3). Faith sees the future. “Seeing then
that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and
godliness” (2Pet. 3:11). “These all died in faith, not having received the promises, but having seen them afar off,
and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the
earth” (Hebr. 11:13). Faith sees that which is invisible and eternal. “While we look not at the things which are seen,
but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen
are eternal” (2Cor. 4:18). When we walk by faith we can see that one day, if we do not defile our garments, we shall
walk with Him in white (Rev. 3:4).
Faith has a different object of focus. Faith sees that all things are possible to him that believeth! When Jonathan
said to his armourbearer, “Come, and let us go over unto the garrison of these uncircumcised: it may be that the
LORD will work for us: for there is no restraint to the LORD to save by many or by few” (1Sam. 14:6) he was walking
by faith, and not by sight. Faith provides an opportunity to exercise your zeal while sight inspires no zeal. Sight
sees our weakness and is hindered while faith can glory in infirmities. Sight sees sin but faith sees the blood of
Christ. Sight sees “the lust of the flesh, and the lust of the eyes, and the pride of life” while faith sees
“righteousness, and peace, and joy in the Holy Ghost”. Sight sees that our outward man is perishing but faith sees
that our inward man is renewed day by day.
For these and many other reasons, the physical senses are seen to be unreliable guides for walking. Faith guides
us and leads us in certain paths and in a way that leads to life.
Brother Tim McCulfor
2Cor. 5:7 (For we walk by faith, not by sight:)
The saints walk by faith. They are called to a higher life. Those who walk merely by sight, religious or not, labor
under a great disadvantage in this world and most certainly in the one to come. When the superiority of the faith
walk is rightly seen, walking by sight actually becomes quite mundane and all together unappealing.
Sight is of great value. We must all have some means of discerning the things around us so that we may function in
this world. Sight is that vehicle. As used in 2Cor. 5:7, sight may be more generally defined as physical senses. If a
person lacks one or more of his senses, his ability to function in the world is hindered. Our senses are the means
through which we interact with our physical surroundings. Some means of interaction with our surroundings, then, is
essential to functioning in the world.
The blind man who was begging in the way to Jericho as Jesus passed by wanted only one thing. Undaunted by the
rebukes of others, he cried out for mercy and Jesus asked “What wilt thou that I shall do unto thee?” His thoughts
were not on wealth or fame or power. What good would these be without sight? He said, “Lord, that I may receive
my sight“, and here we recognize clearly that sight is of far greater value than all the pleasures or treasures of this
world, for sight is the means through which those things are enjoyed. The natural man knows the importance of
sight. It is this vital sense with which faith is compared.
Just as the physical senses are the only means of interaction with the physical world, faith is the only means of
interaction with the spiritual world. Without faith we are without the ability to see, know, or understand the things of
God. We walk by faith. We make decisions, maneuver, and reach our destination by faith. Without faith we are
completely cut off from the ability to perceive the things of God and the person of God Himself. Man’s spirit longs
for its Creator but is immersed in darkness. He strains to find God through various means. Some seek religions,
some accomplishments, some pleasures. But those who truly seek God with all their heart will find Him, and they will
find him by one means, through one door, on one path: that of faith. When one believes the report of the gospel
and by baptism is gloriously raised to walk in newness of life, he is exercising a new sense which was previously
bound in the graveclothes of unbelief. When Jesus says, “Loose him, and let him go” this new sense is now free to
interact with the unseen reality of God’s kingdom. This new sense is faith.
We walk by faith. Walking by faith implies that our life is directed and empowered by faith. In fact, when we are
crucified with Christ, the life we live is lived by faith in the Son of God who loved us and gave Himself for us. “The
just shall live by his faith” is the declaration of Habakkuk which is affirmed in Romans 1:17, Galatians 3:11, and
Hebrews 10:38. Another way of saying we walk by faith is to say we walk not after the flesh but after the Spirit (Rom.
8:1,4).
Walking has to do with making decisions. When walking by faith we make decisions based upon what God has said
and not upon what we see or feel. “Trust in the LORD with all thine heart; and lean not unto thine own
understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Prov. 3:5-6). “By faith Abraham,
when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went
out, not knowing whither he went” (Hebr. 11:8).
Walking also implies a purposeful direction. We have a definite destination in mind; faith directs its focus there and
each step by faith is guided toward our desired haven. Faith is what keeps our eyes “looking for and hasting unto
the coming of the day of God” (2Pet. 3:12) and “looking for that blessed hope, and the glorious appearing of the
great God and our Savior Jesus Christ (Titus 2:13).
The primary function of faith. The most important aspect of walking by faith is that of being justified by faith. The
message of the gospel is that “God was in Christ, reconciling the world unto himself, not imputing their trespasses
unto them.” Our part is to believe. And it is by believing that we are justified. “And by him all that believe are
justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39). We must abandon all
reliance in our own effort to obtain salvation, fall upon the stone and be broken. Who can speak of the glorious
liberty of those who have been made white in the blood of the Lamb and have ceased from their labours to receive
the indescribable gift of God’s grace; those who are accepted in the Beloved, holy, unblameable and unreproveable
in His sight?
Faith is more certain than sight. Faith is believing what God has said and is therefore the substance of things
hoped for, and the evidence of things not seen. Faith gives us substance and evidence of what God has said.
Substance is that which is solid or real; it is reality as opposed to appearance. The scripture refers to substance as
possessions; things that can be handled or touched. Pharaoh made Joseph “lord of his house, and ruler of all his
substance” (Ps. 105:21). Hebrews 10:34 states that some “took joyfully the spoiling of their goods” because they
knew, by faith, that they had “in heaven a better and an enduring substance”. Evidence is the factual data by which
proof may be established. So Christ was “evidently set forth, crucified” among the Galatians. “It is evident that our
Lord sprang out of Juda”, “And it is yet far more evident: for that after the similitude of Melchisedec there ariseth
another priest” from Hebrews. Evidence is unquestionable proof.
Substance and evidence are very concrete, detectable, or observable things. The scripture says that we have this
concrete substance and evidence of things which are yet to come and which we have not seen! The indisputable
surety of the things we believe is not the result of the greatness of our faith, but of our faith in the greatness of the
One who has promised. “The Lord is not slack concerning his promise, as some men count slackness; but is
longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2Pet. 3:9). And
we, like Sara, judge Him faithful who has promised (Hebr. 11:11).
Faith is not primarily something that is imparted. It is something we are required to embrace by believing the report
that God has given of His Son. It is then, after we have believed, that we find in faith these very tangible attributes
of substance and evidence. The assurance of the validity of our faith is based upon knowing the One who has
spoken. “Faithful is he that calleth you, who also will do it” (1Ths. 5:24). There is no substance or evidence apart
from knowing the One who has promised the things hoped for and who has told us of things not seen. When we
know God, we learn of His abundantly demonstrated faithfulness and trustworthiness which are sufficient evidence
for confidence in what He has said. But for God, this was not enough. He has overextended Himself to make the
things which He has said sure to the heirs of promise. God promised, but He was “willing more abundantly to show
unto the heirs of promise the immutability of his counsel” so He “confirmed it by an oath: That by two immutable
things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay
hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and
which entereth into that within the veil;” (Hebr. 6:16-19). We cannot but wonder at God’s abundant efforts to make
our faith sure.
One of the difficulties with believing what God has said is that the message is one of good news to rebels. The
ineffable glory of a message that welcomes and embraces the prodigal son freely at a terrible cost to the Father
requires much faith. But there is no question as to the truth of the message and we humbly bow to lay our hands
upon the head of the sin offering and take the pardon of our God.
In sharp contrast to the certainty of faith’s sight is the unreliability of our physical senses. People have imagined
seeing or hearing or feeling things which never were. And some see things which are deceiving such as “signs and
lying wonders” (2Ths. 2:9). As we are in an arena where God, overall, has allowed Satan to be “the god of this
world”, we cannot depend upon what we see. Some say, “seeing is believing” but actually, “seeing is deceiving” and
“believing is seeing”.
Faith is mightier than sight. “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our
warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations,
and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to
the obedience of Christ” (2Cor. 10:3-5). Carnal weapons are things that are physical. Faith takes prisoner
imaginations, high things, and thoughts and compares them to the knowledge of God. Anything that is not
compatible is immediately cast down and forced to submit to Christ. They have no chance while we walk by faith.
Faith’s sight is far reaching and clear. Sight is weak in that it sees only the present and is limited to a locality.
When we look backward with our physical senses, things which have been seen in the near past may be recalled
but not with much certainty. And if we look forward we are confronted with a thick wall of darkness. Faith is by
contrast as far reaching and unhindered as our ability to believe the Word of God. It sees the past: Through faith
we understand that the worlds were framed by the word of God (Hebr. 11:3). Faith sees the future. “Seeing then
that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and
godliness” (2Pet. 3:11). “These all died in faith, not having received the promises, but having seen them afar off,
and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the
earth” (Hebr. 11:13). Faith sees that which is invisible and eternal. “While we look not at the things which are seen,
but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen
are eternal” (2Cor. 4:18). When we walk by faith we can see that one day, if we do not defile our garments, we shall
walk with Him in white (Rev. 3:4).
Faith has a different object of focus. Faith sees that all things are possible to him that believeth! When Jonathan
said to his armourbearer, “Come, and let us go over unto the garrison of these uncircumcised: it may be that the
LORD will work for us: for there is no restraint to the LORD to save by many or by few” (1Sam. 14:6) he was walking
by faith, and not by sight. Faith provides an opportunity to exercise your zeal while sight inspires no zeal. Sight
sees our weakness and is hindered while faith can glory in infirmities. Sight sees sin but faith sees the blood of
Christ. Sight sees “the lust of the flesh, and the lust of the eyes, and the pride of life” while faith sees
“righteousness, and peace, and joy in the Holy Ghost”. Sight sees that our outward man is perishing but faith sees
that our inward man is renewed day by day.
For these and many other reasons, the physical senses are seen to be unreliable guides for walking. Faith guides
us and leads us in certain paths and in a way that leads to life.
Brother Tim McCulfor
The Rewarding God (03-01-07)
Hebr. 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and
that he is a rewarder of them that diligently seek him.
What is God Like? Once a man recognizes the existence of God, whether through the testimony of God’s creation
or the testimony of God’s children, he is immediately faced with the question, “What is God like?” Here is where the
Bible takes up. And here is where religions contend. The gospel is the message of what God is offering man and
God has made it clear that we will be unable to receive what He offers if we make a wrong assessment of what He is
like.
The scripture assumes that the existence of God is of such an obvious and apparent nature that only the fool would
say there is no God. It takes the higher course of revealing this One whose existence is seen in all that is made
and whose image marks the depths of our souls but who is at this time hid from our eyes. One of the greatest if not
the greatest mission of God’s Word is to show what God is like.
The Word of God has Shown Us the Father. When the Word was made flesh and dwelt among us, He, as “the
image of the invisible God”, was showing the world what God was like. He was “God manifest in the flesh” and “the
express image of His [God’s] person”. When Philip asked, “show us the Father, and it sufficeth us”, Jesus said that
seeing Him was seeing the Father. And this One whom no man has seen at any time, has been “declared” by the
Son. As Jesus walked the earth, He was the perfect picture of what God is like.
God’s Word Reveals the Father. We have this picture now, full and true, painted for us in the pages of God’s
Word, no longer limited to a time and locality, but gone out into the whole world. In addition, our picture of God is
expanded and clarified by the apostles, and in combination with the revelation to holy men of old, the scripture
gives us a thorough and sufficient representation of our Creator. The Bible has shown the world what God is like!
The one who would seek God is not left to wander in the dark. He has but to look in the pages of scripture for the
revelation. The answer to the question, “What is God like?”, is found there and it is an unexpectedly wonderful
answer.
The Two Legs of Faith. Faith is defined in Hebrews 11:6 as believing that God not only “is”, but that He also is a
rewarder of the diligent seekers. “Coming to God” here is broken down into two fundamental and essential
elements. In order to come to God one must first know that He exists. This in itself is not sufficient to please God
since the demons themselves have attained to this level of belief. What is further required is an understanding of
what God is truly like. There are many false and conflicting views of God’s approachability, most depending upon
the seeker’s degree of moral attainment. God, however, has revealed himself as one that not only welcomes but
rewards those who come to Him. This glorious welcome is not unconditional but is by no means exclusionary. God’
s condition for rewards is diligent seeking and not spotless reputation. Therefore, anyone who strongly desires and
expends unfainting effort gets the prize. This makes access to God open to whosoever will. Faith involves knowing
that God is like this and that He wants to reward us. Knowing this drives us on to deny ourselves, take up our
cross, and hope to the end for the grace that is to be brought at the revelation of Jesus Christ. There is, then, a
definite and marked impact on the way we live. Holy living is the result of access to God and not the condition for it.
The Rewarding God. In Jesus’ parable of the pounds (Luke 19:12-27), the one who had laid up his Lord’s pound in
a napkin did it because of what he thought his Lord was like. He did not believe that his Lord was a rewarder of
them that diligently seek him. The other two servants obviously knew him to be a rewarder. Moses Esteemed “the
reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the
reward” (Hebr. 11:26). Our understanding of what God is like will affect the way we serve Him and ultimately
whether we are accepted by Him. The importance of this cannot be overstated. The correct view of God means
rewards, the wrong view means punishment in outer darkness (Matt. 25:30)! With this in mind, consider how God
wants us... no requires us to know that He is a rewarder in order to come to Him. This revolutionizes how we serve
Him. The way people serve God reveals their view of what He is like.
Let us Examine Ourselves. Let us then, apply this simple test to the modern church and to ourselves. Does your
service to God appear to be that of one running to obtain a prize (1Cor. 9:24)? Do your works represent one who
is temperate in all things and who has suffered the loss of all things to win Christ? Or does your service better
resemble one who is laden with guilt and fear, and who ventures little for the kingdom? This reveals whether you
see God as a rewarder, or as an austere man. Surely your slothfulness and halting efforts would be transformed
by an awakening and vitalizing realization of God’s desire to reward you! “And whatsoever ye do, do it heartily, as
to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve
the Lord Christ” (Col. 3:23-24).
He Is Our Reward. God rewards the individual’s seeking. The reward is finding what one has diligently sought.
This is God revealing Himself as the answer and end of all our seeking. He is our “exceeding great reward”. Here
the age old promise is confirmed, “But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou
seek him with all thy heart and with all thy soul” (Deut. 4:29). Again in Jeremiah, “And ye shall seek me, and find
me, when ye shall search for me with all your heart” (Jer. 29:13). We finally come to the end of our striving and
searching when we truly find Him, whom to know is life. The one who finds Him desires nothing else and the one
without Him will never be satisfied.
Rev. 22:12 And, behold,
I come quickly; and my reward is with me, to give every man according as his work shall be.
Brother Tim McCulfor
Hebr. 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and
that he is a rewarder of them that diligently seek him.
What is God Like? Once a man recognizes the existence of God, whether through the testimony of God’s creation
or the testimony of God’s children, he is immediately faced with the question, “What is God like?” Here is where the
Bible takes up. And here is where religions contend. The gospel is the message of what God is offering man and
God has made it clear that we will be unable to receive what He offers if we make a wrong assessment of what He is
like.
The scripture assumes that the existence of God is of such an obvious and apparent nature that only the fool would
say there is no God. It takes the higher course of revealing this One whose existence is seen in all that is made
and whose image marks the depths of our souls but who is at this time hid from our eyes. One of the greatest if not
the greatest mission of God’s Word is to show what God is like.
The Word of God has Shown Us the Father. When the Word was made flesh and dwelt among us, He, as “the
image of the invisible God”, was showing the world what God was like. He was “God manifest in the flesh” and “the
express image of His [God’s] person”. When Philip asked, “show us the Father, and it sufficeth us”, Jesus said that
seeing Him was seeing the Father. And this One whom no man has seen at any time, has been “declared” by the
Son. As Jesus walked the earth, He was the perfect picture of what God is like.
God’s Word Reveals the Father. We have this picture now, full and true, painted for us in the pages of God’s
Word, no longer limited to a time and locality, but gone out into the whole world. In addition, our picture of God is
expanded and clarified by the apostles, and in combination with the revelation to holy men of old, the scripture
gives us a thorough and sufficient representation of our Creator. The Bible has shown the world what God is like!
The one who would seek God is not left to wander in the dark. He has but to look in the pages of scripture for the
revelation. The answer to the question, “What is God like?”, is found there and it is an unexpectedly wonderful
answer.
The Two Legs of Faith. Faith is defined in Hebrews 11:6 as believing that God not only “is”, but that He also is a
rewarder of the diligent seekers. “Coming to God” here is broken down into two fundamental and essential
elements. In order to come to God one must first know that He exists. This in itself is not sufficient to please God
since the demons themselves have attained to this level of belief. What is further required is an understanding of
what God is truly like. There are many false and conflicting views of God’s approachability, most depending upon
the seeker’s degree of moral attainment. God, however, has revealed himself as one that not only welcomes but
rewards those who come to Him. This glorious welcome is not unconditional but is by no means exclusionary. God’
s condition for rewards is diligent seeking and not spotless reputation. Therefore, anyone who strongly desires and
expends unfainting effort gets the prize. This makes access to God open to whosoever will. Faith involves knowing
that God is like this and that He wants to reward us. Knowing this drives us on to deny ourselves, take up our
cross, and hope to the end for the grace that is to be brought at the revelation of Jesus Christ. There is, then, a
definite and marked impact on the way we live. Holy living is the result of access to God and not the condition for it.
The Rewarding God. In Jesus’ parable of the pounds (Luke 19:12-27), the one who had laid up his Lord’s pound in
a napkin did it because of what he thought his Lord was like. He did not believe that his Lord was a rewarder of
them that diligently seek him. The other two servants obviously knew him to be a rewarder. Moses Esteemed “the
reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the
reward” (Hebr. 11:26). Our understanding of what God is like will affect the way we serve Him and ultimately
whether we are accepted by Him. The importance of this cannot be overstated. The correct view of God means
rewards, the wrong view means punishment in outer darkness (Matt. 25:30)! With this in mind, consider how God
wants us... no requires us to know that He is a rewarder in order to come to Him. This revolutionizes how we serve
Him. The way people serve God reveals their view of what He is like.
Let us Examine Ourselves. Let us then, apply this simple test to the modern church and to ourselves. Does your
service to God appear to be that of one running to obtain a prize (1Cor. 9:24)? Do your works represent one who
is temperate in all things and who has suffered the loss of all things to win Christ? Or does your service better
resemble one who is laden with guilt and fear, and who ventures little for the kingdom? This reveals whether you
see God as a rewarder, or as an austere man. Surely your slothfulness and halting efforts would be transformed
by an awakening and vitalizing realization of God’s desire to reward you! “And whatsoever ye do, do it heartily, as
to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve
the Lord Christ” (Col. 3:23-24).
He Is Our Reward. God rewards the individual’s seeking. The reward is finding what one has diligently sought.
This is God revealing Himself as the answer and end of all our seeking. He is our “exceeding great reward”. Here
the age old promise is confirmed, “But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou
seek him with all thy heart and with all thy soul” (Deut. 4:29). Again in Jeremiah, “And ye shall seek me, and find
me, when ye shall search for me with all your heart” (Jer. 29:13). We finally come to the end of our striving and
searching when we truly find Him, whom to know is life. The one who finds Him desires nothing else and the one
without Him will never be satisfied.
Rev. 22:12 And, behold,
I come quickly; and my reward is with me, to give every man according as his work shall be.
Brother Tim McCulfor
The Time of Reformation (03-01-07)
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first
tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and
sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only
in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation”
(Hebr. 9:8-10).
What most people think of as “The Reformation” is not the reformation of which the Bible speaks. The reformation
in the Bible was much deeper and further reaching in its impact and effectiveness. Perhaps what people have
called the reformation was an attempt to awaken in people an understanding of the reformation of the Bible. The
reformation is the transition from old to new covenant. It reformed the way all people were to relate to God. This
was a revolutionary change! The old was physical, external, and ritual while the new is spiritual, internal, and
personal. The old addressed a man’s actions, the new conquered his whole person.
Our worship has changed. Jesus spoke of the reformation when He told of a time worshippers would neither
worship at the mountain in Samaria nor at Jerusalem. The time had come for worship to change from physical to
spiritual and from external ritual to true heart worship. “But the hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they
that worship him must worship him in spirit and in truth” (John 4:23-24). Jesus reveals here a truth about God
which eluded the lawyers and pharisees and which still eludes those emphasizing a precise and meticulous external
and physical procedure for worship. God is a Spirit! It was a beautiful argument because everyone knew this to be
true, but the implications for worship had escaped most. In order to worship a spirit, worship must be spiritual, and
to worship the Spirit who knows the thoughts and intents of our hearts, it must proceed from a sincere heart (in
spirit and in truth)! Paul at Mars Hill affirmed that God is not “worshipped with men's hands, as though he needed
any thing” (Acts 17:25). No outward, physical ritual is valid except where it is the expression of sincere, spiritual
heart worship. Worship, therefore, cannot be orchestrated, choreographed or proceduralized. It cannot be
commanded or coerced. Those whose worship is not the overflow of deeply indebted gratitude and love are
neither sincere nor spiritual in their worship and, therefore, are not those whom the Father is seeking. It is but
empty and vain ritual to go through the outward motions and is entirely without effect in heaven. Worship is no
longer in a certain place, at a certain time, or in a certain way! True worship is in the heart and what we do is the
expression of that worship. Now everything we do can be an expression of worship.
The shadow’s source has arrived! The worship established by God through Moses was primarily ritual. Since God
is a Spirit, and has always been a Spirit, why did God establish the physical worship as prescribed by the law? Is
not the physical part which shadowed or represented the spiritual important? Careful attention to outward detail
was important, as Moses was commanded, “See, saith he, that thou make all things according to the pattern
showed to thee in the mount” (Hebr. 8:5) but only until the reality of what was shadowed arrived. These were “the
example and shadow of heavenly things” (Hebr. 8:5) and as the text states, were imposed until the time of
reformation. The only effectiveness of the physical ordinances was that they were representing the true and
spiritual which was to come at the time of reformation. Every act of worship under the law was pointing to this time
when true heart worship would replace it. This was when the reformation took place. We no longer hold to the
picture when the true is with us. Imagine someone insisting on gazing at the picture of a fiancé long after the
wedding ceremony is complete and the bride is present. When reality arrives we drop the picture and embrace the
true. At the reformation, that for which we have hoped and longed has come! We have been raised with Christ to
heavenly places (Eph. 2:6), we have become the temple and habitation of God (1Cor. 6:19, Eph. 2:22), and the
time has now come when the true worshippers, “worship God in the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh” (Phil. 3:3). Those who have seen the reality of Christ in themselves do not need
instructions for worship!
Our hearts have been changed. David knew the hypocrisy of external sacrifice and offering without a sincere
heart. “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of
God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Ps. 51:16-17). Though, in
Adam, we have a stony heart, God offers us a new heart. “A new heart also will I give you, and a new spirit will I put
within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek. 36:26).
In the reformation, God has made us want to obey and His people are made “willing in the day of [His] power” (Ps.
110:3).
Ordinances have changed. The carnal ordinances, spoken of in the text, had a time limit. They were imposed until
the time of reformation. Now their time is up! Carnal ordinances have no more dominion over one who is dead with
Christ. “Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are
ye subject to ordinances, (Touch not; taste not; handle not; Which all are to perish with the using;) after the
commandments and doctrines of men? Which things have indeed a show of wisdom in will worship, and humility,
and neglecting of the body; not in any honour to the satisfying of the flesh” (Col. 2:20-23). Ordinances have been
relegated to the category of “weak and beggarly elements” (Gal. 4:9) which engender bondage. We turn away
from these things and toward God Himself to know Him and be known of Him.
The whole man is changed. In the reformation God has dealt with the whole man. In the Law, the command was,
“Thou shalt not kill”, but after reformation, “whosoever is angry with his brother without a cause shall be in danger
of the judgment” (Matt 5:21-22). Technically, one could despise, work evil toward, and even beat a brother but as
long as he didn’t kill, he was keeping the letter of this commandment. It is impossible for the law, or any law for that
matter, to deal with a man’s heart. A written code, which can only deal with external activities, cannot address every
possible situation. This is why those church leaders who spell out laws for God’s people are constantly involved in
endless questions about what is “ok” in this or that situation. In addition, knowing what is right cannot make me
want to do what is right. This demonstrates how carnal ordinances are unable to change a man. But in the
reformation, God has cut past the symptoms and has plunged His sword directly into the heart of the matter. When
we die with Christ and are born again, God has accomplished in us what He has purposed from the beginning;
changing not merely what we do, but who we are (Matt. 12:33, 2Cor. 5:17).
Access to God has changed. The “way into the holiest of all” was opened at the time of reformation. This opening
occurred in “the true tabernacle, which the Lord pitched, and not man” (Hebr. 8:2) but was signified in the earthly
temple with the veil being rent from top to bottom at Christ’s death (Mark 15:38). The obvious message from this
picture is that God wants us to come in! With sin “put away” by the sacrifice of Christ, we may have “boldness to
enter into the holiest by the blood of Jesus”, and “draw near with a true heart in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebr. 10:20-22). Improving our
behavior is a sure byproduct but not God’s primary objective. Christ suffered for sins that He might “bring us to
God” (1Pet. 3:18). Christianity consists in relationship and not rules. It is based on love and not laws. Any religion
that puts ordinances in the foreground and fellowship with God in the background has not yet been reformed. The
reformation brought us unfettered, welcome access to the blessed God.
The chosen people have changed. God’s chosen people are now those who are Jews inwardly (Rom. 2:29). Not
Abraham’s physical descendants but his children of faith, the Israel of God. Now we who were “aliens from the
commonwealth of Israel, and strangers from the covenants of promise”, are “made nigh by the blood of Christ”!
God has made both Jews and Gentiles who believe, “one, and hath broken down the middle wall of partition
between us...for to make in himself of twain one new man, so making peace” (Eph. 2:12-15).
Circumcision has changed. In the reformation “circumcision is that of the heart, in the spirit, and not in the letter”
(Rom. 2:29). It is “made without hands” and involves our “putting off the body of the sins of the flesh” (Col. 2:11). It
is no longer imposed on the people of God but is now worked out by the individual with great personal effort. It is
no longer a one time event but now involves daily cross bearing. This circumcision involves cutting off “every
weight, and the sin which doth so easily beset us” (Hebr. 12:1). But even though we labour and strive, it is
according to His working which worketh in us mightily (Col. 1:29) for it is the circumcision of Christ.
All things are become new. Just think of the many other things that have changed with the reformation. We have a
new priesthood, a new high priest, and a new temple. We have not come to a mount that might be touched, but to
the heavenly Jerusalem. We desire a better country, that is, an heavenly. We have ceased from our own works
and thereby participate in the sabbath rest as we stand by faith. We have better sacrifices and a better hope, by
the which we draw nigh unto God. We have a new covenant, we are a new creature, and we become a new man!
In order to rightly divide the word of truth, all of old testament scripture must be viewed in light of the reformation.
To say that ordinances in the old testament have a spiritual meaning for us does by no means take away from
them. On the contrary, those things now have greater meaning and demand the involvement of our whole person,
not just our surface actions. Many have failed to make the transition from physical, outward, and ritual to the true,
inward, and spiritual nature of Christ’s kingdom. We will do well to give more careful consideration to the
implications of the reformation.
Brother Tim McCulfor
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first
tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and
sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only
in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation”
(Hebr. 9:8-10).
What most people think of as “The Reformation” is not the reformation of which the Bible speaks. The reformation
in the Bible was much deeper and further reaching in its impact and effectiveness. Perhaps what people have
called the reformation was an attempt to awaken in people an understanding of the reformation of the Bible. The
reformation is the transition from old to new covenant. It reformed the way all people were to relate to God. This
was a revolutionary change! The old was physical, external, and ritual while the new is spiritual, internal, and
personal. The old addressed a man’s actions, the new conquered his whole person.
Our worship has changed. Jesus spoke of the reformation when He told of a time worshippers would neither
worship at the mountain in Samaria nor at Jerusalem. The time had come for worship to change from physical to
spiritual and from external ritual to true heart worship. “But the hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they
that worship him must worship him in spirit and in truth” (John 4:23-24). Jesus reveals here a truth about God
which eluded the lawyers and pharisees and which still eludes those emphasizing a precise and meticulous external
and physical procedure for worship. God is a Spirit! It was a beautiful argument because everyone knew this to be
true, but the implications for worship had escaped most. In order to worship a spirit, worship must be spiritual, and
to worship the Spirit who knows the thoughts and intents of our hearts, it must proceed from a sincere heart (in
spirit and in truth)! Paul at Mars Hill affirmed that God is not “worshipped with men's hands, as though he needed
any thing” (Acts 17:25). No outward, physical ritual is valid except where it is the expression of sincere, spiritual
heart worship. Worship, therefore, cannot be orchestrated, choreographed or proceduralized. It cannot be
commanded or coerced. Those whose worship is not the overflow of deeply indebted gratitude and love are
neither sincere nor spiritual in their worship and, therefore, are not those whom the Father is seeking. It is but
empty and vain ritual to go through the outward motions and is entirely without effect in heaven. Worship is no
longer in a certain place, at a certain time, or in a certain way! True worship is in the heart and what we do is the
expression of that worship. Now everything we do can be an expression of worship.
The shadow’s source has arrived! The worship established by God through Moses was primarily ritual. Since God
is a Spirit, and has always been a Spirit, why did God establish the physical worship as prescribed by the law? Is
not the physical part which shadowed or represented the spiritual important? Careful attention to outward detail
was important, as Moses was commanded, “See, saith he, that thou make all things according to the pattern
showed to thee in the mount” (Hebr. 8:5) but only until the reality of what was shadowed arrived. These were “the
example and shadow of heavenly things” (Hebr. 8:5) and as the text states, were imposed until the time of
reformation. The only effectiveness of the physical ordinances was that they were representing the true and
spiritual which was to come at the time of reformation. Every act of worship under the law was pointing to this time
when true heart worship would replace it. This was when the reformation took place. We no longer hold to the
picture when the true is with us. Imagine someone insisting on gazing at the picture of a fiancé long after the
wedding ceremony is complete and the bride is present. When reality arrives we drop the picture and embrace the
true. At the reformation, that for which we have hoped and longed has come! We have been raised with Christ to
heavenly places (Eph. 2:6), we have become the temple and habitation of God (1Cor. 6:19, Eph. 2:22), and the
time has now come when the true worshippers, “worship God in the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh” (Phil. 3:3). Those who have seen the reality of Christ in themselves do not need
instructions for worship!
Our hearts have been changed. David knew the hypocrisy of external sacrifice and offering without a sincere
heart. “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of
God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Ps. 51:16-17). Though, in
Adam, we have a stony heart, God offers us a new heart. “A new heart also will I give you, and a new spirit will I put
within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek. 36:26).
In the reformation, God has made us want to obey and His people are made “willing in the day of [His] power” (Ps.
110:3).
Ordinances have changed. The carnal ordinances, spoken of in the text, had a time limit. They were imposed until
the time of reformation. Now their time is up! Carnal ordinances have no more dominion over one who is dead with
Christ. “Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are
ye subject to ordinances, (Touch not; taste not; handle not; Which all are to perish with the using;) after the
commandments and doctrines of men? Which things have indeed a show of wisdom in will worship, and humility,
and neglecting of the body; not in any honour to the satisfying of the flesh” (Col. 2:20-23). Ordinances have been
relegated to the category of “weak and beggarly elements” (Gal. 4:9) which engender bondage. We turn away
from these things and toward God Himself to know Him and be known of Him.
The whole man is changed. In the reformation God has dealt with the whole man. In the Law, the command was,
“Thou shalt not kill”, but after reformation, “whosoever is angry with his brother without a cause shall be in danger
of the judgment” (Matt 5:21-22). Technically, one could despise, work evil toward, and even beat a brother but as
long as he didn’t kill, he was keeping the letter of this commandment. It is impossible for the law, or any law for that
matter, to deal with a man’s heart. A written code, which can only deal with external activities, cannot address every
possible situation. This is why those church leaders who spell out laws for God’s people are constantly involved in
endless questions about what is “ok” in this or that situation. In addition, knowing what is right cannot make me
want to do what is right. This demonstrates how carnal ordinances are unable to change a man. But in the
reformation, God has cut past the symptoms and has plunged His sword directly into the heart of the matter. When
we die with Christ and are born again, God has accomplished in us what He has purposed from the beginning;
changing not merely what we do, but who we are (Matt. 12:33, 2Cor. 5:17).
Access to God has changed. The “way into the holiest of all” was opened at the time of reformation. This opening
occurred in “the true tabernacle, which the Lord pitched, and not man” (Hebr. 8:2) but was signified in the earthly
temple with the veil being rent from top to bottom at Christ’s death (Mark 15:38). The obvious message from this
picture is that God wants us to come in! With sin “put away” by the sacrifice of Christ, we may have “boldness to
enter into the holiest by the blood of Jesus”, and “draw near with a true heart in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebr. 10:20-22). Improving our
behavior is a sure byproduct but not God’s primary objective. Christ suffered for sins that He might “bring us to
God” (1Pet. 3:18). Christianity consists in relationship and not rules. It is based on love and not laws. Any religion
that puts ordinances in the foreground and fellowship with God in the background has not yet been reformed. The
reformation brought us unfettered, welcome access to the blessed God.
The chosen people have changed. God’s chosen people are now those who are Jews inwardly (Rom. 2:29). Not
Abraham’s physical descendants but his children of faith, the Israel of God. Now we who were “aliens from the
commonwealth of Israel, and strangers from the covenants of promise”, are “made nigh by the blood of Christ”!
God has made both Jews and Gentiles who believe, “one, and hath broken down the middle wall of partition
between us...for to make in himself of twain one new man, so making peace” (Eph. 2:12-15).
Circumcision has changed. In the reformation “circumcision is that of the heart, in the spirit, and not in the letter”
(Rom. 2:29). It is “made without hands” and involves our “putting off the body of the sins of the flesh” (Col. 2:11). It
is no longer imposed on the people of God but is now worked out by the individual with great personal effort. It is
no longer a one time event but now involves daily cross bearing. This circumcision involves cutting off “every
weight, and the sin which doth so easily beset us” (Hebr. 12:1). But even though we labour and strive, it is
according to His working which worketh in us mightily (Col. 1:29) for it is the circumcision of Christ.
All things are become new. Just think of the many other things that have changed with the reformation. We have a
new priesthood, a new high priest, and a new temple. We have not come to a mount that might be touched, but to
the heavenly Jerusalem. We desire a better country, that is, an heavenly. We have ceased from our own works
and thereby participate in the sabbath rest as we stand by faith. We have better sacrifices and a better hope, by
the which we draw nigh unto God. We have a new covenant, we are a new creature, and we become a new man!
In order to rightly divide the word of truth, all of old testament scripture must be viewed in light of the reformation.
To say that ordinances in the old testament have a spiritual meaning for us does by no means take away from
them. On the contrary, those things now have greater meaning and demand the involvement of our whole person,
not just our surface actions. Many have failed to make the transition from physical, outward, and ritual to the true,
inward, and spiritual nature of Christ’s kingdom. We will do well to give more careful consideration to the
implications of the reformation.
Brother Tim McCulfor